AIブッダ 禅 経典データベース

the doing of, the performing of, the participation in, the consent to, the agreement to, the non-objection to that legal procedure of majority decision. When a legal issue has been resolved like this, if any of the participants reopen it, they incur an offense entailing confession for the reopening. If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession.” The three kinds of voting At one time at Sāvatthī a legal issue had come about in this way. But there were monks who were dissatisfied with how the Sangha at Sāvatthī had resolved it. They heard that in a certain monastery there was a number of senior monks who were learned and masters of the tradition; who were experts on the Teaching, the Monastic Law, and the Key Terms; who were knowledgeable and competent, had a sense of conscience, and were afraid of wrongdoing and fond of the training. They thought, “If these senior monks resolve this legal issue—according to the Teaching, the Monastic Law, and the Teacher’s instruction—then it will be properly disposed of.” They then went to that monastery and said to those senior monks,

“This legal issue has come about like this. Venerables, please resolve it—according to the Teaching, the Monastic Law, and the Teacher’s instruction—so that it’ll be properly disposed of.” Those senior monks thought, “This legal issue was properly disposed of by the Sangha at Sāvatthī,” and they resolved it in the same way. were dissatisfied with how the Sangha at Sāvatthī had resolved that legal issue and also with how that number of senior monks had resolved it. They then heard that in a certain monastery there were three senior monks … two senior monks … one senior monk who was learned and a master of the tradition; who was an expert on the Teaching, the Monastic Law, and the Key Terms; who was knowledgeable and competent, had a sense of conscience, and was afraid of wrongdoing and fond of the training. They thought, “If this senior monk resolves this legal issue—according to the Teaching, the Monastic Law, and the Teacher’s instruction—then it will be properly disposed of.”

What’s an open vote? If he knows that those who speak in accordance with the Teaching are in the majority, the ballots should be distributed openly.” Resolution through recollection “There are four principles for settling a legal issue arising from an accusation: resolution face-to-face, resolution through recollection, resolution because of past insanity, and by further penalty. Is it possible that a legal issue arising from an accusation should be settled not by resolution because of past insanity or by further penalty, by resolution face-to-face and by resolution through recollection? It may be that monks are groundlessly charging a monk with failure in morality.

some of them wilderness dwellers, some almsfood-only eaters, some rag-robe wearers, some three-robe owners, but all perfected— also gathered on mount Ahogaṅga. Then, as the senior monks were consulting one another, it occurred to them, “This legal issue is going to be contentious and difficult. How can we get supporters to strengthen our side?” At this time Venerable Revata was staying at Soreyya. He was learned and a master of the tradition; he was an expert on the Teaching, the Monastic Law, and the Key Terms; he was knowledgeable and competent, had a sense of conscience, and was afraid of wrongdoing and fond of the training. The senior monks considered this and said, “If we get Revata to support us, we’ll be stronger.” When Revata heard this conversation between the senior monks

Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned. This is the meaning of face-to-face with the Sangha: the monks who should be present have arrived, consent has been brought for those who are eligible to give their consent, and no-one present objects to the decision. This is the meaning of face-to-face with the Teaching and the Monastic Law: the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved. This is the meaning of face-to-face with the persons concerned: both those who are accusing and those who have been accused are present. This is the meaning of resolution because of past insanity: the doing of, the performing of, the participation in, the consent to, the agreement to, the non-objection to that legal procedure of resolution because of past insanity. When a legal issue has been resolved like this, if any of the participants reopen it, they incur an offense entailing confession for the reopening. If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession.” Resolution by further penalty “Is it possible that a legal issue arising from an accusation should be settled not by resolution through recollection or by resolution because of past insanity, by resolution face-to-face and by further penalty? It may be that a monk accuses a monk of an offense in the midst of the Sangha:

Getting up early in the morning, Sabbakāmī said to Revata, “What’s your main meditation?” “It’s good will, sir.” “Your meditation is noble, for good will is a noble meditation.” “In the past, too, when I was a householder, I habitually practiced good will, and now it’s my main meditation. Besides, I attained perfection long ago. But what’s your main meditation, sir?” “It’s emptiness.” “Your meditation is that of a great man,

Acting according to what has been admitted “There are three principles for settling a legal issue arising from an offense: resolution face-to-face, acting according to what’s been admitted, and covering over as if with grass. Is it possible that a legal issue arising from an accusation should be settled not by covering over as if with grass, but by resolution face-to-face and by acting according to what’s been admitted? It may be that a monk has committed a light offense. That monk should approach a single monk, arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say: ‘I’ve committed such-and-such an offense. I confess it.’

