AIブッダ 禅 経典データベース

‘Have I learned much and do I retain and accumulate what I’ve learned? Those teachings that are good in the beginning, good in the middle, and good in the end, that have a true goal and are well articulated, and that set out the perfectly complete and pure spiritual life—have I learned many such teachings, retained them in mind, recited them verbally, mentally investigated them, and penetrated them well by view? Is this quality found in me or not?’ If it’s not, there will be those who say, ‘Please learn the tradition first.’ He should reflect, ‘Have I properly learned both Monastic Codes in detail; have I analyzed them well, thoroughly mastered them, and investigated them well, both in terms of the rules and their detailed exposition? Is this quality found in me or not?’ If it’s not, then when he’s asked, ‘Where was this said by the Buddha?’ he won’t be able to reply. And there will be those who say, ‘Please learn the Monastic Law first.’ A monk should see these five qualities in himself before accusing another.” 9. The qualities to be set up by one who accuses another “Sir, how many qualities should a monk set up in himself before accusing another?”

If the Sangha is ready, it should abolish this monastery zone, 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 abolishes this monastery zone, defining who belongs to the same community and who should do the observance-day ceremony together. Any monk who approves of abolishing this monastery zone, defining who belongs to the same community and who should do the observance-day ceremony together, should remain silent. Any monk who doesn’t approve should speak up. The Sangha has abolished this monastery zone, defining who belongs to the same community and who should do the observance-day ceremony together. The Sangha approves and is therefore silent. I’ll remember it thus.’ 9. Zones of inhabited areas, etc. “There are monks who live supported by inhabited areas where no monastery zone has been established. In these cases, the zone of the inhabited area defines who belongs to the same community and who should do the observance-day ceremony together.

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, and none of the 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. 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.

For that monk the robe season ends together with the other monks. The group of seven on “takes” is finished. 3. The group of seven on “with” A monk who has participated in the robe-making ceremony leaves the monastery with a finished robe, thinking, “I won’t return.” For that monk the robe season ends when he departs from the monastery. A monk who has participated in the robe-making ceremony leaves the monastery with robe-cloth. 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 leaves the monastery with robe-cloth.

does a procedure of demotion against one deserving a procedure of demotion, 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, or rehabilitates one deserving rehabilitation and 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 applies resolution through recollection to one deserving resolution through recollection and applies resolution because of past insanity to one deserving resolution because of past insanity, that procedure is legitimate, in accordance with the Monastic Law,

“When a monk has five qualities, a legal procedure of reconciliation against him shouldn’t be lifted: he gives the full ordination; he gives formal support; he has a novice monk attend on him; he accepts being appointed as an instructor of the nuns; he instructs the nuns, whether appointed or not. When a monk has another five qualities, a procedure of reconciliation against him shouldn’t be lifted: he commits the same offense for which the Sangha did the procedure of reconciliation against him; he commits an offense similar to the one for which the Sangha did the procedure of reconciliation against him; he commits an offense worse than the one for which the Sangha did the procedure of reconciliation against him; he criticizes the procedure; he criticizes those who did the procedure. When a monk has eight qualities, a procedure of reconciliation against him shouldn’t be lifted: he cancels the observance-day ceremony of a regular monk; he cancels the invitation ceremony of a regular monk; he directs a regular monk; he gives instructions to a regular monk; he gets permission from a regular monk to correct him; he accuses a regular monk of an offense; he reminds a regular monk of an offense; he associates inappropriately with other monks.” The group of eighteen on not to be lifted is finished. The group of eighteen on to be lifted “When a monk has five qualities, a legal procedure of reconciliation against him should be lifted:

For a novice monk, the probation is suspended. If he’s given the full ordination again, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s already undertaken is valid. And the remainder is to be undertaken. It may be that a monk on probation goes insane. For one who’s insane, the probation is suspended. If he regains his sanity, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s already undertaken is valid. And the remainder is to be undertaken. It may be that a monk on probation becomes deranged. For one who’s deranged, the probation is suspended. If he regains his sanity, he continues the previous probationary process right away.

I’m not able to wait for seven months.” “Then wait six months … five months … four months … three months … and we’ll go forth together.” “That’s too long. I’m not able to wait for half a month.” “Then wait seven days, while I hand over the rulership to my sons and brothers.” “Seven days isn’t long. I’ll wait.”

“He should set up five qualities in himself: ‘I’ll speak at an appropriate time, not at an inappropriate one; I’ll speak the truth, not falsehood; I’ll speak gently, not harshly; I’ll speak what’s beneficial, not what’s unbeneficial; I’ll speak with a mind of good will, not with ill will.’” 10. Discussion on the one who accuses and the one who is accused “Sir, if a monk accuses another illegitimately, in how many ways should regret be aroused in him?” “Regret should be aroused in him in five ways: ‘Venerable, you’re accusing at the wrong time, not at the right time, and so it’s appropriate for you to have regret.

