AIブッダ 禅 経典データベース

On a later occasion, a monk misbehaved immediately after his full ordination. The monks told him, “Don’t do that. It’s not allowable.” “But I didn’t ask you to ordain me. Why did you ordain me without being asked?” They told the Buddha. “You shouldn’t give the full ordination to someone who hasn’t asked. If you do, you commit an offense of wrong conduct. I allow you to give the full ordination to someone who has asked. And this is how they should ask.

The Sangha approves and is therefore silent. I’ll remember it thus.’” At that time there was a monk who was a regurgitator. After regurgitating, he would swallow. The monks complained and criticized him, “This monk is eating at the wrong time.” They told the Buddha. “This monk has only recently passed away as a cow. I allow a regurgitator to regurgitate. But you shouldn’t take it out of the mouth and then swallow it. If you do, you should be dealt with according to the rule.”

their loins tapped with a cow’s jaw bone, their palms tapped, the backs of their hands tapped, the soles of their feet tapped, the tops of their feet tapped, their thighs tapped, their faces tapped, and their gums tapped with a cow’s jaw bone. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” They told the Buddha. “A nun shouldn’t have her loins rubbed with bones, her loins tapped with a cow’s jaw bone, her palms tapped, the back of her hands tapped, the soles of her feet tapped, the top of her feet tapped, her thighs tapped, her face tapped, or her gums tapped with a cow’s jaw bone. If she does, she commits an offense of wrong conduct.” The nuns from the group of six used facial ointments, applied facial creams, powdered their face, applied rouge to their face, wore cosmetics on their body, wore cosmetics on their face, and wore cosmetics on their body and face. People complained and criticized them,

Soon afterwards a certain association was offering a meal to the Sangha. Lots of rice fell on the floor in the dining hall. People complained and criticized them, “When they’re given rice, how can the Sakyan monastics not receive it with care? Each lump of rice is the result of hard work.” The monks heard the complaints of those people. They told the Buddha. “I allow you to pick up and eat what falls down while being given. It has been relinquished by the donors.” Personal grooming On one occasion a certain monk with long nails was walking for alms.

“They’re just like householders who indulge in worldly pleasures!” They told the Buddha. “A nun shouldn’t use facial ointments, apply facial creams, powder her face, apply rouge to her face, wear cosmetics on her body, wear cosmetics on her face, or wear cosmetics on her body and face. If she does, she commits an offense of wrong conduct.” The nuns from the group of six made up their eyes, applied facial marks, stared out the windows, exposed themselves to view, organized dancing, appointed sex workers, set up bars, set up slaughterhouses, set up shops, made loans, engaged in trade, were attended on by slaves, were attended on by servants, were attended on by animals, traded in raw and cooked greens, and wore felt. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!”

A woman who saw him said to him, “Come, venerable, and have sex.” “It’s not allowable.” “If you don’t, I’ll scratch my limbs with my nails and make a scene, saying that you abused me.” “That’s your business, sister.” Yet that woman did as she had threatened. People rushed up and took hold of that monk. But when they saw the skin and blood on that woman’s nails, she had done it herself,

On the observance day soon afterwards, Devadatta got up from his seat and distributed ballots, saying, “We have gone to the ascetic Gotama and asked for five things: ‘In many ways, sir, you praise fewness of wishes, contentment, self-effacement, ascetic practices, being inspiring, the reduction in things, and being energetic. And there are five things that lead to just that: It would be good, sir, if the monks stayed in the wilderness for life, and whoever stayed near inhabited areas would commit an offense; if they were alms-collectors for life, and whoever accepted an invitation would commit an offense; if they were rag-robe wearers for life, and whoever accepted robe-cloth from a householder would commit an offense; if they dwelt at the foot of a tree for life, and whoever took shelter would commit an offense; if they didn’t eat fish or meat for life, and whoever did would commit an offense.’

They told the Buddha. “A nun shouldn’t make up her eyes, apply facial marks, stare out a window, expose herself to view, organize dancing, appoint a sex worker, set up a bar, set up a slaughterhouse, set up a shop, make a loan, engage in trade, be attended on by a slave, be attended on by a servant, be attended on by animals, trade in raw and cooked greens, or wear felt. If she does, she commits an offense of wrong conduct.” The nuns from the group of six wore entirely blue robes, entirely yellow robes, entirely red robes, entirely magenta robes, entirely black robes, entirely orange robes, entirely beige robes, robes with borders made from a single piece of cloth, robes with long borders, robes with floral borders, robes with borders decorated with fruit designs, close-fitting jackets, and Lodh-tree robes. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” They told the Buddha. “A nun shouldn’t wear entirely blue robes, entirely yellow robes, entirely red robes, entirely magenta robes, entirely black robes, entirely orange robes, entirely beige robes, robes with borders made from a single piece of cloth, robes with long borders, robes with floral borders, robes with borders decorated with fruit designs, close-fitting jackets,

Not marked, apart from those three. Apart from five or more, With cut sections with panels; Not apart from an individual, correctly, He appreciates outside the monastery zone. The robe-making ceremony is not performed, Thus it was taught by the Buddha; Brand new, nearly new, old, Rag, and from a shop. Without indication, without hint,

“I allow nail clippers.” They cut their nails so short that they bled. Their fingers hurt. “You should cut your nails so that they’re even with the tip of the flesh.” At this time the monks from the group of six polished their finger and toe nails. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t polish your finger and toe nails. If you do, you commit an offense of wrong conduct. But I allow you to remove dirt.”

