AIブッダ 禅 経典データベース

He considered all this and thought, “Let me ask the Sangha for probation for an additional month for those two offenses.” He’s now asking the Sangha for probation for an additional month for those two offenses. If the Sangha is ready, it should give him that probation. This is the motion. 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.

People complained and criticized them, “They’re just like the monastics of other religions.” “You shouldn’t walk for alms with a waterpot as a bowl. If you do, you commit an offense of wrong conduct.” At that time a certain monk who only used discarded things used a skull as a bowl. A woman who saw this was terrified, screaming, “Oh my God, a demon!” People complained and criticized him, “How can the Sakyan monastics use skulls as bowls? They’re just like goblins.”

He dedicated the monastery, And an uproar in the dining hall; The sick, and the best beds, Pretext, seventeen there, One was allocated to each dwelling; Yard, and an additional share, Unwillingly a share should not be given. Outside the zone, and at all time, Three allocations of dwellings; And Upananda, he praised,

6. Legitimate canceling of the Monastic Code One who has committed an offense entailing expulsion “And how is one who has committed an offense entailing expulsion seated in that gathering? A monk sees in a monk the characteristics and signs of someone committing an offense entailing expulsion. Or a monk doesn’t see a monk committing an offense entailing expulsion, but another monk informs him that monk so-and-so has committed an offense entailing expulsion. Or a monk doesn’t see a monk committing an offense entailing expulsion, nor does another monk inform him, but the monk himself informs him that he has committed an offense entailing expulsion. Then, on the observance day, whether the fourteenth or the fifteenth, he may if he wishes, based on what he has seen, has heard, or suspects, announce in the midst of the Sangha and in the presence of that person:

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 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.” The group of fifteen on non-offenses is finished. 10. The group of fifteen on perceiving an incomplete assembly as incomplete “On the invitation day, five or more resident monks may have gathered together in a certain monastery. there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, yet correctly perceiving the assembly as incomplete, they do the invitation ceremony. While they’re doing it, a greater number of resident monks arrive.

When mixed with post-midday tonics, lifetime tonics are allowable after midday on the day they are received, but not beyond dawn. When mixed with seven-day tonics, lifetime tonics are allowable for seven days, but not beyond.” The sixth chapter on medicines is finished. This is the summary: “In autumn, also after midday, Fat, about root, and with flours; With bitter, leaf, fruit, Gum, salt, and detergent. Powder, sieve, and meat, Ointment, scented;

then the legal procedure is illegitimate. It may be that a monk has an offense he needs to make amends for, and a Sangha, several monks, or an individual monk accuses him, saying: ‘You’ve committed an offense. Make amends for it.’ yet the Sangha ejects him for not making amends for an offense, then the legal procedure is illegitimate. It may be that a monk has a bad view he needs to give up, and a Sangha, several monks, or an individual monk accuses him, saying: ‘You have a bad view that you need to give up.’

He considered all this and thought, “Let me ask the Sangha for probation for an additional month for those two offenses.” He’s now asking the Sangha for probation for an additional month for those two offenses. The Sangha gives him that probation. Any monk who approves of giving him that probation should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. … The Sangha has given monk so-and-so probation for an additional month for those two offenses, concealed for two months. The Sangha approves and is therefore silent. I’ll remember it thus.’

“You shouldn’t use a skull as a bowl. If you do, you commit an offense of wrong conduct. And you shouldn’t use only discarded things. If you do, you commit an offense of wrong conduct.” At that time there were monks who carried away chewed food remnants, bones, and dirty mouth-rinsing water in their bowls. People complained and criticized them, “These Sakyan monastics use the vessel they’re eating from as a trash can.” “You shouldn’t carry away chewed food remnants, bones, and dirty mouth-rinsing water in your almsbowl. If you do, you commit an offense of wrong conduct. I allow trash cans.”

‘Please, venerables, I ask the Sangha to listen. So-and-so has committed an offense entailing expulsion. I cancel his hearing of the Monastic Code. The Monastic Code shouldn’t be recited in his presence.’ This cancellation of the Monastic Code is legitimate. When the Monastic Code has been canceled for a monk, it may be that the gathering breaks up because of any one of ten threats: a threat from kings, criminals, fire, flooding, people, spirits, predatory animals, snakes, or a threat to life, or threat to the monastic life. Then, if a monk wishes, he may, in that monastery or in another monastery, announce in the midst of the Sangha and in the presence of that person: ‘Please, venerables, I ask the Sangha to listen. There’s an unfinished discussion about so-and-so committing an offense entailing expulsion. The case hasn’t been decided. If the Sangha is ready, it should decide it.’ If this works out, all is well.

