AIブッダ 禅 経典データベース

those who are ignorant, incompetent, often committing offenses, and lacking in boundaries; those who are constantly and improperly socializing with householders. The Sangha may, if it wishes, do a procedure of further penalty against three other kinds of monks: those who’ve failed in the higher morality; those who’ve failed in the higher conduct; those who’ve failed in view. The Sangha may, if it wishes, do a procedure of further penalty against three other kinds of monks: those who disparage the Buddha; those who disparage the Teaching; those who disparage the Sangha.” The eighteen kinds of conduct “A monk who’s had a legal procedure of further penalty done against himself should conduct himself properly. This is the proper conduct: He shouldn’t give the full ordination.

After getting up early in the morning, a monk who is staying in the wilderness should put his bowl in its bag, hang it from his shoulder, put his robe over his shoulders, put on his sandals, put the wooden and ceramic goods in order, close the door and windows, and come down from his dwelling. When he’s about to enter the village, he should remove his sandals, hold them low and knock them together. He should put them in a bag, which he should hang from his shoulder. He should put on his sarong evenly all around, covering the navel and the knees, and he should put on a belt. Putting the upper robes together, overlapping each other edge-to-edge, he should put them on and fasten the toggle. He should rinse his bowl, bring it along, and enter the village carefully and without hurry. He should be well-covered while walking in inhabited areas; he should be well-restrained while walking in inhabited areas; he should lower his eyes while walking in inhabited areas; he shouldn’t lift his robe while walking in inhabited areas; he shouldn’t laugh loudly while walking in inhabited areas; he shouldn’t be noisy while walking in inhabited areas; he shouldn’t sway his body while walking in inhabited areas; he shouldn’t swing his arms while walking in inhabited areas; he shouldn’t sway his head while walking in inhabited areas; he shouldn’t have his hands on his hips while walking in inhabited areas; he shouldn’t cover his head while walking in inhabited areas; he shouldn’t move about while squatting on his heels in inhabited areas. When entering a house, he should be attentive to where to enter and where to leave. He shouldn’t enter

“There’s that man who owes us. Let’s get him!” King Bimbisāra has declared that nothing should be done to anyone gone forth with the Sakyan monastics.” People complained and criticized the monks, “These Sakyan monastics are untouchable; you can’t do anything to them. So how could they give the going forth to an indebted person?” They told the Buddha. “You shouldn’t give the going forth to one who is indebted. If you do, you commit an offense of wrong conduct.”

“How long is it, Ānanda, before Sāriputta returns?” “Nine or ten days.” Soon afterwards the Buddha gave a teaching and addressed the monks: “You should keep an extra robe for ten days at the most.” Soon the monks were given extra robes. Not knowing what to do with them, they told the Buddha. “I allow you to assign an extra robe to another.” After staying at Vesālī for as long as he liked, the Buddha set out wandering toward Benares. When he eventually arrived,

or leave too hastily, stand too far away or wait too long or leave too soon. he should be attentive to whether they wish to give alms or not. If they put down their work, get up from their seat, take hold of a serving spoon or a vessel, or they tell him to wait, then he should assume they wish to give, and he should wait. When they give him almsfood, he should lift his upper robe with his left hand, stretch out his bowl with his right hand, and receive the alms while holding the bowl with both hands. He shouldn’t look the donor in the face. He should be attentive

On one occasion a certain slave ran away and went forth with the monks. Soon afterwards the owners saw him and said, “There’s our slave. Let’s get him!” “No, King Bimbisāra has declared that nothing should be done to anyone gone forth with the Sakyan monastics.” People complained and criticized the monks, “These Sakyan monastics are untouchable; you can’t do anything to them. So how could they give the going forth to a slave?” They told the Buddha. “You shouldn’t give the going forth to a slave.

