AIブッダ 禅 経典データベース

A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk so-and-so has committed a number of offenses entailing suspension: one concealed for one day … ten for ten days. He’s asking the Sangha for simultaneous probation according to the longest duration, that is, for all the offenses that were concealed the longest. If the Sangha is ready, it should give him that simultaneous probation. This is the motion. Please, venerables, I ask the Sangha to listen. The monk so-and-so has committed a number of offenses entailing suspension: one concealed for one day …

All beings, all creatures, All living beings everywhere, May they all have good fortune, May none meet with anything bad. The Buddha is unlimited, The Teaching is unlimited, The Sangha is unlimited. But creeping animals are limited: Snakes, scorpions, centipedes, Spiders, lizards, and mice.

He should approach a single monk, arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say: ‘I’ve committed such-and-such an offense. I confess it.’ The other should say, ‘Do you recognize the offense?’ — ‘Yes, I recognize it.’ — ‘You should restrain yourself in the future.’ On the invitation day, a monk may be unsure if he’s committed an offense. He should approach a single monk, arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say: ‘I’m unsure if I’ve committed such-and-such an offense. I’ll make amends for it when I’m sure.’ They can then do the invitation ceremony.

with a matricide as the twentieth member, with a patricide as the twentieth member, with a murderer of a perfected one as the twentieth member, with one who’s raped a nun as the twentieth member, with one who’s caused a schism in the Sangha as the twentieth member, with one who’s caused the Buddha to bleed as the twentieth member, with a hermaphrodite as the twentieth member, with one belonging to a different Buddhist sect as the twentieth member, with one who’s outside the monastery zone as the twentieth member, with one floating in the air by supernormal power as the twentieth member,

“When a legal procedure of banishment has three qualities, it’s legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done in the presence of the accused, it’s done with the questioning of the accused, it’s done with the admission of the accused. When a procedure of banishment has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense, it’s done against one who’s committed an offense that’s clearable by confession, it’s done against one who hasn’t confessed their offense. When a procedure of banishment has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after having accused the person of their offense, it’s done after having reminded the person of their offense, it’s done after having charged the person with their offense. “When a procedure of banishment has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done in the presence of the accused, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of banishment has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done with the questioning of the accused, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of banishment has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done with the admission of the accused, it’s done legitimately, it’s done by a unanimous assembly. “When a procedure of banishment has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of banishment has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense that’s clearable by confession, it’s done legitimately, it’s done by a unanimous assembly.

ten for ten days. He’s asking the Sangha for simultaneous probation according to the longest duration, that is, for all the offenses that were concealed the longest. The Sangha gives him that simultaneous probation. Any monk who approves of giving him that simultaneous probation should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. … The Sangha has given monk so-and-so simultaneous probation according to the longest duration, that is, for all the offenses that were concealed the longest. The Sangha approves and is therefore silent. I’ll remember it thus.’” Probation for two months

If the Sangha is ready, it should appoint monk so-and-so as designator of meals. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha appoints monk so-and-so as designator of meals. Any monk who approves of appointing monk so-and-so as designator of meals should remain silent. Any monk who doesn’t approve should speak up. The Sangha has appointed monk so-and-so as designator of meals. The Sangha approves and is therefore silent. I’ll remember it thus.’” The monks who were designator of meals thought, “How should we designate the meals?”

You don’t belong with the community of monks.” But he did not reply. Mahāmoggallāna said the same thing a second and a third time, still not getting a reply. Mahāmoggallāna then grabbed him by the arms, took him outside the gatehouse, and fastened the bolt and the latch. He then went to the Buddha and said, “Sir, I’ve taken that person outside; the gathering is pure. Please recite the Monastic Code to the monks.” “It’s amazing, Moggallāna, how that fool waited until he was grabbed by the arms.”

And blind, mute, and deaf, And formal support for the shameless. And should live, so traveling, By one who is asked, notice; Please come, they argued, With one preceptor, Kassapa. And ordained people were seen Oppressed by sicknesses; The uninstructed were embarrassed, Instructing just there.

or with one who’s subject to the legal procedure as the twentieth member, it’s invalid and not to be done.” Procedures requiring a group of twenty is finished. 5. Discussion of the one on probation, etc. “If a group with one on probation as the fourth member gives probation, sends back to the beginning, or gives the trial period, or a group with one on probation as the twentieth member rehabilitates, it’s invalid and not to be done. If a group with one deserving to be sent back to the beginning as the fourth member gives probation, sends back to the beginning, or gives the trial period, or a group with one deserving to be sent back to the beginning as the twentieth member rehabilitates, it’s invalid and not to be done. If a group with one deserving the trial period as the fourth member gives probation, sends back to the beginning, or gives the trial period, or a group with one deserving a trial period as the twentieth member rehabilitates, it’s invalid and not to be done.

