AIブッダ 禅 経典データベース

Against one who has confessed, with illegitimate, And so also with incomplete assembly; Not having accused, with illegitimate, And so also with incomplete assembly; Not having reminded, with illegitimate, And so also with incomplete assembly; Not having charged, with illegitimate, And so also with incomplete assembly. Just as the method of the dark section, One should understand the bright section;

If a legal issue is resolved like this, it’s resolved illegitimately by a face-to-face-like resolution.” The group of nine on the dark side is finished. The group of nine on the bright side “An individual who speaks in accordance with the Teaching persuades an individual who speaks contrary to the Teaching—convinces him, makes him see, makes him consider, shows him, teaches him: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution. An individual who speaks in accordance with the Teaching persuades several people who speak contrary to the Teaching—convinces them, makes them see, makes them consider, shows them, teaches them: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution. An individual who speaks in accordance with the Teaching persuades a sangha that speaks contrary to the Teaching—convinces it, makes it see, makes it consider, shows it, teaches it:

They proclaim what was practiced by the Buddha as such. They proclaim what wasn’t laid down by the Buddha as such. They proclaim what was laid down by the Buddha as such. They proclaim a non-offense as such. They proclaim an offense as such. They proclaim a light offense as light. They proclaim a heavy offense as heavy. They proclaim a curable offense as curable. They proclaim an incurable offense as incurable. They proclaim a grave offense as grave.

Those monks who say, ‘It was an illegitimate legal procedure done with an incomplete assembly,’ and those who say, ‘The legal procedure is invalid, it was badly done, and it needs to be done again,’ they are the ones there who speak in accordance with the Teaching. “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— illegitimately but with a unanimous assembly. The Sangha there starts disputing:

And the Sangha wishing, Might do condemnation against one: Quarrelsome, ignorant, socializing, In the higher morality, in the higher conduct; For those failed in view, The Sangha might do condemnation. And the Buddha, the Teaching, the Sangha, Whoever dispraises them; And against three kinds of monks, The Sangha might carry out condemnation:

‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution. Several people who speak in accordance with the Teaching persuade an individual who speaks contrary to the Teaching—convince him, make him see, make him consider, show him, teach him: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution. Several people who speak in accordance with the Teaching persuade several people who speak contrary to the Teaching—convince them, make them see, make them consider, show them, teach them: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution. Several people who speak in accordance with the Teaching persuade a sangha that speaks contrary to the Teaching—convince it, make it see, make it consider, show it, teach it: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’

“It’s true, sir.” … After rebuking them … the Buddha gave a teaching and addressed the monks: “You shouldn’t wear wooden shoes. If you do, you commit an offense of wrong conduct.” When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Benares. When he eventually arrived, he stayed in the deer park at Isipatana. When the monks from the group of six heard that the Buddha had prohibited wooden shoes,

‘It was an illegitimate procedure done with an incomplete assembly,’ ‘It was an illegitimate procedure done with a unanimous assembly,’ ‘It was a legitimate procedure done with an incomplete assembly,’ ‘It was a legitimate-like procedure done with an incomplete assembly,’ ‘It was a legitimate-like procedure done with a unanimous assembly,’ ‘The procedure is invalid, it was badly done, and it needs to be done again.’ Those monks who say, ‘It was an illegitimate legal procedure done with a unanimous assembly,’ and those who say, ‘The legal procedure is invalid, it was badly done, and it needs to be done again,’ they are the ones there who speak in accordance with the Teaching. “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— legitimately but with an incomplete assembly.

If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution. A sangha that speaks in accordance with the Teaching persuades an individual who speaks contrary to the Teaching—convinces him, makes him see, makes him consider, shows him, teaches him: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution. A sangha that speaks in accordance with the Teaching persuades several people who speak contrary to the Teaching—convinces them, makes them see, makes them consider, shows them, teaches them: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution. A sangha that speaks in accordance with the Teaching persuades a sangha that speaks contrary to the Teaching—convinces it, makes it see, makes it consider, shows it, teaches it: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution.”

A competent and capable nun should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. So-and-so is seeking the full ordination with venerable so-and-so. She is free from obstacles and her bowl and robes are complete. So-and-so is asking the Sangha for the full ordination with so-and-so as her mentor. If the Sangha is ready, it should give the full ordination to so-and-so with so-and-so as her mentor. This is the motion. Please, venerables, I ask the Sangha to listen. So-and-so is seeking the full ordination with venerable so-and-so. She is free from obstacles and her bowl and robes are complete.

The Sangha there starts disputing: ‘It was an illegitimate procedure done with an incomplete assembly,’ ‘It was an illegitimate procedure done with a unanimous assembly,’ ‘It was a legitimate procedure done with an incomplete assembly,’ ‘It was a legitimate-like procedure done with an incomplete assembly,’ ‘It was a legitimate-like procedure done with a unanimous assembly,’ ‘The procedure is invalid, it was badly done, and it needs to be done again.’ Those monks who say, ‘It was a legitimate legal procedure done with an incomplete assembly,’ and those who say, ‘The legal procedure is invalid, it was badly done, and it needs to be done again,’ they are the ones there who speak in accordance with the Teaching. “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—

Instruction, even if appointed, He should not do. Against the one condemnation was done, He should not commit that offense, Or one similar, or one beyond; And the procedure, and also the doers, He should not criticize those. The observance, the invitation, He should not cancel for a regular monk; Directing, instructing, Permission, and with accusing.