“They’re just like householders who indulge in worldly pleasures!” They told the Buddha. “You shouldn’t sleep on high beds. If you do, you commit an offense of wrong conduct.” Soon afterwards a monk was bitten by a snake while sleeping on a low bed. “I allow bed supports.” The monks from the group of six used high bed supports and then made the beds shake. When people walking about the dwellings saw this, they complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t use high bed supports.

to whether they wish to give curry or not. If they take hold of a serving spoon or a vessel, or they tell him to wait, then he should assume they wish to give, and he should wait. When they have given alms, he should cover the bowl with his upper robe, and return carefully and without hurry. He should be well-covered while walking in inhabited areas; he should be well-restrained while walking in inhabited areas; he should lower his eyes while walking in inhabited areas; he shouldn’t lift his robe while walking in inhabited areas; he shouldn’t laugh loudly while walking in inhabited areas; he shouldn’t be noisy while walking in inhabited areas; he shouldn’t sway his body while walking in inhabited areas; he shouldn’t swing his arms while walking in inhabited areas; he shouldn’t sway his head while walking in inhabited areas; he shouldn’t have his hands on his hips while walking in inhabited areas; he shouldn’t cover his head while walking in inhabited areas; he shouldn’t move about while squatting on his heels in inhabited areas. When he has left the village, he should put his bowl in its bag and hang it from his shoulder, fold up his robe and put it on his head, and put on his sandals and go. A monk who is staying in the wilderness should set out water for drinking and water for washing, should light a fire and provide fire-making implements, should provide a walking stick, and should learn the constellations— either all of them or a portion—and become skilled in the regions. This is the proper conduct for those staying in the wilderness.”

They considered this and thought, “If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism. So what should we do now?” They told the Buddha. “It may be, monks, that monks who are arguing and disputing do and say many things unworthy of monastics. If they consider this and think, ‘If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism,’ then I allow you to resolve that legal issue by covering over as if with grass. And it should be resolved 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 we were arguing and disputing, we did and said many things unworthy of monastics. If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism. If the Sangha is ready, it should resolve this legal issue by covering over as if with grass, except for heavy offenses and offenses connected with householders.’ The monks belonging to one side should then be informed by a competent and capable monk belonging to their own side: ‘Please, venerables, I ask you to listen. While we were arguing and disputing, we did and said many things unworthy of monastics. If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism. If the venerables are ready, then for your benefit and for my own, I’ll confess in the midst of the Sangha both your and my own offenses by covering over as if with grass, except for heavy offenses and offenses connected with householders.’ And the monks belonging to the other side should be informed by a competent and capable monk belonging to their own side: ‘Please, venerables, I ask you to listen.

There are three kinds of cotton down: cotton down from trees, cotton down from creepers, and cotton down from grass.” The monks from the group of six used pillows that were half the size of the body. When people walking about the dwellings saw this, they complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t use pillows that are half the size of the body. If you do, you commit an offense of wrong conduct. I allow you to make pillows the size of the head.” On one occasion in Rājagaha there was a hilltop fair. People prepared mattresses for the government officials:

the Buddha gave a teaching and addressed the monks: “Well then, I’ll lay down the proper conduct in regard to dwellings. If the dwelling he’s staying in is dirty, a monk should clean it if he’s able. When he’s cleaning the dwelling, he should first take out the bowl and robe and put them aside. He should take out the sitting mat and the sheet and put them aside. He should take out the mattress and the pillow and put them aside. Holding the bed low, he should carefully take it out without scratching it or knocking it against the door or the door frame, and he should put it aside. Holding the bench low, he should carefully take it out without scratching it or knocking it against the door or the door frame, and he should put it aside. He should take out the bed supports and put them aside. He should take out the spittoon and put it aside.

