AIブッダ 禅 経典データベース

To detach them, the monks kept on moistening his robes with water. As the Buddha was walking about the dwellings, he noticed the monks doing this. He went up to them and said, “What illness does this monk have?” “He has carbuncles, sir. That’s why we’re doing this.” Soon afterwards the Buddha gave a teaching and addressed the monks: “For anyone who has an itch, a boil, a running sore, or a carbuncle, I allow an itch-covering cloth.” On one occasion Visākhā took a washcloth and went to the Buddha. She bowed, sat down, “Sir, please accept this washcloth for my long-lasting benefit and happiness.” The Buddha accepted it

“I’m keeping well, sir, I’m getting by. I’m having no trouble getting almsfood.” The Buddha instructed, inspired, and gladdened Bhagu with a teaching. He then got up from his seat and went to the Eastern Bamboo Park. 4. The account of going to the Eastern Bamboo Park At this time Venerable Anuruddha, Venerable Nandiya, and Venerable Kimila were staying at the Eastern Bamboo Park. The park keeper saw the Buddha coming and said to him, “Ascetic, don’t enter this park. There are three gentlemen here, practicing for their own good. Please, don’t disturb them.” When Anuruddha heard the park keeper advising the Buddha, he said,

When a monk goes to the restroom, he should stand outside and clear his throat. Anyone sitting inside should also clear his throat. After hanging his robe on a bamboo robe rack or a clothesline, he should enter the restroom carefully and without hurry. He shouldn’t enter the restroom too hastily; he shouldn’t pull up his robe before he has entered; he should pull up his robe when he’s standing on the foot stands for defecating; he shouldn’t groan while defecating; he shouldn’t clean his teeth while defecating; he shouldn’t defecate outside the toilet; he shouldn’t urinate outside the urinal;

“And where was the fourth offense entailing expulsion laid down?” “At Vesālī.” “Who is it about?” “The monks from the banks of the Vaggumudā.” “What is it about?” “Superhuman qualities.” Mahākassapa also asked Upāli about the topic of the fourth 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. In this way he asked about the analyses of both Monastic Codes. Upāli was able to reply to each and every question. Venerable Mahākassapa then informed the Sangha:

“A monk who has six 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, and he has less than five years of seniority. But a monk who has six qualities may live without formal support: he has the virtue, stillness, wisdom, freedom, and knowledge and vision of freedom of one who is fully trained, and he has five or more years of seniority. “A monk who has another six qualities should live with formal support: he has no faith, conscience, or moral prudence; he is lazy and absentminded; and he has less than five years of seniority. But a monk who has six qualities may live without formal support: he has faith, conscience, moral prudence, energy, mindfulness, and five or more years of seniority. “A monk who has another six qualities should live with formal support: he has failed in the higher morality, in conduct, and in view; he’s ignorant and foolish; he has less than five years of seniority.

whether a procedure of condemnation, demotion, banishment, reconciliation, or ejection. She 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 her 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.” Other monastics sending a message “It may be, monks, that a sick trainee nun sends a message to the monks: ‘Please come, venerables, I’m sick.’ Then, even if you’re not asked, let alone if you are, you should go for seven days, thinking, ‘I’ll look for food for the sick,’ ‘I’ll look for food for the nurses,’ ‘I’ll look for medicine,’ ‘I’ll enquire about her sickness,’ or ‘I’ll nurse her.’

“Please don’t block the Buddha. It’s our teacher who’s arrived.” Anuruddha then went to Nandiya and Kimila and said, “Come out, venerables, our teacher has arrived.” The three of them went out to meet the Buddha. One received his bowl and robe, one prepared a seat, and one put out a foot stool, a foot scraper, and water for washing the feet. The Buddha sat down on the prepared seat and washed his feet. When they had bowed and sat down, the Buddha said to them, “I hope you’re all keeping well, Anuruddha, I hope you’re getting by? I hope you’re not having any trouble getting almsfood?”

There are offenses that originate from the body and the mind, but not from speech. There are offenses that originate from speech and the mind, but not from the body. There are offenses that originate from the body, speech, and the mind. What’s the root of legal issues arising from business? There’s one root of legal issues arising from business: Ethical qualities of legal issues arising from disputes “Is a legal issue arising from a dispute wholesome, unwholesome, or indeterminate? A legal issue arising from a dispute may be wholesome, unwholesome, or indeterminate. What’s a wholesome legal issue arising from a dispute? It may be that monks dispute with a wholesome mind, saying,

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 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 drinking-water sheds. “I allow you to firm up the structure and then to plaster it inside and outside, including:

he shouldn’t spit in the urinal; he shouldn’t use coarse wiping sticks; he shouldn’t throw the wiping sticks in the cesspit; he should cover himself while still standing on the foot stands for defecating; he shouldn’t leave the restroom too hastily; he shouldn’t come out with his robe still pulled up; he should pull up his robe when standing on the ablutions foot stands; he shouldn’t make a chomping sound while washing; he shouldn’t leave water in the ablutions scoop; he should cover himself while still standing on the ablutions foot stands.

“Please, venerables, I ask the Sangha to listen. If the Sangha is ready, I will ask Ānanda about the Teaching.” Venerable Ānanda 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 Teaching.” Mahākassapa then asked Ānanda, “Where was ‘The Supreme Net’ spoken?” “At the royal rest-house at Ambalaṭṭhikā, between Rājagaha and Nāḷanda.” “Who is it about?” “The wanderer Suppiya and the young brahmin Brahmadatta.”

