AIブッダ 禅 経典データベース

There were no shoulder straps. “I allow a shoulder strap and a string for fastening.” At that time there were monks who hung their bowls from wall pegs. The bowls fell down and broke. “You shouldn’t hang up your almsbowl. If you do, you commit an offense of wrong conduct.” At that time there were monks who placed their bowls on beds. Sitting down absentmindedly, they crushed the bowls, breaking them. “You shouldn’t place your bowl on a bed. If you do, you commit an offense of wrong conduct.” At that time monks placed their bowls on benches. Sitting down absentmindedly, they crushed the bowls, breaking them.

To wipe off when thick, Rough, excreted clay. Sap, and picture, Low, and mound, getting up; They fell down, accessible to the public, A half wall, again three. A small one, and base of a wall, Rains through, scream, peg; Bamboo robe rack, and line, Porch, and with a screen.

One cancels the Monastic Code, having grounds, for an offense entailing expulsion, an offense entailing suspension, a serious offense, an offense entailing confession, an offense entailing acknowledgment, an offense of wrong conduct, or an offense of wrong speech. “What are the eight kinds of cancelings of the Monastic Code that are illegitimate? One cancels the Monastic Code, without grounds, for the failure in morality of one who hasn’t failed, the failure in morality of one who has failed, for the failure in conduct of one who hasn’t failed, for the failure in conduct of one who has failed, the failure in view of one who hasn’t failed, the failure in view of one who has failed, the failure in livelihood of one who hasn’t failed, or the failure in livelihood of one who has failed. What are the eight kinds of cancelings of the Monastic Code that are legitimate? One cancels the Monastic Code, having grounds, for the failure in morality of one who hasn’t failed, the failure in morality of one who has failed, the failure in conduct of one who hasn’t failed, the failure in conduct of one who has failed,

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 invitation ceremony. When they’ve just finished, and only some members of the gathering have left, an equal number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. There’s no offense for those who already have invited. On the invitation day, five 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 invitation ceremony.

yet a Sangha, several monks, or an individual monk accuses him, saying: ‘You’ve committed an offense. Do you recognize it? And you have a bad view that you need to give up.’ ‘I haven’t committed any offense that I should recognize, nor do I have any bad view that I should give up,’ yet the Sangha ejects him for not recognizing an offense or for not giving up a bad view, then the legal procedure is illegitimate. It may be that a monk doesn’t have any offense he needs to make amends for, nor any bad view he needs to give up, yet a Sangha, several monks, or an individual monk accuses him, saying: ‘You’ve committed an offense. Make amends for it.

“You shouldn’t place your bowl on a bench. If you do, you commit an offense of wrong conduct.” At that time there were monks who put their bowls in their laps. When they got up absentmindedly, the bowls fell down and broke. “You shouldn’t put your bowl in your lap. If you do, you commit an offense of wrong conduct.” At one time there were monks who put their bowls on a sunshade. A whirlwind lifted the sunshade, and the bowls fell down and broke. “You shouldn’t put your bowl on a sunshade. If you do, you commit an offense of wrong conduct.”

Rails, grass and dust, The method should be applied in the way below; Outside, it became warm, Shed, and below, vessel. Dwelling, and just a gatehouse, Yard, water-boiling shed; And about a monastery, again about a gatehouse, The same method should be applied below. Plaster, and Anāthapiṇḍika, Faith, went to Cool Grove;

the failure in view of one who hasn’t failed, the failure in view of one who has failed, the failure in livelihood of one who hasn’t failed, or the failure in livelihood of one who has failed. “What are the nine kinds of cancelings of the Monastic Code that are illegitimate? One cancels the Monastic Code, without grounds, for the failure in morality of one who hasn’t failed, the failure in morality of one who has failed, the failure in morality of one who both has and hasn’t failed, the failure in conduct of one who hasn’t failed, the failure in conduct of one who has failed, the failure in conduct of one who both has and hasn’t failed, the failure in view of one who hasn’t failed, the failure in view of one who has failed, or the failure in view of one who both has and hasn’t failed. What are the nine kinds of cancelings of the Monastic Code that are legitimate? One cancels the Monastic Code, having grounds, for the failure in morality of one who hasn’t failed, the failure in morality of one who has failed, the failure in morality of one who both has and hasn’t failed, the failure in conduct of one who hasn’t failed, the failure in conduct of one who has failed, the failure in conduct of one who both has and hasn’t failed, the failure in view of one who hasn’t failed, the failure in view of one who has failed, or the failure in view of one who both has and hasn’t failed.

On one occasion the monks from the group of six recited the Monastic Code separately, each to his own followers. “You shouldn’t recite the Monastic Code separately, each to your own followers. If you do, you commit an offense of wrong conduct. You should do the observance-day procedure in a complete assembly.” that the Buddha had laid down a rule that the observance-day procedure should be done in a complete assembly, the monks thought, “How far does a complete assembly extend? As far as one monastery or as far as the entire earth?” “A complete assembly extends as far as one monastery.” 3. Mahākappina At that time Venerable Mahākappina was staying at Rājagaha in the deer park at Maddakucchi.

When they’ve just finished, and only some members of the gathering have left, a smaller number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. There’s no offense for those who already have invited. On the invitation day, five 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 invitation ceremony. When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive. In such a case, those monks should do the invitation ceremony once more. There’s no offense for those who already have invited.