While we were arguing and disputing, we did and said many things unworthy of monastics. If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism. If the venerables are ready, then for your benefit and for my own, I’ll confess in the midst of the Sangha both your and my own offenses by covering over as if with grass, except for heavy offenses and offenses connected with householders.’ A competent and capable monk belonging to one side should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. While we were arguing and disputing, we did and said many things unworthy of monastics. If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism. If the Sangha is ready, then for the benefit of these venerables and myself, I’ll confess in the midst of the Sangha both their and my own offenses by covering over as if with grass, except for heavy offenses and offenses connected with householders. This is the motion. Please, venerables, I ask the Sangha to listen.

mattresses stuffed with wool, cloth, bark, grass, or leaves. When the fair was over, they removed the covers and took them away. The monks saw a large quantity of wool, cloth, bark, grass, and leaves abandoned on the ground. They told the Buddha. “I allow five kinds of mattresses: mattresses stuffed with wool, cloth, bark, grass, or leaves.” The Sangha was offered furniture cloth. “I allow you to cover the mattresses.” The monks laid a bed mattress on a bench and a bench mattress on a bed. The mattresses split open.

He should take out the leaning board and put it aside. After taking note of its position, he should take out the floor cover and put it aside. If the dwelling has cobwebs, he should first remove them from the ceiling cloth, and he should then wipe the windows and the corners of the room. If the walls have been treated with red ocher and they’re moldy, he should moisten a cloth, wring it out, and wipe the walls. If the floor has been treated with a black finish and it’s moldy, he should moisten a cloth, wring it out, and wipe the floor. If the floor is untreated, he should sprinkle it with water and then sweep it, trying to avoid stirring up dust. He should look out for any trash and discard it. He shouldn’t beat the furniture near other monks, near other dwellings,

‘Who am I to spare your life? Sir, it’s you who should spare mine.’ ‘Well then, Dīghāvu, if you spare my life, I’ll spare yours.’ The king and Dīghāvu spared each other’s lives. They shook hands and made a vow not to harm one another. The king said to the prince, ‘Well then, Dīghāvu, harness the chariot and let’s go.’ He did as asked and told to the king, ‘Sir, the chariot is ready. You may leave when you’re ready.’ The king mounted the chariot, with the prince driving it.

While we were arguing and disputing, we did and said many things unworthy of monastics. If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism. For the benefit of these venerables and myself, I confess in the midst of the Sangha both their and my own offenses by covering over as if with grass, except for heavy offenses and offenses connected with householders. Any monk who approves of confessing our offenses in the midst of the Sangha by covering over as if with grass should remain silent. Any monk who doesn’t approve should speak up. We have confessed our offenses in the midst of the Sangha by covering over as if with grass, except for heavy offenses and offenses connected with householders. The Sangha approves and is therefore silent. I’ll remember it thus.’ And a competent and capable monk belonging to the other side should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. While we were arguing and disputing, we did and said many things unworthy of monastics.

near water for drinking, or near water for washing. He shouldn’t beat the furniture in an open area upwind from these things, but downwind from them. He should sun the floor cover, clean it, beat it, bring it back inside, and put it back as before. He should sun the bed supports, wipe them, bring them back inside, and put them back where they were. He should sun the bed, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back as before. He should sun the bench, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back as before. He should sun the mattress and the pillow, clean them, beat them, bring them back inside, and put them back as before. He should sun the sitting mat and the sheet, clean them, beat them, bring them back inside, and put them back as before.

Theravāda Collection on Monastic Law The Small Division The chapter on the group of five hundred 1. The origin story of the communal recitation Then Venerable Mahākassapa addressed the monks: “On one occasion, as I was traveling from Pāvā to Kusināra with a large sangha of five hundred monks, I left the road and sat down at the foot of a tree. Just then a follower of the Ājīvakas was traveling toward Pāvā on the same road, holding a coral-tree flower that he had picked up in Kusināra. When I saw him coming, ‘Do you know anything about our Teacher?’

“Wait until it gets light. If any of that becomes available then, you can have it. If not, you’ll eat after walking for alms.” But they carried on as before. And they defecated and urinated on the furniture. After rising early in the morning, the Buddha heard the sound of those boys. He asked Venerable Ānanda, who told him what was happening. Soon afterwards he had the Sangha gathered and questioned the monks: “Is it true, monks, that the monks give the full ordination to people they know are less than twenty years old?” “It’s true, sir.”