AIブッダ 禅 経典データベース

He sent a message to the monks: “Please come, venerables, I’m sick.” They told the Buddha. “Even if you’re not asked, let alone if you are, I allow you to go for seven days to any of five kinds of persons— a monk, a nun, a trainee nun, a novice monk, or a novice nun. But you should return within seven days.” A monk sending a message “It may be that a sick monk sends a message to the monks: ‘Please come, venerables, I’m sick.’ Then, even if you’re not asked, let alone if you are, you should go for seven days, thinking,

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. 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.

He should sun the spittoon, wipe it, bring it back inside, and put it back where it was. He should sun the leaning board, wipe it, bring it back inside, and put it back where it was. He should put away the bowl and robe. When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away. He shouldn’t put the bowl away on the bare floor. When putting away the robe, he should hold the robe in one hand, wipe the bamboo robe rack or the clothesline with the other, and then put it away by folding the robe over it, making the ends face the wall and the fold face out. If dusty winds are blowing from the east, he should close the windows on the eastern side. If dusty winds are blowing from the west, he should close the windows on the western side. If dusty winds are blowing from the north, he should close the windows on the northern side. If dusty winds are blowing from the south, he should close the windows on the southern side.

“For as long as I live I wish to give rainy-season robes to the Sangha, and I wish to give meals to the newly-arrived and departing monastics, as well as to those who are sick and those nursing the sick. I also wish to give medicines to the sick, a regular supply of congee, and bathing robes to the nuns.” “But, Visākhā, what reason do you have for asking me for these eight favors?” Visākhā then told the Buddha what had happened to her slave, adding, “Nakedness is gross, disgusting, and repulsive. This is why I wish to give rainy-season robes to the Sangha for as long as I live. Also, not knowing the streets or where to go, newly-arrived monks will get exhausted while walking for alms. But if they eat a meal from me, they will get to know the streets and where to go for alms, and they will avoid getting exhausted. This is why I wish to give meals to the newly-arrived monks for as long as I live. Also, in trying to get a meal, departing monks may bother the Teacher, or they may arrive late at their destination. Or, if they fail to get a meal, they’ll be weak while traveling. But if they eat a meal from me, they won’t bother the Teacher, they’ll arrive at their destination at an appropriate time, and they won’t be weak while traveling.

If the weather is cold, he should open the windows during the day and close them at night. If the weather is hot, he should close the windows during the day and open them at night. If the yard is dirty, he should sweep it. If the gatehouse is dirty, he should sweep it. If the assembly hall is dirty, he should sweep it. If the water-boiling shed is dirty, he should sweep it. If the restroom is dirty, he should sweep it. If there’s no water for drinking, he should get some. If there’s no water for washing, he should get some. If there’s no water in the restroom ablutions pot, he should fill it.

How could that which is born, become, made up, and of a nature to fall apart, not fall apart? That’s impossible.’ On that occasion a monk called Subhadda, who had gone forth when old, was part of that group. He said to the monks, ‘Please stop grieving, stop lamenting. It’s good that we are free from that great ascetic. We were oppressed, always being told what’s allowable and what’s not. Now we can do what we like and not do what we don’t like.’

he stays in the same room as a regular monk; he stays apart from other monks; he doesn’t inform other monks of his status; he travels without a group.” On one occasion a large sangha of monks had gathered at Sāvatthī. The monks undertaking the trial period were unable to fulfill their duties. They told the Buddha. “I allow you to set aside the trial period. And it should be done like this. The monk undertaking the trial period should approach a monk, arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say, ‘I set aside the trial period,’ or ‘I set aside the proper conduct.’” Soon afterwards the monks at Sāvatthī left for various destinations.

“I allow you to apply balls of husk, smooth with a trowel, and then apply the black color.” The black color still did not adhere. “I allow you to apply excreted clay, smooth with a trowel, and then apply the black color.” The black color still did not adhere. “I allow sap and bitter substances.” 4. The prohibition against pictures At that time the monks from the group of six had pictures of women and men drawn in a dwelling. When people walking about the dwellings saw this, they complained and criticized them, “They’re just like householders who indulge in worldly pleasures!”

The monks undertaking the trial period were again able to fulfill their duties. They told the Buddha. “I allow you to take up the trial period. And it should be done like this. The monk undertaking the trial period should approach a monk, arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say, ‘I take up the trial period,’ or ‘I take up the proper conduct.’” The proper conduct for those undertaking the trial period is finished. 5. The proper conduct for those deserving rehabilitation. At this time monks deserving rehabilitation consented to regular monks bowing down to them, standing up for them, raising their joined palms to them, doing acts of respect toward them, offering them a seat, offering them a bed, offering them water for washing their feet and a foot stool, offering them a foot scraper, receiving their bowls and robes,

They told the Buddha. “You shouldn’t have pictures drawn of women and men. If you do, you commit an offense of wrong conduct. I allow you to make garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern.” 5. The allowance for foundations of bricks, etc. At that time the dwellings were built on a low base. They were flooded. “I allow you to raise the base.” The mound collapsed. “I allow you to construct three kinds of raised foundations:

He told the Buddha. “Are they able, Ānanda, to scare away crows?” The Buddha then gave a teaching and addressed the monks: “I allow you to give the going forth to a boy less than fifteen years old if he’s able to scare away crows.” 38. Kaṇṭaka At one time Venerable Upananda the Sakyan had two novice monks, Kaṇṭaka and Mahaka. They had sex with each other. The monks complained and criticized them, “How could novice monks misbehave like this?”

and massaging their backs when bathing. The monks of few desires complained and criticized them, “How can monks deserving rehabilitation consent to these things?” The monks told the Buddha. Soon afterwards the Buddha had the Sangha gathered and questioned the monks: “Is it true, monks, that monks deserving rehabilitation consent to these things?” “It’s true, sir.” The Buddha rebuked them … “It’s not suitable … How can monks deserving rehabilitation consent to these things?