If it is an uninhabited area in the wilderness, a distance of 80 meters on all sides defines who belongs to the same community and who should do the observance-day ceremony together. or a whole lake cannot be a monastery zone in its own right. In a river, in the ocean, and in a lake, the zone that defines who belongs to the same community and who should do the observance-day ceremony together is the distance an average man can splash water in all directions.” At one time the monks from the group of six established a monastery zone that overlapped with an existing monastery zone. “The establishment of the first zone is a legitimate legal procedure that is irreversible and fit to stand. The establishment of the subsequent zone is an illegitimate legal procedure that is reversible and unfit to stand. You shouldn’t establish a monastery zone that overlaps with an existing monastery zone. If you do, you commit an offense of wrong conduct.” At one time the monks from the group of six established a monastery zone that enclosed one existing monastery zone within it. “The establishment of the first zone is a legitimate legal procedure that is irreversible and fit to stand.

When they’ve just finished, and only some members of the gathering have left, a greater number of resident monks arrive. In such a case, those monks should do the invitation ceremony once more. 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, and only some members of the gathering have left, an equal 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. And there’s a serious offense for those who already have invited.

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 leaves the monastery with robe-cloth. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” He 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 leaves the monastery with robe-cloth, thinking, “I’ll return.” When he is outside the monastery zone, he has the robe made. When the robe has been made, he hears that they have made an end to the robe season in that monastery. For that monk the robe season ends when he hears about the end of the robe season.

and the Sangha isn’t at fault. If a unanimous Sangha 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, 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,

he doesn’t give the full ordination; he doesn’t give formal support; he doesn’t have a novice monk attend on him; he doesn’t accept being appointed as an instructor of the nuns; he doesn’t instruct the nuns, whether appointed or not. When a monk has another five qualities, a procedure of reconciliation against him should be lifted: he doesn’t commit the same offense for which the Sangha did the procedure of reconciliation against him; he doesn’t commit an offense similar to the one for which the Sangha did the procedure of reconciliation against him; he doesn’t commit an offense worse than the one for which the Sangha did the procedure of reconciliation against him; he doesn’t criticize the procedure; he doesn’t criticize those who did the procedure. When a monk has eight qualities, a procedure of reconciliation against him should be lifted: he doesn’t cancel the observance-day ceremony of a regular monk; he doesn’t cancel the invitation ceremony of a regular monk; he doesn’t direct a regular monk; he doesn’t give instructions to a regular monk; he doesn’t get permission from a regular monk to correct him; he doesn’t accuse a regular monk of an offense; he doesn’t remind a regular monk of an offense; he doesn’t associate inappropriately with other monks.” The group of eighteen on to be lifted is finished. “And this is how it should be lifted. The monk Sudhamma should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say, ‘Venerables, the Sangha has done a legal procedure of reconciliation against me. I’m now conducting myself properly and suitably, and deserve to be released. I ask for that legal procedure to be lifted.’

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, and only some members of the gathering have 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. 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.’

A monk who has participated in the robe-making ceremony leaves the monastery with robe-cloth, thinking, “I’ll return.” When he is outside the monastery zone, he has the 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 leaves the monastery with robe-cloth, thinking, “I’ll return.” When he is outside the monastery zone, he has the 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 seven on “with” is finished. 4. The group of six on “takes”

gives the trial period to one deserving the trial period, or rehabilitates one deserving rehabilitation and 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.” Soon afterwards the Buddha addressed the monks: “If a unanimous Sangha applies resolution because of past insanity to one deserving resolution through recollection, that procedure is illegitimate, contrary to the Monastic Law, and the Sangha is at fault. If a unanimous Sangha does a legal procedure of further penalty against one deserving resolution through recollection, does a legal procedure of condemnation against one deserving resolution through recollection, does a legal procedure of demotion against one deserving resolution through recollection, does a legal procedure of banishment against one deserving resolution through recollection,

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 Sangha has done a legal procedure of reconciliation against the monk Sudhamma. He’s now conducting himself properly and suitably, and deserves to be released. He’s asking for that legal procedure to be lifted. If the Sangha is ready, it should lift that legal procedure of reconciliation against him. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha has done a legal procedure of reconciliation against the monk Sudhamma. He’s now conducting himself properly and suitably, and deserves to be released. He’s asking for that legal procedure to be lifted. The Sangha lifts that legal procedure of reconciliation against him.

For one who’s ejected, the probation is suspended. If he’s readmitted, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s already undertaken is valid. And the remainder is to be undertaken. It may be that a monk on probation is ejected for not giving up a bad view. For one who’s ejected, the probation is suspended. If he’s readmitted, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s already undertaken is valid. And the remainder is to be undertaken.” “It may be that a monk deserving to be sent back to the beginning disrobes. For one who’s disrobed, the sending back to the beginning is suspended. If he’s given the full ordination again, he continues the previous probationary process right away.

You’ve been accused falsely, not truthfully, and so there’s no need for you to have regret. You’ve been accused harshly, not gently, and so there’s no need for you to have regret. You’ve been accused unbeneficially, not beneficially, and so there’s no need for you to have regret. You’ve been accused with a mind of ill will, not with a mind of good will, and so there’s no need for you to have regret.’” “And if a monk accuses another legitimately, in how many ways should non-regret be aroused in him?” “Non-regret should be aroused in him in five ways: ‘Venerable, you’re accusing at the right time, not at the wrong time, and so there’s no need for you to have regret. You’re accusing truthfully, not falsely, and so there’s no need for you to have regret. You’re accusing gently, not harshly, and so there’s no need for you to have regret. You’re accusing beneficially, not unbeneficially, and so there’s no need for you to have regret.