AIブッダ 禅 経典データベース

If those monks are unable to resolve that legal issue in that monastery, they should go to another monastery that has a number of monks. If they’re able to resolve that legal issue while on their way, this is called the resolution of a legal issue. It’s been resolved face-to-face. Face-to-face with what? Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned. When a legal issue has been resolved like this, if any of the participants reopen it, they incur an offense entailing confession for the reopening. If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession. If those monks are unable to resolve that legal issue while on their way, they should go to that other monastery and say to the resident monks, ‘This legal issue has come about in such-and-such a way. Please resolve it, venerables, according to the Teaching, the Monastic Law, and the Teacher’s instruction, so that this legal issue may be properly disposed of.’

just so has the Buddha made the Teaching clear in many ways. I go for refuge to the Buddha, the Teaching, and the Sangha of monks. Please accept me as a lay follower who’s gone for refuge for life. And 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, Anāthapiṇḍika got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left. The merchant heard that Anāthapiṇḍika had invited the Sangha headed by the Buddha for the meal on the following day. He said to Anāthapiṇḍika, “You’ve invited the Sangha headed by the Buddha,

And in this very life, he soon realized with his own insight the supreme goal of the spiritual life for which gentlemen rightly go forth into homelessness. He understood that birth had come to an end, that the spiritual life had been fulfilled, that the job had been done, that there was no further state of existence. Venerable Channa became one of the perfected ones. He then went to Ānanda and said, “Venerable Ānanda, please lift the supreme penalty.” “The supreme penalty was lifted the moment you realized perfection.” At this communal recitation of the Monastic Law there were five hundred monks, neither more nor less. This is why this communal recitation is called “The group of five hundred”. The eleventh chapter on the group of five hundred is finished. In this chapter there are twenty-three topics. This is the summary:

“It’s not suitable, monks, for that foolish man, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How can he have surgery on the private parts? The skin is delicate in that area, sores heel with difficulty, and a scalpel is hard to wield there. This will affect people’s confidence …” After rebuking him … he gave a teaching and addressed the monks: “You shouldn’t have surgery on the private parts. If you do, you commit a serious offense.” When they heard that the Buddha had prohibited surgery, the monks from the group of six had enemas.

I asked the Sangha to give me the trial period of six days for that offense, I’ve now completed that trial period, and for the second time, I ask the Sangha for rehabilitation. I had committed one unconcealed offense of intentional emission of semen. I asked the Sangha to give me the trial period of six days for that offense, I’ve now completed that trial period and, for the third time, I ask the Sangha for rehabilitation.’ A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one unconcealed offense of intentional emission of semen. He asked the Sangha to give him the trial period of six days for that offense, He’s now completed that trial period and is asking the Sangha for rehabilitation.

If the resident monks are senior to the newly-arrived monks, the resident monks should say, ‘Now, venerables, please go to one side for a moment while we discuss this matter.’ If the newly-arrived monks are senior to the resident monks, the resident monks should say, ‘Well then, venerables, please wait right here for a moment while we discuss this matter.’ If, while discussing that matter, the resident monks think, ‘We’re unable to resolve this legal issue according to the Teaching, the Monastic Law, and the Teacher’s instruction,’ then they shouldn’t take on that legal issue. But if they think, ‘We’re able to resolve this legal issue according to the Teaching, the Monastic Law, and the Teacher’s instruction,’ then they should say to the newly-arrived monks, ‘If you’ll tell us how this legal issue came about, we’ll be able to dispose of it properly according to the Teaching, the Monastic Law, and the Teacher’s instruction.

“When the Buddha had attained extinguishment, The senior monk called Kassapa; Addressed the community of monks, Guarding the true Teaching. On the way from Pāvā, Subhadda declared; We will recite the true Teaching, Before what is contrary to the Teaching shines forth. Four hundred and ninety-nine, And he also invited Ānanda;

If you don’t nurse one another, who will? Whoever would nurse me should nurse one who is sick. If you have a preceptor, he should nurse you for life; he shouldn’t go anywhere until you’ve recovered. If you have a teacher, he should nurse you for life; he shouldn’t go anywhere until you’ve recovered. If you have a student, he should nurse you for life; he shouldn’t go anywhere until you’ve recovered. If you have a pupil, he should nurse you for life; he shouldn’t go anywhere until you’ve recovered.

and this monk has committed it. He’s been ejected, for the legal procedure was legitimate, irreversible, and fit to stand. But since he recognizes this, he should be readmitted.” 8. Discussion of unity in the Sangha Soon afterwards the monks who had been siding with the ejected monk readmitted him. They then went to the monks who had ejected him and said, “This monk has recognized that he had committed an offense and was ejected. He’s now been readmitted. Because of this, the basis for the arguments and disputes in the Sangha, for the schism, fracture, and separation in the Sangha, has been removed. To resolve this matter, let’s unify the Sangha.” The monks who had done the ejecting went to the Buddha, bowed, sat down, what had happened,

If the Sangha is ready, it should rehabilitate him. This is the motion. Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one unconcealed offense of intentional emission of semen. He asked the Sangha to give him the trial period of six days for that offense, He’s now completed that trial period and is asking the Sangha for rehabilitation. The Sangha rehabilitates him. Any monk who approves of rehabilitating him should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter.