“Why don’t I have a bowl carved from this block of sandal? I’d use the chips myself, but give the bowl away as a gift.” He then had a bowl carved, put it in a carrying net, hung it at the end of a succession of vertical bamboo poles, and announced, “I’ll give this bowl to any perfected monastic or brahmin who brings it down by supernormal power.” Pūraṇa Kassapa went to that merchant and said, “I’m perfected and have supernormal powers. Give me the bowl.” “If you’re perfected and have supernormal powers, then bring it down and it’s yours.” The same thing happened with Makkhali Gosāla, Ajita Kesakambala, Pakudha Kaccāyana,

And so in the Sangha, then the ignorant, And not appointed, together; Please lift up, full ordination, Support, by himself, three.” In this chapter there are one hundred and seventy-two topics. The great chapter is finished.

‘I’ve committed such-and-such an offense. Once this ceremony is finished, I’ll make amends for it.’ They can then continue the invitation ceremony. This is not an obstacle to doing the invitation ceremony. A monk may become unsure if he has committed an offense during the invitation ceremony. He should say to a monk sitting next to him, ‘I’m unsure if I’ve committed such-and-such an offense. I’ll make amends for it when I’m sure.’ They can then continue the invitation ceremony. This is not an obstacle to doing the invitation ceremony.” 8. The process for making amends for a shared offense At one time on the invitation day, the whole Sangha in a certain monastery had committed the same offense.

Keṇiya then personally served that large quantity of drinks to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, Keṇiya sat down to one side. The Buddha instructed, inspired, and gladdened him with a teaching, and Keṇiya said, “Good Gotama, please accept tomorrow’s meal from me together with the Sangha of monks.” “The Sangha is large, Keṇiya. There are twelve hundred and fifty monks. And you have faith in the brahmins.” Keṇiya acknowledged what the Buddha had said, but repeated his invitation a second time. The Buddha replied as before, and Keṇiya repeated his invitation a third time. The Buddha then consented by remaining silent.

If a group with one undertaking the trial period as the fourth member gives probation, sends back to the beginning, or gives the trial period, or a group with one undertaking a trial period as the twentieth member rehabilitates, it’s invalid and not to be done. If a group with one deserving rehabilitation as the fourth member gives probation, sends back to the beginning, or gives the trial period, or a group with one deserving rehabilitation as the twentieth member rehabilitates, it’s invalid and not to be done. In the midst of the Sangha, the objections of some are valid, not the objections of others. Whose objections are invalid in the midst of the Sangha? In the midst of the Sangha, the objection of a nun is invalid. In the midst of the Sangha, the objection of a trainee nun, of a novice monk, of a novice nun,

When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of banishing him: he has failed in the higher morality; he has failed in conduct; he has failed in view. When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of banishing him: he disparages the Buddha; he disparages the Teaching; he disparages the Sangha. When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of banishing him: his bodily conduct is frivolous; his verbal conduct is frivolous; his bodily and verbal conduct are frivolous. When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of banishing him: he’s improperly behaved by body; he’s improperly behaved by speech; he’s improperly behaved by body and speech. When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of banishing him: his bodily conduct is harmful; his verbal conduct is harmful; his bodily and verbal conduct are harmful.

And it should be given like this. That monk should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say: ‘Venerables, I had committed two offenses entailing suspension, both concealed for two months. “I’ve committed two offenses entailing suspension, both concealed for two months. Let me ask the Sangha for probation for two months for one of those offenses.” While on probation, I was overcome with guilt. I considered what I had done and thought, “Let me ask the Sangha for probation for two months for the other offense too.” And so I ask the Sangha for probation for two months for the other offense, concealed for two months.’ And he should ask a second

Sañcaya Belaṭṭhaputta, and the Jain ascetic from Ñātika. Soon afterwards, after robing up in the morning, Venerable Mahāmoggallāna and Venerable Piṇḍola Bhāradvāja took their bowls and robes and entered Rājagaha for alms. Piṇḍola Bhāradvāja said to Mahāmoggallāna, “Venerable, you’re perfected and have supernormal powers. If you go and bring down that bowl, it’s yours.” “Venerable, you too are perfected and have supernormal powers. If you bring it down, it’s yours.”

Blue, red, and magenta, Yellow, and the color of crystal: Flames of various colors remained In the body of Aṅgīrasa. Putting the dragon in his bowl, He showed it to the brahmin: “Here is your dragon, Kassapa, His fire overpowered by fire.” Because of this wonder of supernormal power, Uruvelā Kassapa gained confidence in the Buddha and said to him, “Great Ascetic, please stay right here. I’ll supply you with food.”

Theravāda Collection on Monastic Law The Great Division The chapter on the observance day 1. The instruction to gather together At one time the Buddha was staying on the Vulture Peak at Rājagaha. At that time, on the fourteenth, fifteenth, and eighth day of the lunar half-month, the wanderers of other religions gathered and gave teachings. People went to listen to those teachings, and they acquired affection for and confidence in those wanderers. And the wanderers gained supporters. Then, when King Seniya Bimbisāra of Magadha was reflecting in private, he considered this