And you have a bad view that you need to give up.’ ‘I haven’t committed any offense that I should make amends for, nor do I have any bad view that I should give up,’ yet the Sangha ejects him for not making amends for an offense or for not giving up a bad view, then the legal procedure is illegitimate. It may be that a monk doesn’t have any offense he needs to recognize, nor any offense he needs to make amends for, nor any bad view he needs to give up, yet a Sangha, several monks, or an individual monk accuses him, saying: ‘You’ve committed an offense. Do you recognize it? Make amends for it. And you have a bad view that you need to give up.’

“Venerables, please accept a meal for newly-arrived monks from me tomorrow.” They accepted by remaining silent. When he knew that they had accepted, Citta got up from his seat, bowed down, circumambulated them with his right side toward them, and went to Sudhamma. He bowed to him “Venerable, please accept tomorrow’s meal from me together with the senior monks.” Sudhamma thought, “Previously when Citta wanted to invite the Sangha, a group of monks, or an individual monk, he wouldn’t do so without getting my permission. But now he has. He’s been corrupted, this Citta. He’s uninterested and has no affection for me.” He said to Citta, “There’s no need. I won’t accept.” Citta asked him a second

and thought, “Let me ask the Sangha for probation for an additional month for those two offenses.” I now ask the Sangha for probation for an additional month for those two offenses.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk so-and-so 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 one month for those offenses.” While on probation, he was overcome with guilt.

At that time there were monks who opened doors with a bowl in their hand. The doors swung back and the bowls broke. “You shouldn’t open a door with an almsbowl in your hand. If you do, you commit an offense of wrong conduct.” At that time there were monks who walked for alms with gourds as bowls. People complained and criticized them, “They’re just like the monastics of other religions.” “You shouldn’t walk for alms with a gourd as a bowl. If you do, you commit an offense of wrong conduct.” At that time there were monks who walked for alms with waterpots as bowls.

“What are the ten kinds of cancelings of the Monastic Code that are illegitimate? There’s no-one seated in that gathering who has committed an offense entailing expulsion; there’s no unfinished discussion about anyone committing an offense entailing expulsion; there’s no-one seated in that gathering who has renounced the training; there’s no unfinished discussion about anyone renouncing the training; the person has gone to a legitimate legal procedure of a complete assembly; the person doesn’t reopen a legitimate legal procedure of a complete assembly; there’s no unfinished discussion about the reopening of the legitimate legal procedure of a complete assembly; there’s no-one seen, heard, or suspected of failure in morality; there’s no-one seen, heard, or suspected of failure in conduct; there’s no-one seen, heard, or suspected of failure in view. What are the ten kinds of cancelings of the Monastic Code that are legitimate? There’s someone seated in that gathering who has committed an offense entailing expulsion; there’s an unfinished discussion about someone committing an offense entailing expulsion; there’s someone seated in that gathering who has renounced the training; there’s an unfinished discussion about someone renouncing the training; the person hasn’t gone to a legitimate legal procedure of a complete assembly; the person reopens a legitimate legal procedure of a complete assembly; there’s an unfinished discussion about the reopening of the legitimate legal procedure of a complete assembly; there’s someone seen, heard, or suspected of failure in morality; there’s someone seen, heard, or suspected of failure in conduct; there’s someone seen, heard, or suspected of failure in view.”

The Buddha said to Uruvelā Kassapa, “May the fires be lit, Kassapa.” “Yes, may they,” he replied. And five hundred fires were lit all at once. Uruvelā Kassapa thought, “The Great Ascetic is powerful and mighty, in that he can light fires just like that. But he’s not a perfected one like me.” When those ascetics had tended the sacred fires, they were unable to extinguish them. “This must be because of the supernormal powers of the Great Ascetic.” The Buddha said to Uruvelā Kassapa, “May the fires be extinguished, Kassapa.”

On one occasion, while reflecting in private, he thought, “Should I go to the observance-day ceremony? Should I go to the legal procedures of the Sangha? Regardless, I’ve reached the highest purity.” The Buddha read his mind. Then, just as a strong man might bend or stretch his arm, the Buddha disappeared from the Vulture Peak and reappeared in front of Mahākappina, where he sat down on the prepared seat. Mahākappina bowed and sat down, and the Buddha said to him: “Isn’t it the case, Kappina, that you were wondering whether or not you should go to the observance day and the legal procedures of the Sangha?” “Yes, venerable sir.”

On the invitation day, five 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 invitation ceremony. When they’ve just finished, and the entire gathering has left, an equal number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. There’s no offense for those who already have invited. On the invitation day, five 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.

‘I haven’t committed any offense that I should recognize, nor any I should make amends for, nor do I have any bad view that I should give up,’ yet the Sangha ejects him for not recognizing an offense, for not making amends for an offense, or for not giving up a bad view, then the legal procedure is illegitimate.” A monk who recognises his offense, etc. “It may be that a monk has an offense he needs to recognize, and a Sangha, several monks, or an individual monk accuses him, saying: ‘You’ve committed an offense. Do you recognize it?’ yet the Sangha ejects him for not recognizing an offense,

and a third time, but got the same reply. “What difference does it make to me whether Sudhamma accepts or not?” He then bowed, circumambulated Sudhamma with his right side toward him, and left. The following morning Citta prepared various kinds of fine foods for the senior monks. Sudhamma thought, “Why don’t I go and see what Citta has prepared for the senior monks?” He then robed up, took his bowl and robe, and went to Citta’s house where he sat down on the prepared seat. Citta approached Sudhamma, bowed, and sat down. And Sudhamma said to him, “You have prepared many kinds of food. But there’s one that’s missing: sesame cookies.”