AIブッダ 禅 経典データベース

“How many kinds of observance-day procedures are there?” “There are these four kinds: The observance-day procedure that is illegitimate and has an incomplete assembly. The observance-day procedure that is illegitimate but has a complete assembly. The observance-day procedure that is legitimate but has an incomplete assembly. The observance-day procedure that is legitimate and has a complete assembly. and third of these shouldn’t be done; I haven’t allowed such procedures. The fourth should be done; I have allowed such procedures. Therefore, monks, you should train like this: ‘We will do observance-day procedures that are legitimate and have a complete assembly.’”

They then do the invitation ceremony, aiming at schism. When they’ve just finished, and the entire gathering has 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 the entire gathering has 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.

A monk who has participated in the robe-making ceremony takes an unfinished robe and leaves the monastery. 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 takes an unfinished robe and leaves the monastery. 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 takes an unfinished robe and leaves the monastery. 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,

does a legal procedure of reconciliation against one deserving resolution through recollection, does a legal procedure of ejection against one deserving resolution through recollection, gives probation to one deserving resolution through recollection, sends back to the beginning one deserving resolution through recollection, gives the trial period to one deserving resolution through recollection, rehabilitates one deserving resolution through recollection, gives full ordination 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 because of past insanity, that procedure is illegitimate, contrary to the Monastic Law, and the Sangha is at fault.

Any monk who approves of lifting that legal procedure 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. 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. Any monk who approves of lifting that legal procedure should remain silent. Any monk who doesn’t approve should speak up. The Sangha has lifted that legal procedure of reconciliation against the monk Sudhamma.

Please let him go forth first. We’ll then bow down to him, rise up for him, raise our joined palms to him, and do acts of respect toward him. In this way our Sakyan pride will be humbled.” And the Buddha had Upāli go forth first, and afterwards the young Sakyans. During that very rainy season Venerable Bhaddiya realized the three insights, Venerable Anuruddha obtained clairvoyance, Venerable Ānanda realized stream-entry, whereas Devadatta obtained supernormal powers, but no stage of awakening. Then, when Bhaddiya was in the wilderness, at the foot of a tree, or in an empty dwelling, he frequently uttered this heartfelt exclamation: “Oh, what happiness! Oh, what happiness!”

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 the entire 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.” The group of fifteen on aiming at schism is finished. The group of seventy-five is finished.

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 takes an unfinished robe and leaves the monastery, 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. A monk who has participated in the robe-making ceremony takes an unfinished robe and leaves the monastery, 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.

If a unanimous Sangha does a legal procedure of condemnation against one deserving resolution because of past insanity, does a legal procedure of demotion against one deserving resolution because of past insanity, does a legal procedure of banishment against one deserving resolution because of past insanity, does a legal procedure of reconciliation against one deserving resolution because of past insanity, does a legal procedure of ejection against one deserving resolution because of past insanity, gives probation to one deserving resolution because of past insanity, sends back to the beginning one deserving resolution because of past insanity, gives the trial period to one deserving resolution because of past insanity, rehabilitates one deserving resolution because of past insanity, gives full ordination to one deserving resolution because of past insanity,

This is the third way. After reciting the introduction, the four rules entailing expulsion, the thirteen rules entailing suspension, and the two undetermined rules, the rest is announced as if heard. This is the fourth way. In full is the fifth.” When they heard that the Buddha had allowed the recitation of the Monastic Code in brief, some monks recited it in brief all the time. “You shouldn’t recite the Monastic Code in brief. If you do, you commit an offense of wrong conduct.” At that time, on the observance day in a certain monastery in the Kosalan country, there was a threat from primitive tribes.