But a monk who has six qualities may live without formal support: he hasn’t failed in the higher morality, in conduct, or in view; he’s learned and wise; he has five or more years of seniority. “A monk who has another six 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; he has less than five years of seniority. But a monk who has six 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; he has five or more years of seniority.” The eighth section for recitation on untouchable is finished. After staying at Rājagaha for as long as he liked, the Buddha set out wandering toward Kapilavatthu in the Sakyan country. When he eventually arrived, he stayed in the Banyan Tree Monastery.

‘This is the Teaching’, ‘This is contrary to the Teaching’ … ‘This is a grave offense’, or ‘This is a minor offense.’ In regard to this, whatever there is of quarreling, arguing, conflict, disputing, variety in opinion, difference in opinion, heated speech, or strife— this is called a wholesome legal issue arising from a dispute. What’s an unwholesome legal issue arising from a dispute? It may be that monks dispute with an unwholesome mind, saying, ‘This is the Teaching’, ‘This is contrary to the Teaching’ … ‘This is a grave offense’, or ‘This is a minor offense.’ In regard to this, whatever there is of quarreling, arguing, conflict, disputing, variety in opinion, difference in opinion, heated speech, or strife— this is called an unwholesome legal issue arising from a dispute.

If the restroom is dirty, he should clean it. If the wiping-stick container is full, he should discard the wiping sticks. If the restroom is dirty, he should sweep it. If the area surrounding the restroom 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 there’s no water in the restroom ablutions pot, he should fill it. This is the proper conduct in regard to restrooms.” 11. Discussion of the proper conduct toward a preceptor At that time the students were not conducting themselves properly toward their preceptors.

Mahākassapa also asked Ānanda about the origin story of ‘The Supreme Net’ and about the person. “Where was ‘The Fruits of the Monastic Life’ spoken?” “In Jīvaka’s Mango Grove at Rājagaha.” “Who is it with?” “Ajātasattu Vedehiputta.” Mahākassapa also asked Ānanda about the origin story of ‘The Fruits of the Monastic Life’ and about the person. In this way he asked about the five collections. Ānanda was able to reply to each and every question. 2. Discussion of the minor training rules Ānanda said to the senior monks,

Venerable Ānanda thought, “Previously, when the Buddha had a stomachache, he was comfortable after drinking the threefold pungent congee.” He then asked for sesame seeds, rice, and mung beans, stored them indoors, cooked them himself indoors, and brought them to the Buddha, saying, “Sir, please drink the threefold pungent congee.” When Buddhas know what is going on, sometimes they ask and sometimes not. They know the right time to ask and when not to ask. Buddhas ask when it is beneficial, otherwise not, for Buddhas are incapable of doing what is unbeneficial. Buddhas question the monks for two reasons: to give a teaching or to lay down a training rule. So he said to Ānanda, “Ānanda, where does this congee come from?” Ānanda told him.

you should determine a sheet, not assign it to another; you should determine an itch-covering cloth for as long as you’re sick, and apart from that assign it to another; you should determine a washcloth, not assign it to another; you should determine a cloth for requisites, not assign it to another.” The monks thought, “What’s the size of the smallest robe-cloth that can be assigned to another?” “The smallest robe-cloth you should assign to another is one that’s eight standard fingerbreadths long and four wide.” At that time Venerable Mahākassapa’s rag robes were heavy. “I allow you to mend roughly with thread.” The corners became deformed.

And that’s what I do. We’re separate in body, but it might seem as if we’re one in mind.” Nandiya and Kimila then repeated what Anuruddha had said. “I hope, Anuruddha, that you’re heedful and energetic?” “Yes, sir, we are.” “And how is it that you’re heedful and energetic?” “Whoever returns first from almsround in the village, he prepares the seats and sets out a foot stool, a foot scraper, and water for washing the feet. He washes the bowl for leftovers and puts it back out, and sets out water for drinking and water for washing. Whoever returns last from almsround may eat the leftovers, or he discards them where there are no cultivated plants or in water without life. He puts away the seats and also the foot stool, the foot scraper, and the water for washing the feet. He washes the bowl for leftovers and puts it away, puts away the water for drinking and the water for washing, and sweeps the dining hall.

“At the time of his final extinguishment, the Buddha said to me, ‘After my passing away, Ānanda, if the Sangha wishes, it may abolish the minor training rules.’” “But, Ānanda, did you ask the Buddha what the minor training rules are?” “No, sirs, I didn’t.” Some senior monks said, “Apart from the four rules entailing expulsion, the rest are the minor training rules.” “Apart from the four rules entailing expulsion and the thirteen rules entailing suspension, the rest are the minor training rules.” Still others said, “Apart from the four rules entailing expulsion, the thirteen rules entailing suspension, and the two undetermined rules, the rest are the minor training rules.”

The Buddha rebuked him, “It’s not suitable, Ānanda, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How could you be so indulgent? What’s been stored indoors in a monastery is unallowable; what’s been cooked indoors in a monastery is unallowable; what’s been cooked by oneself is unallowable. This will affect people’s confidence …” After rebuking him, he gave a teaching and addressed the monks: “You shouldn’t eat what’s been stored indoors in a monastery, what’s been cooked indoors in a monastery, or what you have cooked yourself. If you do, you commit an offense of wrong conduct.