AIブッダ 禅 経典データベース

“I allow you to remove the deformity.” The cloth frayed. “I allow you to add a lengthwise border and a crosswise border.” On one occasion the panels of an outer robe were breaking up. “I allow you to darn.” At one time, while making a set of three robes for a monk, there was not enough cloth to make all three out of pieces. “I allow two robes made of pieces and one that isn’t.” There was not enough cloth to make two out of pieces. “I allow one robe made of pieces and two that are not.” There was not enough cloth to make one out of pieces.

The water remained. “I allow water drains.” At that time the monks made fireplaces here and there in the yards. The yards became dirty. “I allow you to build water-boiling sheds out of the way.” They built the water-boiling sheds 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.”

For the second time, I go for refuge to the Buddha, For the second time, I go for refuge to the Teaching, For the second time, I go for refuge to the Sangha. For the third time, I go for refuge to the Buddha, For the third time, I go for refuge to the Teaching, For the third time, I go for refuge to the Sangha.’” And Sāriputta gave Rāhula the going forth. Soon afterwards Suddhodana went to the Buddha, bowed, sat down, “Sir, I want to ask for a favor.” “Buddhas don’t grant favors, Gotama.”

If you eat what’s been stored indoors in a monastery, cooked indoors in a monastery, and cooked by yourselves, you commit three offenses of wrong conduct. If you eat what’s been stored indoors in a monastery, cooked indoors in a monastery, but cooked by others, you commit two offenses of wrong conduct. If you eat what’s been stored indoors in a monastery, but cooked outside, yet cooked by yourselves, you commit two offenses of wrong conduct. If you eat what’s been stored outside, but cooked indoors in a monastery, and cooked by yourselves, you commit two offenses of wrong conduct. If you eat what’s been stored indoors in a monastery, but cooked outside, and cooked by others, you commit one offense of wrong conduct. If you eat what’s been stored outside, but cooked indoors in a monastery, yet cooked by others, you commit one offense of wrong conduct. If you eat what’s been stored outside, and cooked outside, but cooked by yourselves, you commit one offense of wrong conduct. If you eat what’s been stored outside, and cooked outside, and cooked by others, there is no offense.” When the monks heard that the Buddha had prohibited cooking,

this is called an unwholesome legal issue arising from an offense. What’s an indeterminate legal issue arising from an offense? When one transgresses, not knowing, not perceiving, not having intended, not having decided— this is called an indeterminate legal issue arising from an offense.” Ethical qualities of legal issues arising from business “Is a legal issue arising from business wholesome, unwholesome, or indeterminate? A legal issue arising from business may be wholesome, unwholesome, or indeterminate. What’s a wholesome legal issue arising from business? When the Sangha does a legal procedure with a wholesome mind— whether a procedure consisting of getting permission, a procedure consisting of one motion, a procedure consisting of one motion and one announcement, or a procedure consisting of one motion and three announcements—

“I allow cooking indoors.” Because of the famine, the attendants took more for themselves and gave less to the monks. “I allow you to cook. I allow you to store food indoors in a monastery, to cook indoors in a monastery, and to cook yourselves.” 6. Receiving what has been picked up On one occasion a number of monks who had completed the rainy-season residence in Kāsi were traveling to Rājagaha to visit the Buddha. While on their way, they did not receive sufficient food, whether fine or coarse. Yet there was much fruit, but no attendant to offer it. When the monks arrived at Rājagaha, they were exhausted. They went to the Bamboo Grove, approached the Buddha, bowed, and sat down. Since it is the custom for Buddhas to greet newly-arrived monks,

Soon the monks at Kosambī said, “Well then, let’s go to Sāvatthī and resolve this legal issue in the presence of the Buddha.” 6. The account of the eighteen grounds The monks at Kosambī put their dwellings in order, took their bowls and robes, and went to Sāvatthī. When Venerable Sāriputta heard that they were coming, he went to the Buddha, bowed, sat down, adding, “Sir, how should I act toward these monks?” “Take your stand in accordance with the Teaching.” “And how do I know what accords with the Teaching and what doesn’t?”

An offense of wrong conduct for one who consents, Mutual, five things according to seniority; The observance day, the invitation ceremony, Rainy-season robes, invitations, meals. And proper conduct there, Walking in front of a regular one; And whatever is the last, And just so attending on. Wilderness, alms, bringing back, About new arrivals, on the observance day;

this is called a wholesome legal issue arising from business. What’s an unwholesome legal issue arising from business? When the Sangha does a legal procedure with an unwholesome mind— whether a procedure consisting of getting permission, a procedure consisting of one motion, a procedure consisting of one motion and one announcement, or a procedure consisting of one motion and three announcements— this is called an unwholesome legal issue arising from business. What’s an indeterminate legal issue arising from business? When the Sangha does a legal procedure with an indeterminate mind— whether a procedure consisting of getting permission, a procedure consisting of one motion, a procedure consisting of one motion and one announcement, or a procedure consisting of one motion and three announcements— this is called an indeterminate legal issue arising from business.” Relationship between disputes and legal issues

