AIブッダ 禅 経典データベース

Please lift me up out of compassion.’ A competent and capable nun should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. So-and-so is seeking the full ordination with venerable so-and-so. If the Sangha is ready, I will ask so-and-so about the obstacles. Listen, so-and-so. Now is the time for you to tell the truth. I will ask you about various matters. If something is true, you should say, “Yes,” and if it’s not, you should say, “No.” So: Do you lack genitals? Are your genitals incomplete? Do you not menstruate? Do you menstruate continuously? Do you always wear a menstruation pad? Are you incontinent? Do you have genital prolapse? Do you lack sexual organs? Are you manlike? Do you have fistula? Are you a hermaphrodite? Do you have any of these diseases: leprosy, abscesses, mild leprosy, tuberculosis, or epilepsy? Are you human? Are you a woman? Are you free from slavery? Are you free from debt? Are you employed by the king? Do you have permission from your parents and husband? Are you twenty years old? Do you have a full set of bowl and robes? What’s your name? What’s the name of your mentor?’

The Sangha gives the full ordination to so-and-so with so-and-so as her mentor. Any nun who approves of giving the full ordination to so-and-so with so-and-so as her mentor should remain silent. Any nun who doesn’t approve should speak up. The Sangha has given the full ordination to so-and-so with so-and-so as her mentor. The Sangha approves and is therefore silent. I’ll remember it thus.’ Straightaway she should be taken to the Sangha of monks. She should arrange her upper robe over one shoulder, pay respect at the feet of the monks, squat on her heels, and raise her joined palms. She should then ask for the full ordination: ‘Venerables, I’m seeking the full ordination with venerable so-and-so. I’m free from obstacles and have been fully ordained on one side in the Sangha of nuns. I ask the Sangha for the full ordination. Please lift me up out of compassion.

Venerables, I’m seeking the full ordination with venerable so-and-so. I’m free from obstacles and have been fully ordained on one side in the Sangha of nuns. For the second time, I ask the Sangha for the full ordination. Please lift me up out of compassion. Venerables, I’m seeking the full ordination with venerable so-and-so. I’m free from obstacles and have been fully ordained on one side in the Sangha of nuns. For the third time, I ask the Sangha for the full ordination. Please lift me up out of compassion.’ A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen.

what you’ve seen, heard, or suspect. Please correct the Sangha of nuns, venerables, out of compassion. If the Sangha of nuns sees a fault, it will make amends. For the second time, the Sangha of nuns invites the Sangha of monks to correct it concerning what you’ve seen, heard, or suspect. Please correct the Sangha of nuns, venerables, out of compassion. If the Sangha of nuns sees a fault, it will make amends. For the third time, the Sangha of nuns invites the Sangha of monks to correct it concerning what you’ve seen, heard, or suspect. Please correct the Sangha of nuns, venerables, out of compassion. If the Sangha of nuns sees a fault, it will make amends.’” Mutual authority between monks and nuns At that time the nuns canceled the monks’ observance-day ceremony and their invitation ceremony; they directed them, gave them instructions, got permission from them to correct them, accused them of offenses, and reminded them of offenses. They told the Buddha. “A nun shouldn’t cancel the observance-day ceremony of a monk.

“You shouldn’t give the full ordination with an ignorant and incompetent nun as messenger. If you do, you commit an offense of wrong conduct. You should give the full ordination with a capable and competent nun as messenger. That messenger nun should go to the Sangha, arrange her upper robe over one shoulder, bow down at the feet of the monks, squat on her heels, raise her joined palms, and say: ‘Venerables, so-and-so is seeking the full ordination with venerable so-and-so. She is free from obstacles and has been fully ordained on one side in the Sangha of nuns. She hasn’t come because of an obstruction. She asks the Sangha for the full ordination. Please lift her up out of compassion. Venerables, so-and-so is seeking the full ordination with venerable so-and-so.

She is free from obstacles and has been fully ordained on one side in the Sangha of nuns. She hasn’t come because of an obstruction. For the second time, she asks the Sangha for the full ordination. Please lift her up out of compassion. Venerables, so-and-so is seeking the full ordination with venerable so-and-so. She is free from obstacles and has been fully ordained on one side in the Sangha of nuns. She hasn’t come because of an obstruction. For the third time, she asks the Sangha for the full ordination. Please lift her up out of compassion.’ A competent and capable monk should inform the Sangha:

The Compassionate One allowed. The details of the topics, If the same as the preceding, Is also found in brief in the summary verses, For the purpose of guiding those who have understood it. Thus there are one hundred and ten topics In the chapter on minor topics in the Monastic Law. Indeed, the true Teaching will be long lived, And good people will be supported. A well-trained expert in the Monastic Law,

and were unable to resolve that legal issue. A certain monk went to the Buddha, bowed, and told him what was happening, adding, “Sir, please go to those monks out of compassion.” The Buddha consented by remaining silent. He then went to those monks, sat down on the prepared seat, and said, “Enough, monks, don’t quarrel and dispute.” A certain monk who spoke contrary to the Teaching replied, you’re the Lord of the Teaching. Be at ease and enjoy the happiness of meditation. We’ll face the consequences of this quarrelling and disputing.” The Buddha repeated his appeal to those monks,

Please confess that wrong conduct.” “I did this so that it wouldn’t get too late for them. I can’t see that I’ve committed any wrong conduct, but I’ll confess it out of faith in the venerables.” “You have also committed an act of wrong conduct in that you didn’t ask the Buddha, even when he gave you a broad hint, to live on for an eon—for the benefit and happiness of humanity, out of compassion for the world, for the good, benefit, and happiness of gods and humans. Please confess that wrong conduct.” “I didn’t ask because my mind was possessed by the Lord of Death. I can’t see that I’ve committed any wrong conduct, but I’ll confess it out of faith in the venerables.” “You have also committed an act of wrong conduct in that you made an effort for women to be given the going forth on the spiritual path proclaimed by the Buddha. Please confess that wrong conduct.”

Just then an unseasonal storm was approaching, bringing seven days of rain, cold winds, and clouds. Mucalinda, the dragon king, came out from his abode. He encircled the body of the Buddha with seven coils and spread his large hood over his head, thinking, “May the Buddha not be hot or cold, nor be bothered by horseflies or mosquitoes, by the wind or the burning sun, or by creeping animals or insects.” After seven days, when he knew the sky was clear, Mucalinda unraveled his coils from the Buddha’s body and transformed himself into a young brahmin. He then stood in front of the Buddha, raising his joined palms in veneration. Seeing the significance of this, the Buddha uttered a heartfelt exclamation: “Seclusion is bliss for the contented Who sees the Teaching that they have learned. Kindness to the world is happiness, For one who’s harmless to living beings. Dispassion for the world is happiness,