At that time there were monks who had long hair. They told the Buddha. “Are you able to shave each other’s heads?” The Buddha then gave a teaching and addressed the monks: “I allow a razor, a whetstone, a razor case, felt, and all barber equipment.” At this time the monks from the group of six trimmed their beards, grew their beards long, grew sideburns, grew circle beards,

There are these additional allowances: a dwelling, a stilt house, and a cave. One gone forth is supported by medicine of fermented urine. You should persevere with this for life. There are these additional allowances: ghee, butter, oil, honey, and syrup.” The fifth section for recitation on the proper conduct toward the preceptor is finished. 18. Discussion of the proper conduct toward a teacher Soon afterwards a young brahmin went to the monks and asked for the going forth. The monks told him about the four supports. “Venerables, if you had told me about this after my going forth, I would have been fine.

sculpted their chest hair, grew mustaches, and removed the hair from their private parts. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t trim your beards, grow your beard long, grow sideburns, grow circle beards, sculpt your chest hair,

“The Sangha of monks is without dullness and drowsiness. Give a teaching, Sāriputta. My back is aching. I need to stretch it.” Devadatta then folded his upper robe in four and lay down on his right side. Because he was tired, absentminded, and heedless, he fell asleep immediately. Venerable Sāriputta then used the wonder of mind reading to instruct those monks, and Venerable Mahāmoggallāna used the wonder of supernormal powers to the same effect. While they were being instructed like this, they experienced the stainless vision of the Truth: “Anything that has a beginning has an end.” And Sāriputta addressed them: “We’re going to the Buddha.

not to eat without giving the first almsfood he had received to another monk or nun. He saw that nun and said, “Sister, please accept some almsfood.” “There’s no need, venerable.” He repeated his request a second and a third time, but received the same reply. He then told her about and again requested her to accept some almsfood. Being pressured by that monk, the nun brought out her bowl and showed it to him, saying,

But now I won’t go forth, for these supports are disgusting and repulsive to me.” They told the Buddha. “You shouldn’t point out the supports beforehand. If you do, you commit an offense of wrong conduct. You should point out the supports immediately after the full ordination.” At that time, monks in groups of two and three gave the full ordination. They told the Buddha. “You shouldn’t give the full ordination in groups of less than ten. If you do, you commit an offense of wrong conduct.

that there were other resident monks who had not arrived. Perceiving that they were acting according to the Teaching and the Monastic Law, perceiving that the assembly was complete although it was not, they did the observance-day ceremony and recited the Monastic Code. While they were doing it, a greater number of resident monks arrived. They told the Buddha. “On the observance day, four or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the observance-day ceremony and recite the Monastic Code. While they’re doing it, a greater number of resident monks arrive. In such a case, those monks should recite the Monastic Code once more.

Soon afterwards as the Buddha and a number of monks were walking about the dwellings, they came to Soṇa’s walking path. The Buddha looked at it and asked the monks, “Whose walking path is this? It’s covered in blood, like a slaughterhouse.” They told him what had happened. The Buddha then went up to Soṇa’s dwelling and sat down on the prepared seat. Soṇa bowed and sat down, and the Buddha said to him, “Soṇa, while reflecting in private, didn’t you think, ‘I’m one of the Buddha’s energetic disciples, yet my mind isn’t freed from the corruptions through letting go.

“When a procedure of ejection for not giving up a bad view has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after accusing the person of their offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of ejection for not giving up a bad view has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after reminding the person of their offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of ejection for not giving up a bad view has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after charging the person with their offense, it’s done legitimately, it’s done by a unanimous assembly.” The group of twelve on legitimate legal procedures of ejection for not giving up a bad view is finished. The group of six on wishing “When a monk has three qualities, the Sangha may, if it wishes, do a legal procedure of ejecting him for not giving up a bad view: he’s quarrelsome, argumentative, and a creator of legal issues in the Sangha; he’s ignorant and incompetent, often committing offenses, and lacking in boundaries; he’s constantly and improperly socializing with householders. When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of ejecting him for not giving up a bad view:

grow mustaches, or remove the hair from your private parts. If you do, you commit an offense of wrong conduct.” A certain monk had a sore on his private parts, and the medicine did not stick. “I allow you to remove hair from the private parts if you have a disease.” At that time the monks from the group of six cut their hair with scissors. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t cut your hair with scissors.