AIブッダ 禅 経典データベース

At that time the monks tore cloth to pieces by hand and then sewed robes. The robes were ugly. They told the Buddha. “I allow a knife and a felt sheath.” Soon afterwards the Sangha was offered a knife with a handle. “I allow a knife with a handle.” At this time the monks from the group of six used luxurious knife handles made with gold and silver. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t use luxurious knife handles.

Any monk who doesn’t approve should speak up. The Sangha has established a monastery zone based on these markers, defining who belongs to the same community and who should do the observance-day ceremony together. The Sangha approves and is therefore silent. I’ll remember it thus.’” When they heard that the Buddha had made an allowance to establish a monastery zone, the monks from the group of six established zones that were too large: 50, 65, and even 80 kilometers across. Monks coming to the observance-day ceremony arrived while the Monastic Code was being recited or just after, and they had to stop overnight while on the way. They told the Buddha. “You shouldn’t establish a monastery zone that is too large, whether 50, 65, or 80 kilometers across. If you do, you commit an offense of wrong conduct.

instructing him to ask Citta for forgiveness. And it should be done like this. First you should accuse the monk Sudhamma. He should then be reminded of what he has done, before he’s charged with an offense. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. This monk Sudhamma has demeaned and insulted the householder Citta, who has faith and confidence, who’s a donor, benefactor, and supporter of the Sangha. If the Sangha is ready, the Sangha should do a legal procedure of reconciliation against the monk Sudhamma, instructing him to ask Citta for forgiveness. This is the motion. Please, venerables, I ask the Sangha to listen. This monk Sudhamma has demeaned and insulted the householder Citta, who has faith and confidence, who’s a donor, benefactor, and supporter of the Sangha.

“I allow you to fill them with flour.” The needles still rusted. “I allow stone powder.” The needles still rusted. “I allow you to mix it with beeswax.” The stone powder broke apart. “I allow a case.” At that time the monks erected posts here and there, bound them together, and sewed robes. The corners of the robes were deformed. They told the Buddha.

They told the Buddha. “You shouldn’t recite the Monastic Code in one yard after another without making a prior arrangement. If you do, you commit an offense of wrong conduct. I allow you to designate an observance-day hall—whether a dwelling, a stilt house, or a cave—for the observance-day ceremony. And it should be designated like this. A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should designate such-and-such a dwelling as the observance-day hall. This is the motion. Please, venerables, I ask the Sangha to listen.

The Sangha does a legal procedure of reconciliation against the monk Sudhamma, instructing him to ask Citta for forgiveness. Any monk who approves of doing this legal procedure should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. Please, venerables, I ask the Sangha to listen. This monk Sudhamma has demeaned and insulted the householder Citta, who has faith and confidence, who’s a donor, benefactor, and supporter of the Sangha. The Sangha does a legal procedure of reconciliation against the monk Sudhamma, instructing him to ask Citta for forgiveness.

The Sangha designates such-and-such a dwelling as the observance-day hall. Any monk who approves of designating such-and-such a dwelling as the observance-day hall should remain silent. Any monk who doesn’t approve should speak up. The Sangha has designated such-and-such a dwelling as the observance-day hall. The Sangha approves and is therefore silent. I’ll remember it thus.’” Soon afterwards in a certain monastery, they designated two different observance-day halls. Monks gathered in both places, each group thinking, “The observance-day ceremony will be done here.” They told the Buddha. “You shouldn’t designate two different observance-day halls within the same monastery.

The frame was not the right size. “I allow an inner frame, folding a straw mat to fit the frame, spacers, strings for tying together, and strings for tying down. After tying it together, you should sew the robe.” The seams were unevenly spaced. “I allow a ruler.” The seams were not straight. “I allow you to make a guide line.” There were monks who stepped on the frame with dirty feet. The frame became dirty. “You shouldn’t step on the frame with dirty feet. If you do, you commit an offense of wrong conduct.”

Any monk who doesn’t approve should speak up. The Sangha has abolished such-and-such an observance-day hall. The Sangha approves and is therefore silent. I’ll remember it thus.’” 6. The allowance for an observance-day forecourt At one time in a certain monastery, they had designated an observance-day hall that was too small. On the observance day a large sangha of monks gathered there. Some monks listened to the recitation of the Monastic Code while sitting outside the designated area. that the Buddha had laid down a rule that the observance-day ceremony should be done after designating an observance-day hall, they wondered, “Have we done the observance-day ceremony or not?” They told the Buddha. “Whether you listen to the recitation of the Monastic Code while seated within or outside the designated area, in either case you have done the observance-day ceremony.

“I allow thimbles.” Soon the monks from the group of six used luxurious thimbles made with gold and silver. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t use luxurious thimbles. If you do, you commit an offense of wrong conduct. I allow a thimble made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, Needles, knives, and thimbles got lost. “I allow a small bowl.” The small bowls became crowded.