The spot where the Buddha was staying was inundated. The Buddha thought, “Why don’t I drive back the water on all sides and walk on the dry ground in the middle?” Uruvelā Kassapa thought, “I hope the Great Ascetic hasn’t been swept away by the water.” Together with a number of ascetics he went by boat to where the Buddha was staying. He saw that the Buddha had driven back the water on all sides and was walking on the dry ground in the middle. And he said to the Buddha, “Is that you, Great Ascetic?” “It’s me, Kassapa.” The Buddha rose up into the air and landed in the boat. Uruvelā Kassapa thought,

And it should be established like this. First you should announce the zone markers: a hill, a rock, a forest grove, a tree, a path, an anthill, a river, a lake. Then a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should establish a monastery zone based on the announced markers, defining who belongs to the same community and who should do the observance-day ceremony together. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha establishes a monastery zone based on the announced markers, defining who belongs to the same community and who should do the observance-day ceremony together. Any monk who approves of establishing a monastery zone based on these markers, defining who belongs to the same community and who should do the observance-day ceremony together, should remain silent.

In such a case, those monks should do the invitation ceremony once more. There’s an offense of wrong conduct for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, yet correctly perceiving the assembly as incomplete, they do the invitation ceremony. While they’re doing it, an equal number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, but the others should invite. There’s an offense of wrong conduct for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. there are other resident monks who haven’t arrived.

Ointment box, luxurious, uncovered, Ointment stick, ointment stick case. Bag, shoulder strap, string, Head oil, and nose; Nose dropper, and smoke, And tube, lid, bag. In a concoction of oil, and alcohol, Too much, external use; Vessel, sweat, and herbs, Heavy, and so hemp water.

‘I’ll give it up,’ yet the Sangha ejects him for not giving up a bad view, then the legal procedure is illegitimate. It may be that a monk has an offense he needs to recognize and an offense he needs to make amends for … an offense he needs to recognize and a bad view he needs to give up … an offense he needs to make amends for and a bad view he needs to give up … an offense he needs to recognize, an offense he needs to make amends for, and a bad view he needs to give up, and a Sangha, several monks, or an individual monk accuses him, saying: ‘You’ve committed an offense. Do you recognize it? Make amends for it.

Counting the previous month, that monk must stay on probation for two months. “It may be that a monk has 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’s overcome with guilt. He considers all this and thinks, ‘Let me ask the Sangha for probation for an additional month for those two offenses.’ Counting the previous month, that monk must stay on probation for two months. It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He’s aware of one month, but not the other.

Red ocher, roof, fastening; Cornice, defective, plastering the floor, Twenty, and thirty, for life. When inhabited, not started, unfinished, Five or six years in a small one; And seven or eight in a small stilt house, Ten or twelve in a large one. All dwellings to one, Had someone else stay, belonging to the Sangha; Outside the zone, and at all times,

If not, then on the observance day, whether the fourteenth or the fifteenth, in the midst of the Sangha and in the presence of that person, a monk should announce: ‘Please, venerables, I ask the Sangha to listen. There’s an unfinished discussion about so-and-so committing an offense entailing expulsion. The case hasn’t been decided. I cancel his hearing of the Monastic Code. The Monastic Code shouldn’t be recited in his presence.’ This cancellation of the Monastic Code is legitimate.” One who has renounced the training “And how is one who has renounced the training seated in that gathering? A monk sees in a monk the characteristics and signs of someone renouncing the training. Or a monk doesn’t see a monk renouncing the training, but another monk informs him that monk so-and-so has renounced the training.

“The Great Ascetic is powerful and mighty, in that he can displace the water. But he’s not a perfected one like me.” Then the Buddha thought, “For a long time this foolish man has thought, ‘The Great Ascetic is powerful and mighty, but he’s not a perfected one like me.’ Let me stir him up.” And he said to Uruvelā Kassapa, “Kassapa, you’re not a perfected one or on the path to perfection. You don’t have the practice that might make you a perfected one or one on the path to perfection.” At that Uruvelā Kassapa bowed down with his head at the Buddha’s feet and said, “Sir, I wish to receive the going forth in your presence. I wish to receive the full ordination.”

Perceiving that they’re acting according to the Teaching and the Monastic Law, yet correctly perceiving the assembly as incomplete, they do the invitation ceremony. While they’re doing it, a smaller number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, but the others should invite. There’s an offense of wrong conduct for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, yet correctly perceiving the assembly as incomplete, they do the invitation ceremony. When they’ve just finished … When they’ve just finished, and none of the gathering has left … When they’ve just finished, and only some members of the gathering have left …