AIブッダ 禅 経典データベース

You’re accusing with a mind of good will, not with a mind of ill will, and so there’s no need for you to have regret.’ These are the five ways non-regret should be aroused in a monk who accuses another legitimately. For what reason? So that other monks will think of making truthful accusations.” “And if a monk has been accused legitimately, in how many ways should regret be aroused in him?” “Regret should be aroused in him in five ways: ‘Venerable, you’ve been accused at the right time, not at the wrong time, and so it’s appropriate for you to have regret. You’ve been accused truthfully, not falsely, and so it’s appropriate for you to have regret. You’ve been accused gently, not harshly, and so it’s appropriate for you to have regret. You’ve been accused beneficially, not unbeneficially, and so it’s appropriate for you to have regret.

Grass and dust fell into the indoor walking-meditation paths. “I allow you to firm up the structure and then to plaster it inside and outside, including: treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern; putting up bamboo robe racks and clotheslines.” They built saunas on a low base. They were flooded. “I allow you to raise the base.” The mound collapsed. “I allow you to construct three kinds of raised foundations: raised foundations of brick, stone, and wood.” It was difficult to get up to the saunas. “I allow three kinds of stairs:

A number of monks went to the Buddha, bowed, sat down, and told him what was happening, adding, “No doubt Bhaddiya is dissatisfied with the spiritual life. He’s saying this because he’s recalling his former happiness as a king.” The Buddha addressed a certain monk: “Go, monk, and in my name say to Bhaddiya, ‘Bhaddiya, the Teacher is calling you.’” Saying, “Yes, sir,” he did just that. Bhaddiya consented. He then went to the Buddha, bowed, and sat down. The Buddha said to him,

The first section for recitation is finished. The second section 2.1 The legal procedure of announcement Soon afterwards the Buddha was seated giving a teaching surrounded by a large gathering of people, including the king. Devadatta then got up from his seat, arranged his upper robe over one shoulder, raised his joined palms, and said, “Sir, you’re now old and close to the end of life. You should live free from bother and enjoy the happiness of meditation. Hand the Sangha of monks over to me. Let me lead the Sangha.” “Let it be, Devadatta, don’t think of leading the Sangha of monks.” A second time Devadatta said the same thing and got the same reply.

admits right then and there that he’s caused a schism in the Sangha, admits right then and there that he’s caused the Buddha to bleed, or admits right then and there that he’s a hermaphrodite, then the purity should be passed on to someone else. If, after the purity has been passed on to him, the monk who is conveying the purity goes away while on his way to the observance-day ceremony, then the purity hasn’t been brought. If, after the purity has been passed on to him, the monk who is conveying the purity disrobes while on his way to the observance-day ceremony … or admits that he’s a hermaphrodite while on his way to the observance-day ceremony, then the purity hasn’t been brought. But if, after the purity has been passed on to him, the monk who is conveying the purity goes away after reaching the Sangha, then the purity has been brought. And if, after the purity has been passed on to him, the monk who is conveying the purity disrobes after reaching the Sangha … or admits that he’s a hermaphrodite after reaching the Sangha, then the purity has been brought. And if, after the purity has been passed on to him, the monk who is conveying the purity reaches the Sangha, but doesn’t announce the purity because he falls asleep or is heedless or gains a meditation attainment, then the purity has been brought.

Please accept us as lay followers who have gone for refuge for life.” Soon afterwards that one man went to Devadatta and said, “I wasn’t able to kill him, sir. He’s powerful and mighty, that Buddha.” There’s no need for you to kill the ascetic Gotama. I’ll do it myself.” 7. Causing the Buddha to bleed Soon afterwards the Buddha was doing walking meditation in the shade of the Vulture Peak. Devadatta climbed the peak and threw down a large stone, thinking, “With this I’ll kill the ascetic Gotama.”

And if, after the consent has been given to him, the monk who is conveying the consent reaches the Sangha, but doesn’t announce the consent because he falls asleep or is heedless or gains a meditation attainment, then the consent has been brought. There’s no offense for the one who is conveying the consent. And if, after the consent has been given to him, the monk who is conveying the consent reaches the Sangha, but deliberately doesn’t announce the consent, then the consent has been brought. But there is an offense of wrong conduct for the one who is conveying the consent. On the observance day, if the Sangha has business to be done, then anyone passing on their purity should also give their consent.” 22. Discussion on being seized by relatives, etc. At one time on the observance day, a certain monk was seized by his relatives. They told the Buddha. “If a monk is seized by his relatives on the observance day, other monks should say to those relatives,

The Buddha has said that a sick monk can’t endure being questioned. Please wait until you’re both healthy. If you then wish, you may accuse him.’ If, in spite of this, he still accuses the other, he commits an offense entailing confession for disrespect. If, while you’re doing the invitation ceremony, a healthy monk cancels the invitation of a healthy monk, you should question and examine both and deal with them according to the rule. The Sangha should then continue the invitation ceremony.” 26. Agreements about the invitation ceremony On one occasion in a certain monastery in the Kosalan country, a number of monks who were friends had entered the rainy-season residence together. While living together in peace and harmony, they were experiencing deep meditation. They considered this and thought, “If we do the invitation ceremony now, the monks might set out wandering.

We’ll then lose this deep meditation. So what should we do?” They told the Buddha. “In such a case, I allow those monks to make an agreement about the invitation ceremony. And it should be made like this. Everyone should gather in one place. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. While living together in peace and harmony, we’re experiencing deep meditation.

