AIブッダ 禅 経典データベース

and the teacher expects them to do so. Another kind of teacher is impure in livelihood, while claiming it is pure. His disciples know about this, but think, ‘It would be unpleasant for him if we inform the householders. And it’s because of him that we’re honored with gifts of robe-cloth, almsfood, dwellings, and medicinal supplies. How, then, can we inform them? He’ll be known through his own actions.’ The disciples conceal the impure livelihood of such a teacher, and the teacher expects them to do so. Still another kind of teacher gives impure teachings, while claiming they are pure. His disciples know about this,

but think, ‘It would be unpleasant for him if we inform the householders. And it’s because of him that we’re honored with gifts of robe-cloth, almsfood, dwellings, and medicinal supplies. How, then, can we inform them? He’ll be known through his own actions.’ The disciples conceal the impure teachings of such a teacher, and the teacher expects them to do so. Still another kind of teacher gives impure explanations, while claiming they are pure. His disciples know about this, but think, ‘It would be unpleasant for him if we inform the householders. And it’s because of him that we’re honored with gifts of robe-cloth, almsfood, dwellings, and medicinal supplies. How, then, can we inform them? He’ll be known through his own actions.’

The disciples conceal the impure explanations of such a teacher, and the teacher expects them to do so. Still another kind of teacher has impure knowledge and vision, while claiming they are pure. His disciples know about this, but think, ‘It would be unpleasant for him if we inform the householders. And it’s because of him that we’re honored with gifts of robe-cloth, almsfood, dwellings, and medicinal supplies. How, then, can we inform them? He’ll be known through his own actions.’ The disciples conceal the impure knowledge and vision of such a teacher, and the teacher expects them to do so. But in my case, Moggallāna, I claim my behavior is pure because it is.

But the stone got stuck in the junction of two outcrops. A chip flew off, striking the Buddha’s foot and causing him to bleed. The Buddha looked up and said to Devadatta, “Foolish man, you’ve made much demerit. With a malicious mind intent on murder you’ve made the Buddha bleed.” Soon afterwards the Buddha addressed the monks: “With a malicious mind intent on murder Devadatta has made the Buddha bleed. This is his first action with consequences in his very next life.” When the monks heard that Devadatta was trying to murder the Buddha, they walked back and forth on all sides of the Buddha’s dwelling, trying to protect him by reciting loudly. The Buddha heard that loud sound of recitation.

One kind of teacher is impure in behavior, while claiming to be pure. His disciples know about this, but think, ‘It would be unpleasant for him if we inform the householders. And it’s because of him that we’re honored with gifts of robe-cloth, almsfood, dwellings, and medicinal supplies. How, then, can we inform them? He’ll be known through his own actions.’ The disciples conceal the impure behavior of such a teacher, and the teacher expects them to do so. Another kind of teacher is impure in livelihood … gives impure teachings … gives impure explanations …

has impure knowledge and vision, while claiming they’re pure. His disciples know about this, but think, ‘It would be unpleasant for him if we inform the householders. And it’s because of him that we’re honored with gifts of robe-cloth, almsfood, dwellings, and medicinal supplies. How, then, can we inform them? He’ll be known through his own actions.’ The disciples conceal the impure knowledge and vision of such a teacher, and the teacher expects them to do so. But in my case, I claim my behavior is pure because it is. My disciples don’t conceal my behavior, and I don’t expect them to do so.

He speaks with confidence And isn’t agitated when questioned. This kind of monk, indeed, Is qualified to take messages.’ “It’s because he’s overcome and consumed by eight bad qualities that Devadatta is irredeemably destined to an eon in hell. Material support, lack of material support, being unpopular, and bad friendship. It’s good for a monk to overcome whatever material support he’s affected by, whatever lack of material support he’s affected by,

They told the Buddha. He said, “Is it true, monks, that this is happening?” “It’s true, sir.” The Buddha rebuked them … “How can those foolish men give the full ordination just because they have ten years of seniority? The consequences are evident. This will affect people’s confidence …” After rebuking them … he gave a teaching and addressed the monks: “An ignorant and incompetent monk shouldn’t give the full ordination.

They proclaim a minor offense as minor. If, based on any of these eighteen grounds, they don’t pull away or separate, and they don’t do the observance-day ceremony, the invitation ceremony, or legal procedures of the Sangha separately, then there is unity in the Sangha.” “But, sir, what’s the consequence of causing a schism in a united Sangha?” “Anyone who causes a schism in a united Sangha does an evil act with effect for an eon. He’s boiled in hell for an eon.” “Going downwards, bound for hell— The schismatic stays there for an eon. Delighting in division and immoral, Barred from sanctuary, Having divided a united Sangha,

He boils in hell for an eon.” “But, sir, what’s the consequence of uniting a schismatic sangha?” “Anyone who unites a schismatic sangha generates supreme merit. He rejoices in heaven for an eon.” “Pleasant is unity in the Sangha, And to help the fostering of harmony. Delighting in unity and moral, Not barred from sanctuary, Having united the Sangha, He rejoices in heaven for an eon.” “Might one who causes a schism in the Sangha be irredeemably destined to an eon in hell?”