And so we’ll take it on. If, however, you won’t tell us, we won’t be able to properly dispose of it. And so we won’t take it on.’ Having properly examined it like this, the resident monks should take it on. The newly-arrived monks should say this to the resident monks, ‘We’ll tell you how this legal issue came about. If you’re able to dispose of it properly by such and such means—according to the Teaching, the Monastic Law, and the Teacher’s instruction— then we’ll hand it over to you. If you’re unable to properly dispose of it by such and such means, then we won’t hand it over to you. We’ll take responsibility for it ourselves.’ Having properly examined it like this, the newly-arrived monks should hand it over to the resident monks.

I have the means.” King Seniya Bimbisāra of Magadha heard that Anāthapiṇḍika had invited the Sangha headed by the Buddha for a meal on the following day. He said to Anāthapiṇḍika, “You’ve invited the Sangha headed by the Buddha, yet you’ve just arrived here. I’ll pay for it.” “There’s no need, sir. I have the means.” The following morning, in that wealthy merchant’s house, Anāthapiṇḍika had various kinds of fine foods prepared. He then had the Buddha informed

Communal recitation of the Teaching and the Monastic Law, Staying in the best of caves. He asked Upāli about the Monastic Law, And the wise Ānanda about the discourses; Communal recitation of the three Collections, Was done by the disciples of the Victor. The various minor rules, Were continued as laid down; He did not ask, having stepped on, Had pay respect, and did not ask.

Monks pursuing schism “It may happen that a monk who has entered the rains residence sees a number of monks who are pursuing schism in the Sangha. ‘The Buddha has said that schism in the Sangha is a serious matter. I don’t want the Sangha to be divided in my presence,’ he should leave. There’s no offense for breaking the rains residence. It may happen that a monk who has entered the rains residence hears that a number of monks in such-and-such a monastery are pursuing schism in the Sangha. ‘The Buddha has said that schism in the Sangha is a serious matter. I don’t want the Sangha to be divided in my presence,’ he should leave. There’s no offense for breaking the rains residence.

adding, “How should we proceed with this?” “This being the case, you should resolve this matter by unifying the Sangha. And it should be done like this. Everyone should gather in one place, including those who are sick. No-one should give their consent. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. This monk has recognized that he had committed an offense and was ejected. He’s now been readmitted. Because of this, the basis for the arguments and disputes in the Sangha, for the schism, fracture, and separation in the Sangha, has been removed. If the Sangha is ready, let’s resolve this matter by unifying the Sangha. This is the motion.

Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one unconcealed offense of intentional emission of semen. He asked the Sangha to give him the trial period of six days for that offense, He’s now completed that trial period and is asking the Sangha for rehabilitation. The Sangha rehabilitates him. Any monk who approves of rehabilitating him should remain silent. Any monk who doesn’t approve should speak up. For the third time, I speak on this matter. Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one unconcealed offense of intentional emission of semen.

that the meal was ready. The Buddha robed up, took his bowl and robe, and went to that merchant’s house where he sat down on the prepared seat together with the Sangha of monks. Anāthapiṇḍika then personally served the various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal and had washed his hands and bowl, Anāthapiṇḍika sat down to one side “Sir, please spend the rainy-season residence at Sāvatthī together with the Sangha of monks.” “Buddhas delight in solitude, householder.” “I understand, sir, I understand!” Then, after instructing, inspiring, and gladdening him with a teaching, the Buddha got up from his seat and left. After finishing his business in Rājagaha, Anāthapiṇḍika set out for Sāvatthī. Now at that time Anāthapiṇḍika had many friends and acquaintances who took his advice. On his way to Sāvatthī he told people

The going forth of women, Wrong conduct for me out of faith; Purāṇa, and the supreme penalty, Harem with Udena. So many, and worn out, Bedspreads, mattress; Floor covers, doormats, Dustcloth, mixed with mud. He got one thousand robes, With the first, the one called Ānanda;

An attendant who has five qualities is unsuited to nurse the sick: they’re incapable of preparing medicine; not knowing what’s beneficial and what’s harmful, they bring what’s harmful and remove what’s beneficial; they nurse the sick for the sake of worldly gain, not with a mind of good will; they’re disgusted at having to clean up feces, urine, spit, or vomit; they’re incapable of instructing, inspiring, and gladdening the sick person with a teaching from time to time. An attendant who has five qualities is suited to nurse the sick: they’re capable of preparing medicine; knowing what’s beneficial and what’s harmful, they remove what’s harmful and bring what’s beneficial; they nurse the sick with a mind of good will, not for the sake of worldly gain; they’re not disgusted at having to clean up feces, urine, spit, or vomit; they’re capable of instructing, inspiring, and gladdening the sick person with a teaching from time to time.” 24. Discussion of inheritance On one occasion two monks were traveling through the Kosalan country, when they arrived at a monastery with a sick monk. “The Buddha has praised nursing the sick, so let’s nurse this monk.”

Please, venerables, I ask the Sangha to listen. This monk has recognized that he had committed an offense and was ejected. He’s now been readmitted. Because of this, the basis for the arguments and disputes in the Sangha, for the schism, fracture, and separation in the Sangha, has been removed. The Sangha resolves this matter by unifying the Sangha. Any monk who approves of resolving this matter by unifying Sangha should remain silent. Any monk who doesn’t approve should speak up. The Sangha has resolved this matter by unifying the Sangha. The schism in the Sangha has come to an end. The fracture in the Sangha has come to an end. The separation in the Sangha has come to an end. The Sangha approves and is therefore silent. I’ll remember it thus.’ The observance-day ceremony, the recitation of the Monastic Code, should be done straightaway.” 9. Upāli’s questions about unity in the Sangha Soon afterwards Venerable Upāli went to the Buddha, bowed, sat down,