for emptiness is the meditation of a great man.” “In the past, too, when I was a householder, I habitually practiced emptiness, and now it’s my main meditation. Besides, I attained perfection long ago.” At that moment the conversation between the senior monks was interrupted because Sambhūta Sāṇavāsī arrived. Sambhūta Sāṇavāsī went up to Sabbakāmī, bowed, sat down, “Sir, the Vajjian monks of Vesālī proclaim ten practices as allowable: the salt-in-horn practice; the two-fingerbreadths practice; the next-village practice; the many-monasteries practice; the consent practice; customary practices; the unchurned practice; palm-juice drinking; sitting mats without borders; and gold, silver, and money. Now, you’ve learned much at the feet of your preceptor, both of the Teaching and the Monastic Law. When you reflect on the Teaching and the Monastic Law, who speak in accordance with the Teaching—

He then put on his golden shoes and went to the entrance door. Spirits opened the door, thinking, “No-one should create any obstacle for Yasa going forth into homelessness.” He went to the town gate, and again it was opened by spirits. He then went to the deer park at Isipatana. Just then, after getting up early in the morning, the Buddha was doing walking meditation outside. When the Buddha saw Yasa coming, he stepped down from his walking path and sat down on the prepared seat. As he was getting close to the Buddha, Yasa uttered the same heartfelt exclamation: “Oh the oppression! Oh the affliction!”

or because he gains a meditation attainment, then the invitation has been brought. There’s no offense for the one who is conveying the invitation. And if, after the invitation has been passed on to him, the monk who is conveying the invitation reaches the Sangha, but deliberately doesn’t announce the invitation, then the invitation has been brought. But there’s an offense of wrong conduct for the one who is conveying the invitation. On the invitation day, if the Sangha has business to be done, then anyone passing on their invitation should also give their consent.” 4. Discussion on being seized by relatives, etc. At one time on the invitation day, a certain monk was seized by his relatives. They told the Buddha. “If a monk is seized by his relatives on the invitation day, other monks should say to those relatives,

The Buddha went to the hermitage of Uruvelā Kassapa and said to him, “If it’s not inconvenient for you, Kassapa, may I stay for one night in your fire hut?” “It’s not inconvenient for me, Great Ascetic, but there’s a fierce and highly venomous dragon king with supernormal powers there. I don’t want it to harm you.” The Buddha asked a second and a third time, and on both occasions Uruvelā Kassapa replied as before. The Buddha then said, “Perhaps it won’t harm me. Come on, Kassapa, let me to stay in the fire hut.” “Well then, do as you like.” The Buddha entered the fire hut and prepared a spread of grass. He sat down, crossed his legs, straightened his body, and established mindfulness in front of him. When the dragon saw that the Buddha had entered, he was displeased and emitted smoke. The Buddha thought, “Let me overpower this dragon, using fire against fire, but without harming it in the slightest way.”

so too, when anyone goes forth on this spiritual path proclaimed by the Buddha—whether an aristocrat, brahmin, merchant, or worker—they lose their former name and class and become known simply as a Sakyan monastic. Just as the ocean doesn’t decrease or fill up because of all the rivers in the world that flow into it or the rain that falls into it, so too, even if many monks are extinguished without remainder, there’s no decrease or filling up of the element of extinguishment. Just as the ocean has only one taste, the taste of salt, so too, this spiritual path has only one taste, the taste of freedom. Just as the ocean contains many precious things—pearls, gems, beryls, mother-of-pearls, quartz, corals, silver, gold, rubies, and cat’s eyes— so too, this spiritual path contains many precious things—the four applications of mindfulness, the four right efforts, the four foundations for supernormal power, the five spiritual faculties, the five spiritual powers, the seven factors of awakening, and the noble eightfold path. Just as there are great beings in the ocean—sea monsters, antigods, dragons, and fairies; creatures with bodies one thousand kilometers long, two thousand, three thousand, four thousand, and five thousand kilometers long— so too, there are great beings on this spiritual path—stream-enterers, those practicing for the realization of the fruit of stream-entry; once-returners, those practicing for the realization of the fruit of once-returning; non-returners, those practicing for the realization of the fruit of non-returning; perfected ones, and those practicing for the realization of the fruit of perfection.” Seeing the significance of this, on that occasion the Buddha uttered a heartfelt exclamation:

Uruvelā Kassapa considered this and thought, “If the Great Ascetic performs a wonder of supernormal power for the great crowd, he’ll get more material support and honor, whereas I’ll get less. I hope he doesn’t come tomorrow.” The Buddha read the mind of Uruvelā Kassapa. He then went to Uttarakuru, collected almsfood there, ate it at the Anotatta lake, and stayed there for the day’s meditation. The next morning Uruvelā Kassapa went to the Buddha and said, “It’s time, Great Ascetic, the meal is ready. And why didn’t you come yesterday? We did think of you and set aside a share of various kinds of food.” “But, Kassapa, didn’t you think,

‘I hope he doesn’t come tomorrow’? Because I read your mind, I went to Uttarakuru, collected almsfood there, ate it at the Anotatta lake, and stayed there for the day’s meditation.” Uruvelā Kassapa thought, “The Great Ascetic is powerful and mighty, in that he can read the minds of others. But he’s not a perfected one like me.” The Buddha ate his meal and continued to stay in the same forest grove. The fifth wonder is finished. Soon afterwards the Buddha got a rag and he thought, “Where can I wash it?” Reading the Buddha’s mind, Sakka dug a pond with his hand. And he said to the Buddha,

“I’m not abusing and insulting you. Please stay at Macchikāsaṇḍa. The mango grove is delightful. I’ll do my best to provide you with robe-cloth, almsfood, a dwelling, and medicinal supplies.” Sudhamma repeated what he had said a second time and Citta responded as before. When Sudhamma repeated it a third time, Citta said, “Where will you go?” “I’ll go to Sāvatthī to visit the Buddha.” “Well then, please tell the Buddha of our entire conversation. And I would not be surprised if you returned to Macchikāsaṇḍa.”

Sudhamma put his dwelling in order, took his bowl and robe, and left for Sāvatthī. When he eventually arrived, he went to the Buddha in Anāthapiṇḍika’s Monastery. He bowed to the Buddha, sat down, and told him about the conversation he had had with Citta. The Buddha rebuked him, “It’s not suitable, foolish man, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How can you demean and insult Citta, who has faith and confidence, who’s a donor, benefactor, and supporter of the Sangha? This will affect people’s confidence …” After rebuking him … he gave a teaching and addressed the monks: “Well then, do a legal procedure of reconciliation against the monk Sudhamma,

After eating the fine food, the monks were often sick, their bodies being full of impurities. Just then Jīvaka Komārabhacca was in Vesālī on some business, and he saw those monks. He went to the Buddha, bowed, sat down, “At present, sir, there are monks who are often sick, their bodies being full of impurities. Please allow walking-meditation paths and saunas. In this way the monks will rarely get sick.” The Buddha then instructed, inspired, and gladdened him with a teaching, after which Jīvaka got up from his seat, bowed, circumambulated the Buddha with his right side toward him, and left. Soon afterwards the Buddha gave a teaching and addressed the monks:

You’re accusing falsely, not truthfully, and so it’s appropriate for you to have regret. You’re accusing harshly, not gently, and so it’s appropriate for you to have regret. You’re accusing unbeneficially, not beneficially, and so it’s appropriate for you to have regret. You’re accusing with a mind of ill will, not with a mind of good will, and so it’s appropriate for you to have regret.’ These are the five ways regret should be aroused in a monk who accuses another illegitimately. For what reason? So that other monks won’t think of making false accusations.” “And if a monk has been accused illegitimately, in how many ways should non-regret be aroused in him?” “Non-regret should be aroused in him in five ways: ‘Venerable, you’ve been accused at the wrong time, not at the right time, and so there’s no need for you to have regret.

“I allow walking-meditation paths and saunas.” Monks did walking meditation on uneven walking paths. As a result their feet hurt. “I allow you to even them out.” They built walking-meditation paths on a low base. They were flooded. “I allow you to raise the base.” The mound collapsed. “I allow you to construct three kinds of raised foundations: raised foundations of brick, stone, and wood.”

It was difficult to get up on the walking-meditation paths. “I allow three kinds of stairs: stairs of brick, stone, and wood.” People fell down while climbing the stairs. “I allow rails.” Monks fell off while doing walking meditation. “I allow railings.” Doing walking meditation outside, monks were troubled by the cold and the heat. They told the Buddha. “I allow indoor walking-meditation paths.”