AIブッダ 禅 経典データベース

Bathtub, and blood, Horn, salve for the feet; Foot salve, knife, and bitter, Sesame paste, flour paste. Cloth, and mustard powder, Smoke, and with a razor; Sore oil, bandage, And foul, receiving. Feces, excreting, and mixture, Lye, chebulic myrobalan in urine;

And you have a bad view that you need to give up.’ ‘I recognize it, I’ll make amends for it, and I’ll give up that view,’ 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 does not recognise 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?’ ‘I haven’t committed any offense that I should recognize,’ and the Sangha ejects him for not recognizing an offense,

He asks the Sangha for one month probation for the month he’s aware of, While on probation, he finds out about the other month. He considers all of 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 remembers one month, but not the other. He asks the Sangha for one month probation for the month he remembers, While on probation, he remembers the other month. He considers all of this

If you do, you commit an offense of wrong conduct. I allow knife handles made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, and shell.” At that time the monks used chicken feathers and pieces of bamboo to sew robes. The robes were badly sewn. “I allow needles.” The needles rusted. “I allow a cylinder for the needles.” The needles still rusted. “I allow you to fill them with yeast.” The needles still rusted.

Or a monk doesn’t see a monk renouncing the training, nor does another monk inform him, but the monk himself informs him that he has renounced the training. 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: ‘Please, venerables, I ask the Sangha to listen. So-and-so has renounced the training. 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 a 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:

You should establish a monastery zone that is 40 kilometers across at the most.” At one time the monks from the group of six had established a zone that crossed a river. Monks on their way to the observance-day ceremony were swept away by the current, as were their bowls and robes. “You shouldn’t establish a monastery zone that crosses a river. If you do, you commit an offense of wrong conduct. I allow you to establish a monastery zone that crosses a river only if there is a permanent bridge or ferry connection.” 5. Discussion of the observance-day hall At that time the monks recited the Monastic Code in one yard after another without making a prior arrangement. Newly-arrived monks did not know where the observance-day ceremony was to be held.

When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive … an equal number of resident monks arrive … 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 an offense of wrong conduct for those who already have invited.” The group of fifteen on perceiving an incomplete assembly as incomplete is finished. 11. The group of fifteen on being unsure “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. They think, ‘Is it allowable for us to do the invitation ceremony or not?’ Being unsure, they do the invitation ceremony.

Scented, and purgative, Clear congee, mung-bean broth, oily mung-bean broth. Meat broth, hillside, Monastery, and with seven days; Sugar, mung beans, and purgative, Cooking oneself, reheating. He allowed again, when short of food, And fruit, sesame, fresh food; Before eating, fever, And removed, hemorrhoids.

then the legal procedure is legitimate. 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.’ ‘I haven’t committed any offense that I should make amends for,’ and the Sangha ejects him for not making amends for an offense, then the legal procedure is legitimate. 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.’

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 sure of one month, but unsure of the other. He asks the Sangha for one month probation for the month he’s sure of, While on probation, he becomes sure of the other month. 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.

‘Please, venerables, I ask the Sangha to listen. There’s an unfinished discussion about so-and-so renouncing the training. The case hasn’t been decided. If the Sangha is ready, it should decide it.’ If this works out, all is well. 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 renouncing the training. 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 reopens a legitimate legal procedure

While they’re doing it, a greater number of resident monks arrive. 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. They think, ‘Is it allowable for us to do the invitation ceremony or not?’ Being unsure, 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.

And enema, and Suppi, And human flesh; Elephant, horse, and dog, Snake, lion, leopard. Bear, and hyena flesh, And turn, and congee; Recent, apart from, sugar, Sunidha, guesthouse. Ganges, Koṭi, speaking the truths, And Ambapālī, Licchavī;

‘I don’t have any bad view that I should give up,’ and the Sangha ejects him for not giving up a bad view, then the legal procedure is legitimate. 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.

“I allow a frame and a string. You should tie down the cloth to the frame as required, before sewing the robe.” They laid the frame on uneven ground. The frame broke. “You shouldn’t lay the frame on uneven ground. If you do, you commit an offense of wrong conduct.” They laid the frame on the ground. The frame became dirty. “I allow a spread of grass.” The edges of the frame deteriorated. “I allow you to add an edge lengthwise and crosswise.”

“And how does he not go to a legitimate legal procedure of a complete assembly? A monk sees in a monk the characteristics and signs of someone who doesn’t go to a legitimate legal procedure of a complete assembly. Or a monk doesn’t see a monk not going to a legitimate legal procedure of a complete assembly, but another monk informs him that monk so-and-so didn’t go to a legitimate legal procedure of a complete assembly. Or a monk doesn’t see a monk not going to a legitimate legal procedure of a complete assembly, nor does another monk inform him, but the monk himself informs him that he didn’t go to a legitimate legal procedure of a complete assembly. 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: ‘Please, venerables, I ask the Sangha to listen. So-and-so didn’t go to a legitimate legal procedure of a complete assembly. I cancel his hearing of the Monastic Code. The Monastic Code shouldn’t be recited in his presence.’

there are other resident monks who haven’t arrived. They think, ‘Is it allowable for us to do the invitation ceremony or not?’ Being unsure, 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. They think, ‘Is it allowable for us to do the invitation ceremony or not?’ Being unsure, they do the invitation ceremony. When they’ve just finished … When they’ve just finished, and none of the gathering has left …

Killed for, plenty of food, He prohibited again. Storm, Yasa, and Meṇḍaka, Product of a cow, and with provisions; Keṇi, mango, rose apple, bananas with seeds, Seedless bananas, licorice, grapes, lotus tubers. Falsa fruit, potherbs, flour, At Ātuma, barber; At Sāvatthī, fruit, seed, And about all sorts of matters, in the time period.”

And you have a bad view that you need to give up.’ ‘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,’ and 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 legitimate.” 8. The discussion of Upāli’s questions On one occasion Venerable Upāli went to the Buddha, bowed, sat down, “If, sir, a unanimous Sangha doesn’t do a legal procedure face-to-face that should be done face-to-face, is that a legitimate procedure, in accordance with the Monastic Law?” “That legal procedure, Upāli, is illegitimate, contrary to the Monastic Law.”

Any monk who approves of doing this legal procedure should remain silent. Any monk who doesn’t approve should speak up. The Sangha has done the legal procedure of reconciliation against the monk Sudhamma, instructing him to ask Citta for forgiveness. The Sangha approves and is therefore silent. I’ll remember it thus.’” The group of twelve on illegitimate legal procedures “When a legal procedure of reconciliation has three qualities, it’s illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done in the absence of the accused, it’s done without questioning the accused, it’s done without the admission of the accused. When a procedure of reconciliation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who hasn’t committed any offense, it’s done against one who’s committed an offense that isn’t clearable by confession, it’s done against one who’s confessed their offense.