AIブッダ 禅 経典データベース

raised foundations of brick, stone, and wood.” It was difficult to get up to the dwelling. “I allow three kinds of stairs: stairs of brick, stone, and wood.” People fell down while climbing the stairs. “I allow rails.” At that time the dwellings were accessible to the public. The monks were embarrassed to lie down there. “I allow curtains.” People lifted them up and looked in.

If the area surrounding the sauna is dirty, he should sweep it. If the yard is dirty, he should sweep it. If the gatehouse is dirty, he should sweep it. If the sauna shed is dirty, he should sweep it. He should knead bath powder, moisten the clay, and fill the water trough with water. When entering the sauna, he should smear his face with clay, cover himself front and back, and then enter. He shouldn’t sit encroaching on the senior monks, or block the junior monks from getting a seat. If he’s able, he should provide assistance to the senior monks in the sauna. When leaving the sauna, he should take the sauna bench, cover himself front and back, and then leave.

This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha appoints these five hundred monks to spend the rainy season at Rājagaha in order to recite the Teaching and the Monastic Law. No other monks should spend the rainy-season residence at Rājagaha. Any monk who approves of appointing these five hundred monks to spend the rainy season at Rājagaha in order to recite the Teaching and the Monastic Law, with no other monks spending the rainy-season residence at Rājagaha, should remain silent. Any monk who doesn’t approve should speak up. The Sangha has appointed these five hundred monks to spend the rainy season at Rājagaha in order to recite the Teaching and the Monastic Law. No other monks should enter the rainy-season residence at Rājagaha. The Sangha approves and is therefore silent. I’ll remember it thus.”

‘How may the Sangha not do the procedure?’ or ‘How may the Sangha make it lighter?’ But you should return within seven days. Or it may be that the Sangha has done a legal procedure against him—whether a procedure of condemnation, demotion, banishment, reconciliation, or ejection. He sends a message to the monks: ‘Please come, venerables, the Sangha has done a legal procedure against me.’ Then, even if you’re not asked, let alone if you are, you should go for seven days, thinking, ‘How can I help him behave properly and suitably so as to deserve to be released?’ or ‘What can I do so that the Sangha lifts that procedure?’ But you should return within seven days.” A nun sending a message “It may be, monks, that a sick nun sends a message to the monks:

This will affect people’s confidence …” After rebuking them … he gave a teaching and addressed the monks: “A monk deserving rehabilitation shouldn’t consent to: Regular monks bowing down to him Regular monks standing up for him Regular monks raising their joined palms to him Regular monks doing acts of respect toward him Regular monks offering him a seat Regular monks offering him a bed

“I allow half walls.” People looked over the half walls. “I allow three kinds of rooms: rectangular rooms, long rooms, and upper rooms.” On one occasion the monks made a room in the middle of a small dwelling. There was no access around the room. “In a small dwelling you should make the room on the side, but in a large dwelling in the middle.” At that time the base of the wall of a certain dwelling was deteriorating. “I allow timber supports.” It rained through the wall.

If he’s able, he should also provide assistance to the senior monks in the water. He shouldn’t bathe in front of the senior monks or upstream from them. When he’s coming out of the water after bathing, he should give way to those who are entering the water. If the sauna is muddy, the last monk to leave it should clean it. He should wash the clay trough, put away the sauna bench, extinguish the fire, close the door, and then leave. This is the proper conduct in regard to saunas.” 10. Discussion of the proper conduct in regard to restrooms At that time a monk who had been born as a brahmin did not want to wash after defecating, thinking, “Who would touch this foul, stinking stuff?” As a result, a worm settled in his rectum.

“Take a key, Ānanda, and go around the yards, informing the monks that the Buddha wishes to go wandering in the Southern Hills. Anyone is welcome to join him.” Saying, “Yes, sir,” he did just that. The monks said, “Ānanda, the Buddha has laid down a rule that one must live with formal support for ten years and that one who has ten years’ seniority can give such support. If we were to go, we would have to obtain support for a short time, and when we returned, we would have to obtain support once again. So, if our preceptors and teachers go, we’ll go too. If they don’t, neither will we. We don’t want the burden.”

Others do not know That here we need restraint; But there are those there who know, That quarrels end like this. Those breaking bones and killing, Those taking cows, horses, and wealth, Those plundering the country, Even they can stay together— Why then cannot you? If you find a discerning friend,

“I allow protection screens and plaster.” On one occasion a snake fell from the grass roof onto the shoulder of a certain monk. Terrified, he screamed. Other monks ran up to him and asked him why he was screaming. “I allow canopies.” At that time the monks hung their bags from the legs of the beds and benches. Rats and termites ate them. “I allow wall pegs.” At that time the monks lay their robes on their beds and benches.

his mind was freed from the corruptions through letting go. And Venerable Ānanda went to the assembly as a perfected one. Venerable Mahākassapa then informed the Sangha: “Please, venerables, I ask the Sangha to listen. If the Sangha is ready, I will ask Upāli about the Monastic Law.” Venerable Upāli informed the Sangha: “Please, venerables, I ask the Sangha to listen. If the Sangha is ready, I will reply when asked by Venerable Mahākassapa about the Monastic Law.” Mahākassapa then asked Upāli, “Where was the first offense entailing expulsion laid down?”