“There are eighteen grounds for knowing that someone is speaking contrary to the Teaching: A monk proclaims what’s contrary to the Teaching as being in accordance with it, and what’s in accordance with the Teaching as contrary to it. He proclaims what’s contrary to the Monastic Law as being in accordance with it, and what’s in accordance with the Monastic Law as contrary to it. He proclaims what hasn’t been spoken by the Buddha as spoken by him, and what’s been spoken by the Buddha as not spoken by him. He proclaims what wasn’t practiced by the Buddha as practiced by him, and what was practiced by the Buddha as not practiced by him. He proclaims what wasn’t laid down by the Buddha as laid down by him,

On the invitation day, by messenger, And he may go to a place with monks. And in the same room, getting up, And just so he should invite; On a seat, on a lower, on a walking path, On the ground, and with walking path. With one who is more senior, invalid, And stop the counting, fulfilling; Setting aside, taking up, Just the duties for one on probation.

‘Please come, 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 his sickness,’ or ‘I’ll nurse him.’ But you should return within seven days.” 6. The allowance to go only when asked “It may be that a monk’s brother is sick and sends a message to his brother: ‘Please come, I’m sick.’ You should go for seven days, but only if you’re asked. And you should return within seven days. It may be that a monk’s sister is sick and sends a message to her brother:

“Why don’t I give this to the Sangha of monks headed by the Buddha?” He then went to the Buddha, exchanged pleasantries with him, “Please accept tomorrow’s meal from me together with the Sangha of monks.” The Buddha consented by remaining silent. Knowing that the Buddha had consented, the brahmin left. The following morning that brahmin had various kinds of fine foods prepared. He then had the Buddha informed that the meal was ready. The Buddha robed up, took his bowl and robe, and went to that brahmin’s house where he sat down on the prepared seat. That brahmin personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, the brahmin sat down to one side. The Buddha then instructed, inspired, and gladdened him with a teaching, after which he got up and left.

and what was laid down by the Buddha as not laid down by him. He proclaims a non-offense as an offense, and an offense as a non-offense. He proclaims a light offense as heavy, and a heavy offense as light. He proclaims a curable offense as incurable, and an incurable offense as curable. He proclaims a grave offense as minor, and a minor offense as grave. And there are eighteen grounds for knowing that someone is speaking in accordance with the Teaching:

To the beginning, deserving the trial, So those undertaking the trial; And also the method for deserving rehabilitation, Again putting together from the method. Three for those on probation, Four for those undergoing the trial; Are not the same in regard to stopping the count, And daily for the trial period; Two procedures are such, the remaining Three procedures are the same.”

‘Please come, I’m sick.’ You should go for seven days, but only if you’re asked. And you should return within seven days. It may be that a monk’s relative is sick and sends him a message: ‘Please come, venerable, I’m sick.’ You should go for seven days, but only if you’re asked. And you should return within seven days. It may be that one who is staying with the monks is sick and sends them a message: ‘Please come, venerables, I’m sick.’ You should go for seven days, but only if you’re asked. And you should return within seven days.”

It may be that a monk is living by himself outside the rainy season, yet people give him robe-cloth, intending it for the Sangha. I allow that monk to determine that robe-cloth as his. But if another monk arrives before he has determined that robe-cloth, then he should be given an equal share. If yet another monk arrives before they’ve distributed that robe-cloth by drawing lots, he too should be given an equal share. If still another monk arrives, but after they’ve distributed that robe-cloth by drawing lots, they don’t need to give him a share if they’re unwilling.” On one occasion, after completing the rainy-season residence at Sāvatthī, two senior monks who were brothers, Venerable Isidāsa and Venerable Isibhaṭa, went to a certain village monastery. Because it was a long time since they had been there, people gave meals together with robe-cloth. The resident monks asked them, “Venerables, this robe-cloth belonging to the Sangha was given because of you. Will you accept a share?” They replied, “As we understand the teaching of the Buddha, this robe-cloth is just for you until the end of the robe season.” At that time there were three monks who were spending the rains residence at Rājagaha.

A monk proclaims what’s contrary to the Teaching as such, and what’s in accordance with the Teaching as such. He proclaims what’s contrary to the Monastic Law as such, and what’s in accordance with the Monastic Law as such. He proclaims what hasn’t been spoken by the Buddha as such, and what’s been spoken by the Buddha as such. He proclaims what wasn’t practiced by the Buddha as such, and what was practiced by the Buddha as such. He proclaims what wasn’t laid down by the Buddha as such, and what was laid down by the Buddha as such.

The chapter on those on probation is finished.

I’ve invited the Sangha headed by the Buddha for a meal tomorrow.” “Did you say, ‘Buddha’?” — “I did.” — “Did you say, ‘Buddha’?” — “I did.” — “Did you say, ‘Buddha’?” — “It’s rare in the world to hear the word ‘Buddha’. Is it possible right now to go and visit that Buddha, that fully awakened and perfected one?” “Now is the wrong time to visit the Buddha.