AIブッダ 禅 経典データベース

and the Sangha is at fault.” “But if, sir, a unanimous Sangha does 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 legitimate, in accordance with the Monastic Law.” “If a unanimous Sangha does a procedure with questioning that should be done with questioning, does a procedure with admission that should be done with admission, applies resolution through recollection to one deserving resolution through recollection, applies resolution because of past insanity to one deserving resolution because of past insanity, does a procedure of further penalty against one deserving a procedure of further penalty, does a procedure of condemnation against one deserving a procedure of condemnation, does a procedure of demotion against one deserving a procedure of demotion,

I’m unsure of the number of offenses and the number of days. I ask the Sangha for a purifying probation for those offenses.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk so-and-so has committed a number of offenses entailing suspension. He doesn’t know the number of offenses or the number of days; he doesn’t remember the number of offenses or the number of days; he’s unsure of the number of offenses and the number of days.

he has been seen, heard, or suspected of failure in conduct. 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 been seen, heard, or suspected of failure in conduct. 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. And how is failure in view seen, heard, or suspected? A monk sees in a monk the characteristics and signs of someone who has been seen, heard, or suspected of failure in view. Or a monk doesn’t see a monk who has been seen, heard, or suspected of failure in view, but another monk informs him that monk so-and-so has been seen, heard, or suspected of failure in view. Or a monk doesn’t see a monk who has been seen, heard, or suspected of failure in view, nor does another monk inform him,

“When there are a number of monasteries within the same zone and the monks are arguing about where the observance-day ceremony should be done, they should all gather in one place and do the observance-day ceremony there. Or they should gather wherever the most senior monk is staying. You shouldn’t do the observance-day ceremony with an incomplete sangha. If you do, you commit an offense of wrong conduct.” 7. The allowance for a may-stay-apart zone On one occasion Venerable Mahākassapa was coming from Andhakavinda to Rājagaha for the observance-day ceremony. As he was crossing a river on the way, he briefly got carried away by the current and his robes got wet. The monks asked him

Any monk who approves of giving this cloth to monk so-and-so to perform the robe-making ceremony should remain silent. Any monk who doesn’t approve should speak up. The Sangha has given this cloth to monk so-and-so to perform the robe-making ceremony. The Sangha approves and is therefore silent. I’ll remember it thus.’ And, monks, how has the robe-making ceremony not been performed? The robe-making ceremony hasn’t been performed merely by marking the cloth, merely by washing the cloth, merely by planning the robe, merely by cutting the cloth, merely by tacking the cloth,

does a procedure of banishment against one deserving a procedure of banishment, does a procedure of reconciliation against one deserving a procedure of reconciliation, does a procedure of ejection against one deserving a procedure of ejection, gives probation to one deserving probation, sends back to the beginning one deserving to be sent back to the beginning, gives the trial period to one deserving the trial period, rehabilitates one deserving rehabilitation, or gives full ordination to one deserving full ordination, is that a legitimate procedure, in accordance with the Monastic Law?” “That legal procedure, Upāli, is legitimate, in accordance with the Monastic Law. If a unanimous Sangha does a legal procedure face-to-face that should be done face-to-face, that procedure is legitimate, in accordance with the Monastic Law,

He shouldn’t give the full ordination. He shouldn’t give formal support. He shouldn’t have a novice monk attend on him. He shouldn’t accept being appointed as an instructor of the nuns. Even if appointed, he shouldn’t instruct the nuns. He shouldn’t commit the same offense as the offense for which the Sangha did the procedure of reconciliation against him. He shouldn’t commit an offense similar to the offense for which the Sangha did the procedure of reconciliation against him. He shouldn’t commit an offense worse than the offense for which the Sangha did the procedure of reconciliation against him. He shouldn’t criticize the procedure. He shouldn’t criticize those who did the procedure.

He’s asking the Sangha for a purifying probation for those offenses. If the Sangha is ready, it should give him a that purifying probation. This is the motion. Please, venerables, I ask the Sangha to listen. The monk so-and-so has committed a number of offenses entailing suspension. He doesn’t know the number of offenses or the number of days; he doesn’t remember the number of offenses or the number of days; he’s unsure of the number of offenses and the number of days. He’s asking the Sangha for purifying probation for those offenses. The Sangha gives him that purifying probation.