14. The successive series on entering a monastery zone “On the invitation day, five or more resident monks may have gathered together in a certain monastery. They don’t know that other resident monks are entering the monastery zone. … They don’t know that other resident monks have entered the monastery zone. … They don’t see that other resident monks are entering the monastery zone. … They don’t see that other resident monks have entered the monastery zone. …

For that monk the robe season ends while he is outside the monastery zone. A monk who has participated in the robe-making ceremony takes an unfinished robe and leaves the monastery, 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 six on “takes” is finished. 5. The group of six on “with” A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe. 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.

or applies resolution through recollection to one deserving resolution because of past insanity, that procedure is illegitimate, contrary to the Monastic Law, and the Sangha is at fault. If a unanimous Sangha does a legal procedure of condemnation against one deserving a procedure of further penalty … against one deserving a procedure of condemnation … against one deserving a procedure of demotion … against one deserving a procedure of banishment … against one deserving a procedure of reconciliation … against one deserving a procedure of ejection … against one deserving probation … against one deserving to be sent back to the beginning …

“It’s true, sir.” The Buddha rebuked him, “It’s not suitable … How can Channa commit an offense, but then refuse to recognize it? This will affect people’s confidence …” After rebuking him … he gave a teaching and addressed the monks: “Well then, the Sangha should do a legal procedure of ejecting the monk Channa for not recognizing an offense, prohibiting him from living with the Sangha. And this is how it should be done.

is ejected for not recognizing an offense, is ejected for not making amends for an offense, or is ejected for not giving up a bad view. For one who’s ejected, the giving of the trial period 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 undertaken is valid. And he’s to be given the trial period.” “It may be that a monk undertaking the trial period disrobes. For one who’s disrobed, the trial period is suspended. If he’s given the full ordination again, he continues the previous probationary process right away.

This is the summary: “On the observance day, as far as, The bad monk did not leave; Thrown out by Moggallāna, Amazing, in the instruction of the Victor. Slopes, and gradual training, Steady, without transgressing; Corpse, the Sangha ejects, Rivers, and they lose. They flow, they are extinguished,

Let me follow behind him, for one who seeks the path will find it.” After walking for alms in Rājagaha, Assaji turned back with his almsfood. Sāriputta then went up to him and exchanged pleasantries with him. “Venerable, your senses are clear and your skin is pure and bright. In whose name have you gone forth? Who is your teacher or whose teaching do you follow?” “There’s a great ascetic, a Sakyan who has gone forth from the Sakyan clan. I’ve gone forth in his name, he’s my teacher, and I follow his teaching.” “But what does he teach?” “I’ve only recently gone forth; I’m new to this spiritual path. I’m not able to give you the Teaching in full, but I can tell you the meaning in brief.” Sāriputta replied, “Yes, please,” and he added:

The monks were unable to recite the Monastic Code in full. “I allow you to recite the Monastic Code in brief when there are threats.” The monks from the group of six recited the Monastic Code in brief even when there were no threats. “You shouldn’t recite the Monastic Code in brief when there are no threats. If you do, you commit an offense of wrong conduct. I allow you to recite the Monastic Code in brief when there are any of these threats: a threat from kings, bandits, fire, floods, people, spirits, predatory animals, or creeping animals, or a threat to life, or a threat to the monastic life.” On one occasion the monks from the group of six gave a teaching in the midst of the Sangha without being asked. “You shouldn’t give a teaching in the midst of the Sangha without being asked. If you do, you commit an offense of wrong conduct.

They don’t hear that other resident monks are entering the monastery zone. … They don’t hear that other resident monks have entered the monastery zone. …” As there are one hundred and seventy-five sets of three for resident monks with resident monks, so there is for newly-arrived monks with resident monks, resident monks with newly-arrived monks, newly-arrived monks with newly-arrived monks. Thus by way of succession, there are seven hundred sets of three. 15. Different days “It may be, monks, that for the resident monks it’s the fourteenth day of the lunar half-month, but for the newly-arrived monks it’s the fifteenth. Then— If the number of resident monks is greater, the newly-arrived monks should fall in line with the resident monks. If the number is the same, the newly-arrived monks should fall in line with the resident monks. If the number of newly-arrived monks is greater, the resident monks should fall in line with the newly-arrived monks. It may be that for the resident monks it’s the fifteenth day of the lunar half-month, but for the newly-arrived monks it’s the fourteenth. Then— If the number of resident monks is greater, the newly-arrived monks should fall in line with the resident monks.

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 an unfinished robe. 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 an unfinished robe. 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 an unfinished robe, thinking, “I’ll return.” When he is outside the monastery zone, he has the robe made.