AIブッダ 禅 経典データベース

A competent and capable monk should inform those monks: ‘Please, venerables, I ask you to listen. Today is the observance day, the fifteenth. If the venerables are ready, we should do the observance-day ceremony by declaring purity to one another.’ The most senior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the other monks: Please remember me as pure.’ And he should repeat this two more times. Each junior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the other monks: ‘I’m pure, venerable. Please remember me as pure.’

He takes that robe-cloth and sets out for the other monastery. While he is on his way, monks ask him, “Where are you going?” He says, “I’m going to such-and-such a monastery. The monks there will make me a robe.” They say, “There’s no need to go. We’ll make a robe for you here.” He thinks, “I won’t make a robe, and I won’t return.” For that monk the robe season ends when he makes that decision. A monk who has participated in the robe-making ceremony leaves the monastery for a different region … “I’ll make the robe right here. I won’t return.” He then has the robe made, but it is lost while being made. For that monk the robe season ends when the robe-cloth is lost.

legitimately but with an incomplete assembly. “It may be that the Sangha has done a legal procedure of condemnation against a monk, that he then conducts himself properly and suitably so as to deserve to be released, and that he then asks for the lifting of that procedure. The monks consider, ‘The Sangha has done a legal procedure of condemnation against this monk. He has conducted himself properly and suitably so as to deserve to be released, and now asks for the lifting of that procedure. Well then, let’s lift that procedure.’ They lift that procedure— in a legitimate-like way but with a unanimous assembly. He then goes to another monastery. There too the monks consider, ‘The Sangha has lifted a legal procedure of condemnation against this monk—in a legitimate-like way but with a unanimous assembly.

“And this is how it should be lifted. The monk Channa 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, and say, ‘Venerables, the Sangha has done a legal procedure of ejecting me for not making amends for an offense. I’m now conducting myself properly and suitably, and deserve to be released. I ask for that legal procedure to be lifted.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The Sangha has done a legal procedure of ejecting the monk Channa for not making amends for an offense. He’s now conducting himself properly and suitably, and deserves to be released. He’s asking for that legal procedure to be lifted. If the Sangha is ready, it should lift that legal procedure of ejecting him for not making amends for an offense. This is the motion.

but they regard them as an offense entailing suspension. One conceals his offenses, but not the other. The one who conceals them is to confess an offense of wrong conduct. He should be given probation according to the length of that concealment, and both should then be given the trial period. Two monks have each committed an offense entailing suspension mixed with other offenses, and they regard them as such. One conceals his offenses, but not the other. The one who conceals them is to confess an offense of wrong conduct. He should be given probation according to the length of that concealment, and both should then be given the trial period. Two monks have each committed a light offense,

“I allow you to give a sick monk permission to use a staff. And it should be given like this. The sick 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, and say: ‘Venerables, I’m sick. I’m unable to walk about without a staff. I ask the Sangha for permission to use a staff.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen.

And some with goads and whips. Without stick or sword, The great sage tamed the elephant.” And people complained and criticized Devadatta, “How evil and indiscriminate he is, this Devadatta, in trying to kill the ascetic Gotama so powerful and mighty!” Devadatta’s material support and honor declined, whereas those of the Buddha increased. 9. The account of the request for the five points Because of his loss of material support and honor, Devadatta and his followers had to ask families repeatedly to get invited to meals. People complained and criticized them,

And he should repeat this two more times.” At one time on the observance day, there were two monks staying in a certain monastery. “The Buddha has instructed that the Monastic Code should be recited when there are four monks and that the observance-day ceremony should be done by declaring purity when there are three. But there’s only two of us. So how should we do the observance-day ceremony?” “When there are two of you, you should do the observance-day ceremony by declaring your purity. And you should do it like this. The senior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the junior monk: Please remember me as pure.’ And he should repeat this two more times.

Any monk who doesn’t approve should speak up. The Sangha has made an agreement about the invitation ceremony: we’ll now do the observance-day ceremony and recite the Monastic Code, and we’ll do the invitation ceremony on the day of Komudī, the fourth full moon of the rainy season. The Sangha approves and is therefore silent. I’ll remember it thus.’ If, when those monks have made an agreement about the invitation ceremony, a monk says, ‘I wish to go wandering in the country; I have business there,’ they should tell him, ‘That’s fine, but you have to do the invitation first.’ If, while that monk is doing the invitation, he cancels the invitation of another monk, the other monk should tell him, ‘You have no authority over my invitation until I invite.’ If, while that monk is doing the invitation, another monk cancels his invitation, the monks should question and examine both and deal with them according to the rule.

A monk who has participated in the robe-making ceremony leaves the monastery for a different region without taking his share of robe-cloth. When he has gone to that region, the monks there ask him, “Where did you complete the rains residence? Where’s your share of robe-cloth?” He replies, “I completed the rains residence in such-and-such a monastery. That’s where my share of robe-cloth is.” They say, “Go and get that robe-cloth, and we’ll make a robe for you.” He then goes to that monastery and asks the monks, “Where’s my share of the robe-cloth?” They reply, “This is your share.” He takes that robe-cloth and returns to the other monastery. When he has arrived, he thinks, “I’ll make the robe right here. I won’t return.” He then has the robe made. For that monk the robe season ends when the robe is finished.

Well then, let’s lift that procedure.’ They lift that procedure— illegitimately and with an incomplete assembly. He then goes to yet another monastery. There too the monks consider, ‘The Sangha has lifted a legal procedure of condemnation against this monk—illegitimately and with an incomplete assembly. Well then, let’s lift that procedure.’ They lift that procedure— illegitimately but with a unanimous assembly. He then goes to yet another monastery.