The group of nine on the bright side is finished. 2. Resolution through recollection At one time when the Buddha was staying at Rājagaha in the Bamboo Grove, Venerable Dabba the Mallian realized perfection at the age of seven. He had achieved all there is to achieve by a disciple and had nothing further to do. Then, while reflecting in private, he thought, “How can I be of service to the Sangha? Why don’t I assign the dwellings and designate the meals?” In the evening Dabba came out of seclusion and went to the Buddha. He bowed, sat down,

“He might.” “Might one who causes a schism in the Sangha not be irredeemably destined to an eon in hell?” “He might.” Schismatics destined to hell “What sort of person who causes a schism in the Sangha is irredeemably destined to an eon in hell?” “In this case a monk proclaims what’s contrary to the Teaching as being in accordance with it. He has the view that what he says is illegitimate and the view that the schism is illegitimate. He misrepresents his view of what’s true, his belief of what’s true, his acceptance of what’s true, or his sentiment of what’s true. He makes a proclamation and distributes ballots, saying, ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this.’ When such a person causes a schism in the Sangha, he’s irredeemably destined to an eon in hell. Again, a monk proclaims what’s contrary to the Teaching as being in accordance with it.

So-and-so is asking the Sangha for the full ordination with so-and-so as her mentor. The Sangha gives the full ordination to so-and-so with so-and-so as her mentor. Any nun who approves of giving the full ordination to so-and-so with so-and-so as her mentor should remain silent. Any nun who doesn’t approve should speak up. For the second time, I speak on this matter. Please, venerables, I ask the Sangha to listen. So-and-so is seeking the full ordination with venerable so-and-so. She is free from obstacles and her bowl and robes are complete. So-and-so is asking the Sangha for the full ordination with so-and-so as her mentor. The Sangha gives the full ordination to so-and-so with so-and-so as her mentor. Any nun who approves of giving the full ordination to so-and-so with so-and-so as her mentor should remain silent. Any nun who doesn’t approve should speak up. For the third time, I speak on this matter. Please, venerables, I ask the Sangha to listen. So-and-so is seeking the full ordination with venerable so-and-so. She is free from obstacles and her bowl and robes are complete. So-and-so is asking the Sangha for the full ordination with so-and-so as her mentor.

or have it cut; provide assistance to anyone or have assistance provided by anyone; do a service for anyone or get a service done by anyone; be the attendant monk for anyone or take anyone as his attendant monk; bring back almsfood for anyone or get almsfood brought back by anyone; enter the village, go to the charnel ground, or leave for another region.

“Well then, Abhaya, send for Jīvaka.” Prince Abhaya then sent for Jīvaka. Saying, “Yes, sir,” Jīvaka took some medicine on his nail and went to King Bimbisāra. He said, “Sir, let me see your affliction.” Jīvaka then cured King Bimbisāra’s hemorrhoids with one application of ointment. When the king was well, he had five hundred women adorned with every kind of ornament. He then had the ornaments removed and made into a pile. And he said to Jīvaka, “Jīvaka, these ornaments from five hundred women are all yours.” “There’s no need. Please just remember my act of service.” “Well then, Jīvaka, please attend on me, the harem, and the Sangha of monks headed by the Buddha.” “Yes, sir.”

in a legitimate-like way and with an incomplete assembly. The Sangha there starts disputing: ‘It was an illegitimate procedure done with an incomplete assembly,’ ‘It was an illegitimate procedure done with a unanimous assembly,’ ‘It was a legitimate procedure done with an incomplete assembly,’ ‘It was a legitimate-like procedure done with an incomplete assembly,’ ‘It was a legitimate-like procedure done with a unanimous assembly,’ ‘The procedure is invalid, it was badly done, and it needs to be done again.’ Those monks who say, ‘It was a legitimate-like legal procedure done with an incomplete assembly,’ and those who say, ‘The legal procedure is invalid, it was badly done, and it needs to be done again,’ they are the ones there who speak in accordance with the Teaching. “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.’

Reminding, and associating, He should not do such things; Full ordination, formal support, A novice monk attending on. Instruction, even if appointed, With five factors, it should not lift; And should not commit that offense, Or one similar, or one beyond. And the procedure, and also the doers, Criticizing, it should not lift;

“Sir, while I was reflecting in private, it occurred to me that I’ve achieved all there is to achieve by a disciple, and I was wondering how I could be of service to the Sangha. ‘Why don’t I assign the dwellings and designate the meals?’” “Good, good, Dabba, please do so.” “Yes, sir.” Soon afterwards the Buddha gave a teaching and addressed the monks: “Monks, the Sangha should appoint Dabba the Mallian as the assigner of dwellings and the designator of meals. And he should be appointed like this.