If we do the invitation ceremony now, the monks might set out wandering. We’ll then lose this deep meditation. If the Sangha is ready, it should make an agreement about the invitation ceremony: we’ll now do the observance-day ceremony and recite the Monastic Code, and we’ll do the invitation ceremony on the day of Komudī, the fourth full moon of the rainy season. This is the motion. Please, venerables, I ask the Sangha to listen. While living together in peace and harmony, we’re experiencing deep meditation. If we do the invitation ceremony now, the monks might set out wandering. We’ll then lose this deep meditation. The Sangha makes an agreement about the invitation ceremony: we’ll now do the observance-day ceremony and recite the Monastic Code, and we’ll do the invitation ceremony on the day of Komudī, the fourth full moon of the rainy season. Any monk who approves of making this agreement about the invitation ceremony—that we’ll now do the observance-day ceremony and recite the Monastic Code and that we’ll do the invitation ceremony on the day of Komudī, the fourth full moon of the rainy season—should remain silent.

A monk who has participated in the robe-making ceremony leaves the monastery for a different region … “I won’t make a robe, and I won’t return.” For that monk the robe season ends when he makes that decision. A monk who has participated in the robe-making ceremony leaves the monastery for a different region … “I’ll make the robe right here. I won’t return.” He then has the robe made, but it is lost while being made. For that monk the robe season ends when the robe-cloth is lost. The group of nine on “without taking” is finished. 13. The group of five on “meditation going well” A monk who has participated in the robe-making ceremony and whose meditation is going well takes his robe-cloth and leaves the monastery, thinking,

“I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll return.” When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” He then has the robe made. For that monk the robe season ends when the robe is finished. A monk who has participated in the robe-making ceremony and whose meditation is going well takes his robe-cloth and leaves the monastery, thinking, “I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery.

If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll return.” When he is outside the monastery zone, he thinks, “I won’t make a robe, and I won’t return.” For that monk the robe season ends when he makes that decision. A monk who has participated in the robe-making ceremony and whose meditation is going well takes his robe-cloth and leaves the monastery, thinking, “I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll return.” When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” He then has the robe made, but it is lost while being made.

For that monk the robe season ends when the robe-cloth is lost. A monk who has participated in the robe-making ceremony and whose meditation is going well takes his robe-cloth and leaves the monastery, thinking, “I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll return.” When he is outside the monastery zone, he has a robe made. When the robe has been made, he still thinks, “I’ll return,” but he remains outside the monastery zone until the end of the robe season. For that monk the robe season ends while he is outside the monastery zone. A monk who has participated in the robe-making ceremony and whose meditation is going well takes his robe-cloth and leaves the monastery, thinking, “I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery.

If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll return.” When he is outside the monastery zone, he has a robe made. When the robe has been made, he still thinks, “I’ll return,” and they reach the end of the robe season together. For that monk the robe season ends together with the other monks. The group of five on “meditation going well” is finished. 14. Discussion on obstacles and removal of obstacles “Monks, there are two obstacles for the ending of the robe season: the monastery obstacle and the robe obstacle. What’s the monastery obstacle?

You should make amends for it.” But in spite of what he had said, those monks did not want to make amends for that offense. They told the Buddha. “In a case such as this, if those monks do make amends for that offense because of what that monk has said, then this is good. If they don’t, then that monk doesn’t need to correct them if he doesn’t want to.” The second section for recitation on the grounds for accusations is finished. 28. The group of fifteen on non-offenses At one time on the observance day, four or more resident monks had gathered together in a certain monastery. They did not know

Soon after his ordination, while staying in Cool Grove, Venerable Soṇa practiced walking meditation with so much energy that his feet cracked. His walking path became covered in blood, like a slaughterhouse. Then, while reflecting in private, he thought, “I’m one of the Buddha’s energetic disciples, yet my mind isn’t freed from the corruptions through letting go. But my family is wealthy. Why don’t I return to the lower life, enjoy wealth, and make merit?” Just then the Buddha read Soṇa’s mind. And, as a strong man might bend or stretch his arm, the Buddha disappeared from the Vulture Peak and appeared in Cool Grove.

But my family is wealthy. Why don’t I return to the lower life, enjoy wealth, and make merit’?” “Yes, sir.” “Well, let me ask you, Soṇa: when you were previously a householder, weren’t you a skilled lute player?” “When the strings were too tight, was the lute in tune and easy to play?” “When the strings were too loose, was the lute in tune and easy to play?” “But when the strings were neither too tight nor too loose, but set to a balanced tension, was the lute then in tune and easy to play?” “Just so, Soṇa, too much energy leads to restlessness and too little to laziness. So apply a balanced energy and bring about an evenness in the spiritual faculties. And that is where you should take up the meditation object.” “Yes, sir.”

Even the householders who wear white are respectful and deferential toward their teachers for teaching them the profession by which they make a living. And you who have gone forth on such a well-proclaimed spiritual path will shine if you’re respectful and deferential toward your teachers, your preceptors, or those of an equivalent standing. This will affect people’s confidence …” After rebuking them … the Buddha gave a teaching and addressed the monks: “You shouldn’t do walking meditation with your sandals on when your teachers, your preceptors, or those of equivalent standing do it without. If you do, you commit an offense of wrong conduct. And you shouldn’t wear sandals within a monastery. If you do, you commit an offense of wrong conduct.” Soon afterwards a certain monk was afflicted with a corn on his foot.

He shouldn’t, in a monastery, stay in the same room as a regular monk. He shouldn’t, in a non-monastery, stay in the same room as a regular monk. He shouldn’t, in a monastery or a non-monastery, stay in the same room as a regular monk. If he sees a regular monk, he should get up from his seat. He should offer a seat to a regular monk. He shouldn’t sit on the same seat as a regular monk. He shouldn’t sit on a higher seat than a regular monk. He shouldn’t sit on a seat when a regular monk is sitting on the ground. He shouldn’t do walking meditation on the same walking path as a regular monk. He shouldn’t do walking meditation on a higher walking path than a regular monk.