First you must plow the fields, then sow the seeds, Next you must cut the harvest, gather it together, and make sheaves. You must then thresh it, remove the straw and then winnow it before you bring it into storage. And next year you must do the same, and the next.”

but the monk himself informs him that he has been seen, heard, or suspected of failure in view. 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 been seen, heard, or suspected of failure in view. 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. These are the ten legitimate cancellations of the Monastic Code.” The first section for recitation is finished. 7. The qualities needed to raise an issue Venerable Upāli went to the Buddha, bowed, sat down,

‘He is a Buddha, perfected and fully awakened, complete in insight and conduct, happy, knower of the world, supreme leader of trainable people, teacher of gods and humans, awakened, a Buddha. With his own insight he has seen this world with its gods, its lords of death, and its supreme beings, this society with its monastics and brahmins, its gods and humans, and he makes it known to others. He has a Teaching that’s good in the beginning, good in the middle, and good in the end. It has a true goal and is well articulated. He sets out a perfectly complete and pure spiritual life.’ It’s good to see such perfected ones.” Then, accompanied by one hundred and twenty thousand brahmin householders from Magadha, King Bimbisāra went to the Buddha, bowed, and sat down. Among those brahmins, some bowed to the Buddha and then sat down, some exchanged pleasantries with him and then sat down, some raised their joined palms and then sat down, some announced their name and family and then sat down, and some sat down in silence. “Is the Great Ascetic practicing the spiritual life under Uruvelā Kassapa, or is Uruvelā Kassapa practicing the spiritual life under the Great Ascetic?” Reading their minds, the Buddha spoke to Venerable Uruvelā Kassapa in verse: “The resident of Uruvelā, known as The Emaciated One— What did he see that he abandoned the fire?

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, ‘May they get lost! May they disappear! We are better off without them.’ They then do the invitation ceremony, aiming at schism. 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. And there’s a serious offense 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, ‘May they get lost! May they disappear! We are better off without them.’

merely by sewing a hem, merely by marking with a strip of cloth, merely by strengthening, merely by adding a border lengthwise, merely by adding a border crosswise, merely by patching, merely by partial dyeing; nor has it been performed if a monk has made an indication, if a monk has given a hint, if the robe-cloth has been borrowed,

and the Sangha isn’t at fault. If a unanimous Sangha does a legal procedure with questioning that should be done with questioning, does a legal procedure with admission that should be done with admission, applies resolution through recollection to one deserving resolution through recollection, applies resolution because of past insanity to one deserving resolution because of past insanity, does a legal procedure of further penalty against one deserving a procedure of further penalty, does a legal procedure of condemnation against one deserving a procedure of condemnation, does a legal procedure of demotion against one deserving a procedure of demotion, does a legal procedure of banishment against one deserving a procedure of banishment, does a legal procedure of reconciliation against one deserving a procedure of reconciliation,

He shouldn’t cancel the observance-day ceremony of a regular monk. He shouldn’t cancel the invitation ceremony of a regular monk. He shouldn’t direct a regular monk. He shouldn’t give instructions to a regular monk. He shouldn’t get permission from a regular monk to correct him. He shouldn’t accuse a regular monk of an offense. He shouldn’t remind a regular monk of an offense. He shouldn’t associate inappropriately with other monks.” The eighteen kinds of conduct in regard to the legal procedure of reconciliation are finished. Soon afterwards the Sangha did a legal procedure of reconciliation against the monk Sudhamma,

Any monk who approves of giving him that purifying 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 a purifying probation for those offenses. The Sangha approves and is therefore silent. I’ll remember it thus.’ When to give purifying probation “When should purifying probation be given? It should be given: when one doesn’t know the number of offenses, nor the number of days; when one doesn’t remember the number of offenses, nor the number of days;

“Sir, if a monk wishes to raise an issue, what factors should be fulfilled?” “Five factors should be fulfilled: He should reflect whether it’s the right time to raise it. it’s the wrong time, he shouldn’t raise it. But if he knows it’s the right time, he should reflect further whether it’s a real issue. it’s not, he shouldn’t raise it. But if he knows

They then do the invitation ceremony, aiming at schism. 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. And there’s a serious offense 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, ‘May they get lost! May they disappear! We are better off without them.’ They then do the invitation ceremony, aiming at schism. When they’ve just finished, a greater number of resident monks arrive. In such a case, those monks should do the invitation ceremony once more.

if it has been stored, if it is to be relinquished, if it hasn’t been marked, if it’s not an outer robe or an upper robe nor has it been performed if the robe hasn’t been made on that very day with five or more cut sections with panels, if the robe-making ceremony wasn’t performed by an individual, or if the robe-making ceremony has been performed correctly but the appreciation for the ceremony was expressed outside the monastery zone. In this way the robe-making ceremony hasn’t been performed. And how has the robe-making ceremony been performed?

does a legal procedure of ejection against one deserving a procedure of ejection, gives probation to one deserving probation, sends back to the beginning one deserving to be sent back to the beginning, gives the trial period to one deserving the trial period, rehabilitates one deserving rehabilitation, or gives full ordination to one deserving full ordination, that procedure is legitimate, in accordance with the Monastic Law, and the Sangha isn’t at fault.” “If, sir, a unanimous Sangha applies resolution because of past insanity to one deserving resolution through recollection and applies resolution through recollection to one deserving resolution because of past insanity, is that a legitimate procedure, in accordance with the Monastic Law?” “That legal procedure, Upāli, is illegitimate, contrary to the Monastic Law.” “If a unanimous Sangha does a procedure of further penalty against one deserving resolution because of past insanity and applies resolution because of past insanity to one deserving a procedure of further penalty,