Please, venerables, I ask the Sangha to listen. The Sangha has done a legal procedure of ejecting the monk Channa for not making amends for an offense. He’s now conducting himself properly and suitably, and deserves to be released. He’s asking for that legal procedure to be lifted. The Sangha lifts that legal procedure of ejecting him for not making amends for an offense. Any monk who approves of lifting that 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. The Sangha has done a legal procedure of ejecting the monk Channa for not making amends for an offense. He’s now conducting himself properly and suitably, and deserves to be released. He’s asking for that legal procedure to be lifted. The Sangha lifts that legal procedure of ejecting him for not making amends for an offense.

but they regard it as an offense entailing suspension. One conceals his offense, but not the other. The one who conceals it is to confess an offense of wrong conduct. Both are then to be dealt with according to the rule. Two monks have each committed a light offense, and they regard it as such. One conceals his offense, but not the other. The one who conceals it is to confess an offense of wrong conduct. Both are then to be dealt with according to the rule. Two monks have each committed an offense entailing suspension,

Monk so-and-so is sick. He’s unable to walk about without a staff. He’s asking the Sangha for permission to use a staff. If the Sangha is ready, it should give monk so-and-so permission to use a staff. This is the motion. Please, venerables, I ask the Sangha to listen. Monk so-and-so is sick. He’s unable to walk about without a staff. He’s asking the Sangha for permission to use a staff. The Sangha gives monk so-and-so permission to use a staff. Any monk who approves of this should remain silent. Any monk who doesn’t approve should speak up.

he doesn’t have much affection for his preceptor; he doesn’t have much confidence in his preceptor; he doesn’t have much conscience in regard to his preceptor; he doesn’t have much respect for his preceptor; he hasn’t developed his mind much under his preceptor. If a student has five qualities, he doesn’t deserve to be dismissed: he has much affection for his preceptor; he has much confidence in his preceptor; he has much conscience in regard to his preceptor; he has much respect for his preceptor; he has developed his mind much under his preceptor. If a student has five qualities, the preceptor is at fault if he doesn’t dismiss him, but not if he does: the student doesn’t have much affection for his preceptor; he doesn’t have much confidence in his preceptor; he doesn’t have much conscience in regard to his preceptor; he doesn’t have much respect for his preceptor; he hasn’t developed his mind much under his preceptor. If a student has five qualities, the preceptor is at fault if he dismisses him, but not if he doesn’t: the student has much affection for his preceptor; he has much confidence in his preceptor; he has much conscience in regard to his preceptor; he has much respect for his preceptor; he has developed his mind much under his preceptor.” On one occasion a brahmin went to the monks and asked for the going forth, but the monks declined. As a result, he became thin, haggard, and pale, with veins protruding all over his body.

The junior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the senior monk: ‘I’m pure, venerable. Please remember me as pure.’ And he should repeat this two more times.” At one time on the observance day, a monk was staying in a certain monastery by himself. “The Buddha has instructed that the Monastic Code should be recited when there are four monks and that the observance-day ceremony should be done by declaring purity when there are two or three. But I’m here by myself. So how should I do the observance-day ceremony?” “On the observance day, a monk may be staying by himself in a certain monastery. He should sweep the place where the monks normally go: whether the assembly hall, under a roof cover, or at the foot of a tree. He should set out water for drinking and water for washing. He should prepare a seat, light a lamp, and sit down.

If that monk finishes his business in the country and returns to that monastery before the full-moon day of Komudī, and if, while the monks are doing the invitation ceremony, a monk cancels the invitation of the monk who has returned, the monk who has returned should tell him, ‘You have no authority over my invitation; I’ve already done it.’ If, while the monks are doing the invitation ceremony, the monk who has returned cancels the invitation of another monk, the monks should question and examine both and deal with them according to the rule. The Sangha should then continue the invitation ceremony.” The fourth chapter on the invitation ceremony is finished. This is the summary: “Completed rains residence in Kosala, They went to see the Teacher; Living uncomfortably like animals, One another in the proper way.

There too the monks consider, ‘The Sangha has lifted a legal procedure of condemnation against this monk—illegitimately but with a unanimous assembly. Well then, let’s lift that procedure.’ They lift that procedure— legitimately but with an incomplete assembly. He then goes to yet another monastery. There too the monks consider, ‘The Sangha has lifted a legal procedure of condemnation against this monk—legitimately but with an incomplete assembly. Well then, let’s lift that procedure.’ They lift that procedure—

Any monk who approves of lifting that legal procedure should remain silent. Any monk who doesn’t approve should speak up. The Sangha has lifted that legal procedure of ejecting the monk Channa for not making amends for an offense. The Sangha approves and is therefore silent. I’ll remember it thus.’” The sixth section on the legal procedure of ejection for not making amends for an offense is finished. 7. The legal procedure of ejection for not giving up a bad view At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time the monk Ariṭṭha, an ex-vulture-killer, had the following bad and erroneous view: “As I understand the Teaching of the Buddha, the things he calls obstacles are not able to obstruct one who indulges in them.” A number of monks heard that Ariṭṭha had that view.

and they regard it as such. One thinks, “I’ll inform,” while the other thinks, “I won’t inform.” He then conceals it during the first part of the night, during the second part of the night, and during the third part of the night. If he’s still concealing it at dawn, he has committed an offense and is to confess an offense of wrong conduct. He should be given probation according to the length of that concealment, and both should then be given the trial period. Two monks have each committed an offense entailing suspension, and they regard it as such. They go, thinking, “We’ll inform.” On their way, one of them decides to conceal it, thinking, “I won’t inform.”