As a result, the Buddha went wandering in the Southern Hills with a small group of monks. 40. Discussion of release from formal support After staying in the Southern Hills for as long as he liked, the Buddha returned to Rājagaha. He then asked Ānanda, “Why was it so small, Ānanda, the group of monks that came wandering with me in the Southern Hills?” Ānanda told him what had happened. Soon afterwards the Buddha gave a teaching and addressed the monks: “A competent and capable monk should live with formal support for five years, but one who is incompetent should live with formal support for life. A monk who has five qualities should live with formal support: he doesn’t have the virtue, stillness, wisdom, freedom, or knowledge and vision of freedom of one who is fully trained.

A steadfast companion, good to live with, Then overcome all problems, And go with them, glad and mindful. If you do not find a discerning friend, A steadfast companion, good to live with, Then like a king giving up his kingdom, Wander alone like a mighty elephant in the forest. It’s better to wander alone, For there is no friendship with fools. Wander alone and do no bad,

He shouldn’t give formal support. He shouldn’t have a novice monk attend on him. He shouldn’t accept being appointed as an instructor of the nuns. Even if appointed, he shouldn’t instruct the nuns. He shouldn’t commit the same offense as the offense for which he deserves to be rehabilitated by the Sangha, nor one that is similar or worse. He shouldn’t criticize the legal procedure. He shouldn’t criticize those who did the procedure. He shouldn’t cancel the observance-day ceremony of a regular monk. He shouldn’t cancel the invitation of a regular monk. He shouldn’t direct a regular monk.

“At Vesālī.” “Who is it about?” “Sudinna the Kalandian.” “What is it about?” “Sexual intercourse.” Mahākassapa also asked Upāli about the topic of the first offense entailing expulsion, about the origin story, about the person, about the rule, about the additions to the rule, about the offense, and about the non-offenses. “And where was the second offense entailing expulsion laid down?” “At Rājagaha.” “Who is it about?” “Dhaniya the potter.”

Unconcerned, like a mighty elephant in the forest.” 3. The account of going to Bālakaloṇaka After speaking these verses, the Buddha went to the village of Bālakaloṇaka. At that time Venerable Bhagu was staying near that village. When Bhagu saw the Buddha coming, he prepared a seat and set out a foot stool, a foot scraper, and water for washing the feet. He then went out to meet the Buddha, receiving his bowl and robe. The Buddha sat down on the prepared seat and washed his feet. When Bhagu had bowed and sat down, the Buddha said to him, “I hope you’re keeping well, monk, I hope you’re getting by? I hope you’re not having any trouble getting almsfood?”

He shouldn’t give instructions to a regular monk. He shouldn’t ask a regular monk for permission to accuse him of an offense. He shouldn’t accuse a regular monk of an offense. He shouldn’t remind a regular monk of an offense. He shouldn’t associate inappropriately with other monks. He shouldn’t walk in front of a regular monk. He shouldn’t sit in front of a regular monk. He should be given the last seat, the last bed, and the last dwelling of the Sangha, and he should consent to that. He shouldn’t attend on a regular monk when going to families He shouldn’t be attended on by a regular monk when going to families

The assembly halls were built 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 to the assembly halls. “I allow three kinds of stairs: stairs of brick, stone, and wood.” People fell down while climbing the stairs. “I allow rails.”

“What is it about?” “Stealing.” Mahākassapa also asked Upāli about the topic of the second offense entailing expulsion, about the origin story, about the person, about the rule, about the additions to the rule, about the offense, and about the non-offenses. “And where was the third offense entailing expulsion laid down?” “At Vesālī.” “Who is it about?” “A number of monks.” “What is it about?” “Human beings.” Mahākassapa also asked Upāli about the topic of the third offense entailing expulsion, about the origin story, about the person, about the rule, about the additions to the rule, about the offense, and about the non-offenses.

he hasn’t failed in the higher morality, in conduct, or in view; he’s learned and wise. “A monk who has another five qualities should live with formal support: he doesn’t know the offenses; he doesn’t know the non-offenses; he doesn’t know which offenses are light; he doesn’t know which offenses are heavy; neither Monastic Code has been properly learned by him in detail, and he hasn’t analyzed them well, thoroughly mastered them, or investigated them well, either in terms of the rules or their detailed exposition. But a monk who has five qualities may live without formal support: he knows the offenses; he knows the non-offenses; he knows which offenses are light; he knows which offenses are heavy; he has properly learned both Monastic Codes in detail, and he has analyzed them well, thoroughly mastered them, and investigated them well, both in terms of the rules and their detailed exposition. “A monk who has another five qualities should live with formal support: he doesn’t know the offenses; he doesn’t know the non-offenses; he doesn’t know which offenses are light; he doesn’t know which offenses are heavy; he has less than five years of seniority. But a monk who has five qualities may live without formal support: he knows the offenses; he knows the non-offenses; he knows which offenses are light; he knows which offenses are heavy; he has five or more years of seniority.” The section consisting of ten groups of five is finished.