They told the Buddha. “A single monk shouldn’t have two novice monks attend on him. If he does, he commits an offense of wrong conduct.” 39. The obscure At one time the Buddha was staying right there at Rājagaha during the rainy season, the winter, and the summer. People complained, “The districts are left in darkness and obscurity by the Sakyan monastics. They don’t brighten them up by their presence.” The monks heard the complaints of those people and told the Buddha. He said to Venerable Ānanda,

Regular monks offering him water for washing his feet and a foot-stool Regular monks offering him a foot-scraper Regular monks receiving his bowl and robe Regular monks massaging his back when he’s bathing. If he consents to any of these, he commits an offense of wrong conduct. Monks deserving rehabilitation should do the following with one another according to seniority: bow down, stand up, raise their joined palms, do acts of respect, offer a seat, offer a bed, offer water for washing the feet and a foot stool, offer a foot scraper, receive bowl and robe, and massage one another’s backs when bathing. Monks deserving rehabilitation should do five things with regular monks according to seniority: the observance-day ceremony, the invitation ceremony, distributing rainy-season robes, meal invitations, and meals. And now I will lay down the proper conduct for a monk deserving rehabilitation. This is the proper conduct: He shouldn’t give the full ordination.

“When there’s water available, you should wash after defecating. If you don’t, you commit an offense of wrong conduct.” At that time the monks used the restrooms according to seniority. Junior monks who had arrived first had to wait to defecate. Unable to hold out, they fainted and collapsed. They told the Buddha. … “Is it true, monks, that this is happening?” “It’s true, sir.” … “The restrooms shouldn’t be used according to seniority. If you do, you commit an offense of wrong conduct.

“How can these monks choose to live with such abundance?” After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “Is it true, monks, that there are monks who live like this?” “It’s true, sir.” … After rebuking them, the Buddha gave a teaching and addressed the monks: “After being received, the tonics allowable for sick monks—that is, ghee, butter, oil, honey, and syrup—should be used from storage for at most seven days. If you use them longer than that, you should be dealt with according to the rule.” The first section for recitation on allowable medicines is finished. 4. The allowance for sugar, etc. When the Buddha had stayed at Sāvatthī for as long as he liked, he set out wandering toward Rājagaha. While they were traveling, Venerable Revata the Doubter saw a sugar factory. As he approached, he noticed they were mixing the sugar with flour and ash. He thought,

Grass and dust fell into the assembly halls. “I allow you to firm up the structure and then to plaster it inside and outside, including: treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern; putting up bamboo robe racks and clotheslines.” At that time the monks spread their robes on the ground outside. The robes became dirty. “I allow bamboo robe racks and clotheslines outside.” The drinking water became warm. “I allow sheds and roof covers for the drinking water.” The drinking-water sheds were built on a low base. They were flooded. “I allow you to raise the base.”

At that time the monks had enough robes, but they needed water filters and bags. “I allow cloth for requisites.” 20. Discussion of the smallest robe-cloth that can be assigned to another, etc. Soon afterwards the monks thought, “These things that have been allowed by the Buddha—the three robes, the rainy-season robe, the sitting mat, the sheet, the itch-covering cloth, the washcloth, and the cloth for requisites—are they all to be determined or to be assigned to another?” They told the Buddha. “You should determine the three robes, not assign them to another; you should determine the rainy-season robe for the four months of the rainy season, and apart from that assign it to another; you should determine the sitting mat, not assign it to another;

“I allow you to raise the base.” The gatehouses didn’t have doors. “I allow doors, door frames, lower hinges, upper hinges, door jambs, bolt sockets, bolts, latches, keyholes, door-pulling holes, and door-pulling ropes.” Grass and dust fell into the gatehouses. “I allow you to firm up the structure and then plaster it inside and outside, including: treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern.” The yards were muddy. “I allow you to cover them with gravel.” They were unable to do it. “I allow you to lay paving stones.”

The Buddha said to Venerable Sāriputta, “Well then, Sāriputta, give Rāhula the going forth.” “But how, sir?” The Buddha then gave a teaching and addressed the monks: “The going forth as a novice monk should be given through the taking of the three refuges. It should be done like this. First the candidate should shave off his hair and beard and put on ocher robes. He should then arrange his upper robe over one shoulder, pay respect at the feet of the monks, squat on his heels, and raise his joined palms. He should then be told to say this: ‘I go for refuge to the Buddha, I go for refuge to the Teaching, I go for refuge to the Sangha.