“When a procedure of reconciliation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of reconciliation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense that’s clearable by confession, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of reconciliation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who hasn’t confessed their offense, it’s done legitimately, it’s done by a unanimous assembly. “When a procedure of reconciliation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after accusing the person of their offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of reconciliation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after reminding the person of their offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of reconciliation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after charging the person with their offense, it’s done legitimately, it’s done by a unanimous assembly.” The group of twelve on legitimate legal procedures of reconciliation is finished. The group of four on wishing “When a monk has five qualities, the Sangha may, if it wishes, do a legal procedure of reconciliation against him: he’s trying to stop householders from getting things; he’s trying to harm householders; he’s trying to get householders to lose their place of residence; he abuses and reviles householders; he causes division between householders.

he was unsure of the number of offenses and the number of days. He told the monks about this, adding, “What should I do now?” They told the Buddha. “Well then, the Sangha should give that monk a purifying probation for those offenses. And it should be given like this. That monk should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, ‘Venerables, I’ve committed a number of offenses entailing suspension. I don’t know the number of offenses or the number of days; I don’t remember the number of offenses or the number of days;

“I allow a bag for thimbles.” There was no shoulder strap. “I allow a shoulder strap and a string for fastening.” When sewing robes outside, the monks were troubled by the cold and heat. They told the Buddha. “I allow sewing sheds and roof covers.” They built the sewing shed on a low base. It was flooded. “I allow you to raise the base.” The mound collapsed. “I allow you to construct three kinds of raised foundations:

When a monk has another five qualities, the Sangha may, if it wishes, do a procedure of reconciliation against him: he disparages the Buddha to householders; he disparages the Teaching to householders; he disparages the Sangha to householders; he demeans and insults householders; he doesn’t fulfill legitimate promises to householders. The Sangha may, if it wishes, do a procedure of reconciliation against five kinds of monks: those who are trying to stop householders from getting things; those who are trying to harm householders; those who are trying to get householders to lose their place of residence; those who abuse and revile householders; those who cause division between householders. The Sangha may, if it wishes, do a procedure of reconciliation against another five kinds of monks: those who disparage the Buddha to householders; those who disparage the Teaching to householders; those who disparage the Sangha to householders; those who demean and insult householders; those who don’t fulfill legitimate promises to householders.” The group of four on wishing is finished. The eighteen kinds of conduct “A monk who’s had a legal procedure of reconciliation done against himself should conduct himself properly. This is the proper conduct:

raised foundations of brick, stone, and wood.” It was difficult to get up to the sewing sheds. “I allow three kinds of stairs: stairs of brick, stone, and wood.” People fell down while climbing the stairs. “I allow rails.” Grass and dust fell into the sewing sheds. “I allow you to firm up the structure and then plaster it inside and outside, including: treating it with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern; putting up bamboo robe racks and clotheslines.” At that time, when they had finished sewing a robe, there were monks who abandoned the frame right there and left. Rats and termites ate it.

“You should fold up the frame.” The frame broke. “You should fold it up with a rod for support.” The frame unfolded. “You should tie it up with a rope.” At that time there were monks who leaned the frame against a wall or a pillar and left. It fell down and broke. “You should hang it from a wall peg.” Various allowable requisites When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Vesālī.

why his robes were wet, and he told them what had happened. They told the Buddha. “When the Sangha has established a monastery zone, defining who belongs to the same community and who should do the observance-day ceremony together, the Sangha may designate this same zone as a may-stay-apart-from-the-three-robes area. And it should be designated like this. A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The Sangha has established a monastery zone, defining who belongs to the same community and who should do the observance-day ceremony together. If the Sangha is ready, it should designate this same zone as a may-stay-apart-from-the-three-robes area. This is the motion. Please, venerables, I ask the Sangha to listen.

And so did the monks, having put their needles, knives, and medicines in their almsbowls. They told the Buddha. “I allow a medicine bag.” There was no shoulder strap. “I allow a shoulder strap and a string for fastening it.” On one occasion a certain monk bound his sandals to his belt and entered the village for alms. A lay follower who bowed to him hit his head against those sandals. The monk was embarrassed. When he had returned to the monastery, he told the monks what had happened, who in turn told the Buddha.

instructing him to ask Citta for forgiveness. He went to Macchikāsaṇḍa, but feeling humiliated, he was unable to ask Citta for forgiveness. He returned to Sāvatthī. The monks asked him if he had asked Citta for forgiveness, and he told them what had happened. The monks told the Buddha. He had the monks gathered and said: “Well then, the Sangha should give a companion messenger to Sudhamma to ask Citta for forgiveness. And this is how the messenger should be given.

They told the Buddha. “When the Sangha has established a monastery zone, defining who belongs to the same community and who should do the observance-day ceremony together, the Sangha may designate this same zone as a may-stay-apart-from-the-three-robes area, leaving out inhabited areas and the vicinity of inhabited areas. And it should be designated like this. A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The Sangha has established a monastery zone, defining who belongs to the same community and who should do the observance-day ceremony together. If the Sangha is ready, it should designate this same zone as a may-stay-apart-from-the-three-robes area, leaving out inhabited areas and the vicinity of inhabited areas. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha has established a monastery zone, defining who belongs to the same community and who should do the observance-day ceremony together. The Sangha designates this same zone as a may-stay-apart-from-the-three-robes area, leaving out inhabited areas and the vicinity of inhabited areas. Any monk who approves of designating this monastery zone as a may-stay-apart-from-the-three-robes area, leaving out inhabited areas and the vicinity of inhabited areas, should remain silent.