“How can those foolish men have cuttings made from young palm trees and wear shoes made of palm leaves, with the trees withering as a consequence? People regard trees as conscious. This will affect people’s confidence …” After rebuking them … the Buddha gave a teaching and addressed the monks: “You shouldn’t wear shoes made of palm leaves. If you do, you commit an offense of wrong conduct.” When they heard that the Buddha had prohibited shoes made of palm leaves,

“It may happen that newly-arrived monks see signs and indications of resident monks: beds and benches that are made up, water for drinking and water for washing that are ready for use, yards that are well swept. As a consequence, they’re unsure whether or not there are resident monks there. Then— If they do the observance-day ceremony without investigating, there’s an offense of wrong conduct. If they investigate, but don’t see anyone, and then do the observance-day ceremony, there’s no offense. If they investigate, and they see someone,

there’s a serious offense. It may happen that newly-arrived monks hear signs and indications of resident monks: the sound of the feet of someone doing walking meditation, the sound of recitation, the sound of coughing, the sound of sneezing. As a consequence, they’re unsure whether or not there are resident monks there. Then— If they do the observance-day ceremony without investigating, there’s an offense of wrong conduct. If they investigate, but don’t see anyone, and then do the observance-day ceremony, there’s no offense. If they investigate, and they see someone, and then do the observance-day ceremony together, there’s no offense. If they investigate, and they see someone, but then do the observance-day ceremony separately, there’s an offense of wrong conduct. If they investigate, and they see someone, but think, ‘May they get lost! May they disappear! We are better off without them,’ and then do the observance-day ceremony aiming at schism, there’s a serious offense. It may happen that resident monks see signs and indications of newly-arrived monks: an unknown almsbowl, an unknown robe, an unknown sitting mat, water poured on the ground from the washing of feet. As a consequence, they’re unsure whether or not monks have arrived. Then—

If they do the observance-day ceremony without investigating, there’s an offense of wrong conduct. If they investigate, but don’t see anyone, and then do the observance-day ceremony, there’s no offense. If they investigate, and they see someone, and then do the observance-day ceremony together, there’s no offense. If they investigate, and they see someone, but then do the observance-day ceremony separately, there’s an offense of wrong conduct. If they investigate, and they see someone, but think, ‘May they get lost! May they disappear! We are better off without them,’ and then do the observance-day ceremony aiming at schism, there’s a serious offense. It may happen that resident monks hear signs and indications of newly-arrived monks: the sound of the feet of someone arriving, the sound of sandals being knocked together, the sound of coughing, the sound of sneezing. As a consequence, they’re unsure whether or not monks have arrived. Then— If they do the observance-day ceremony without investigating, there’s an offense of wrong conduct. If they investigate, but don’t see anyone, and then do the observance-day ceremony, there’s no offense. If they investigate, and they see someone, and then do the observance-day ceremony together, there’s no offense.

This last one is the critical factor for someone who has been a monastic of another religion to pass his probation. When he passes in this way, he should be given the full ordination. If someone who has been a monastic of another religion arrives naked, a robe should be sought through his preceptor. If he arrives with hair, he should get permission from the Sangha to shave. But any dreadlocked, fire-worshiping ascetic who comes to be ordained should be given the full ordination without probation. Because they believe that deeds and actions have results. And if someone comes to be ordained who has been a monastic of another religion but is a Sakyan by birth, he should be given the full ordination without probation. I give this special privilege to my relatives.” The discussion on those who have been monastics of another religion is finished. The seventh section for recitation is finished.

Please side with me, venerables, in accordance with the Teaching and the Monastic Law.” He was able to form a faction. He then sent the same message to his friends in the country, and again he was able to form a faction. The monks who sided with him went to the monks who had ejected him and said, “This isn’t an offense, and so this monk hasn’t committed any. He hasn’t been ejected, for the legal procedure was illegitimate, reversible, and unfit to stand.” “This is an offense,

And a third time that monk who spoke contrary to the Teaching replied, “Wait, sir, you’re the Lord of the Teaching. Be at ease and enjoy the happiness of meditation. We’ll face the consequences of this quarreling and disputing.” The Buddha thought, “These foolish men are consumed by emotions. It’s not easy to persuade them,” and he got up from his seat and left. The first section for recitation on Dīghāvu is finished. Then, after robing up in the morning, the Buddha took his bowl and robe and entered Kosambī for alms. When he had completed his almsround, eaten his meal, and returned, he put his dwelling in order. He then took his bowl and robe, and while standing in the midst of the Sangha, he spoke these verses:

When there’s such an obstacle, you should leave. There’s no offense for breaking the rains residence. It may happen that the dwellings where monks have entered the rains residence burn down. As a consequence, they have trouble getting dwellings. When there’s such an obstacle, you should leave. There’s no offense for breaking the rains residence. It may happen that the village where the monks have entered the rains residence is swept away by flooding. As a consequence, they have trouble getting almsfood. When there’s such an obstacle, you should leave. There’s no offense for breaking the rains residence.

It may happen that the dwellings where the monks have entered the rains residence are swept away by flooding. As a consequence, they have trouble getting dwellings. When there’s such an obstacle, you should leave. There’s no offense for breaking the rains residence.” At one time in a certain monastery, the village where the monks had entered the rains residence relocated because of criminals. “I allow you to move to where the village is.” The village was divided in two. “I allow you to move to where the majority is.” The majority had no faith and confidence. “I allow you to move to where those who have faith and confidence are.”

When he heard this, the dragon wept. Sad and miserable, he cried out in distress and left. And the Buddha addressed the monks: “There are two occasions when dragons appear in their own form: when they have sexual intercourse with each other, and when they relax and fall asleep. Monks, an animal shouldn’t be given the full ordination. If it has been given, it should be expelled.” At one time there was a young brahmin who had murdered his mother. He was troubled, ashamed, and disgusted by what he had done, and he thought, “How can I escape from this terrible action?” It occurred to him,