AIブッダ 禅 経典データベース

The preceptor should put away the robe and bowl. 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. When the student has gotten up, the preceptor should put away the seat and also the foot stool, the foot scraper, and the water for washing the feet. If the place is dirty, he should sweep it.” “If the student wants to bathe, the preceptor should prepare a bath. If he wants a cold bath, he should prepare that; if he wants a hot bath, he should prepare that. If the student wants to take a sauna, the preceptor should knead bath powder, moisten the clay, take a sauna bench, and go to the sauna. After giving his student the sauna bench, receiving his robe, and putting it aside, he should give him the bath powder and the clay.

And he told them what had seen. The dragon woke up from the noise and sat down on his seat. The monks asked him He replied, “I’m a dragon.” “Why did you do this?” The dragon told them what had happened, and they told the Buddha. He then had the Sangha of monks gathered and said to the dragon, “Dragons are unable to make progress on this spiritual path. Go, dragon, and keep the observance days of the fourteenth, the fifteenth, and the eighth of the lunar half-month. In this way you’ll be released from existence as a dragon and quickly become human.”

adding, “What should I do now?” They told the Buddha. “Well then, the Sangha should give the monk Udāyī probation for one day for one offense of intentional emission of semen, concealed for one day. And it should be given like this. The monk Udāyī 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, I’ve committed one offense of intentional emission of semen, concealed for one day. I ask the Sangha for probation for one day for that offense.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha:

“Sir, please give me your park to set up a monastery.” “I wouldn’t give it away even if you covered the park with ten million gold coins.” “It’s a deal!” “No it isn’t!” They then asked judges to decide on the matter. “Sir, since you gave a price, the park is sold.” Anāthapiṇḍika then had gold coins brought out in carts and covered the Jeta Grove with ten million coins. After yet another load had been brought out, there was still a small area near the gatehouse that was not covered. Anāthapiṇḍika told his people, “Go and get more coins.

If he’s able, he should enter the sauna. When entering the sauna, he should smear his face with clay, cover himself front and back, and then enter. He shouldn’t sit encroaching on the senior monks, or block the junior monks from getting a seat. While in the sauna, he should provide assistance to his student. When leaving the sauna, he should take the sauna bench, cover himself front and back, and then leave. The preceptor should also provide assistance to his student in the water. When the preceptor has bathed, he should be the first to come out. He should dry himself and put on his sarong. He should then wipe the water off his student’s body, and he should give him his sarong and then his upper robe. Taking the sauna bench, he should be the first to return. He should prepare a seat, and also set out a foot stool, a foot scraper, and water for washing the feet. He should ask his student if he wants water to drink.” “If the dwelling where the student is staying is dirty, the preceptor 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. 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.

Theravāda Collection on Monastic Law The Small Division The chapter on the group of seven hundred One hundred years after the Buddha had attained final extinguishment, the Vajjian monks of Vesālī proclaimed ten practices as allowable: the salt-in-horn practice; the two-fingerbreadths practice; the next-village practice; the many-monasteries practice; the consent practice; customary practices; the unchurned practice; palm-juice drinking; sitting mats without borders; and gold, silver, and money. At that time Venerable Yasa of Kākaṇḍa was wandering in the Vajjian country, when he arrived at Vesālī. There he stayed in the hall with the peaked roof in the Great Wood. Soon afterwards, on the observance day, the Vajjian monks of Vesālī filled a bronze bowl with water and placed it in the midst of the Sangha of monks. Whenever a lay follower of Vesālī came, they said, “Please give a <i lang='pi' translate='no'>kahāpaṇa</i> coin to the Sangha, or half a <i lang='pi' translate='no'>kahāpaṇa</i>, or a <i lang='pi' translate='no'>pāda</i>, or a <i lang='pi' translate='no'>māsaka</i>. The Sangha needs requisites.”

We’ll cover this area too.” But Prince Jeta thought, “This must be really worthwhile, as he’s giving up so much money.” And he said to Anāthapiṇḍika, “That’s enough, householder, don’t cover that area. Let me keep it. It will be my gift.” Anāthapiṇḍika thought, “Prince Jeta is a well-known person.

But Yasa said to the lay followers, “Don’t give a <i lang='pi' translate='no'>kahāpaṇa</i> to the Sangha, or half a <i lang='pi' translate='no'>kahāpaṇa</i>, or a <i lang='pi' translate='no'>pāda</i>, or a <i lang='pi' translate='no'>māsaka</i>. Gold, silver, and money aren’t allowable for the Sakyan monastics. They neither accept nor receive gold, silver, or money. The Sakyan monastics have given up gems and gold, and live without gold, silver, and money.” But although Yasa said this, the lay followers continued to give money to the Sangha. The next morning the Vajjian monks distributed the money evenly. And they said to Yasa, “Here’s your share, Yasa.”

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 the monk Udāyī probation for one day for one offense of intentional emission of semen, concealed for one day. The Sangha approves and is therefore silent. I’ll remember it thus.’” Trial periods for those with offenses concealed for one day When he had completed that probation, he told the monks, “I had committed one offense of intentional emission of semen, concealed for one day. I asked the Sangha to give me probation for one day for that offense, I’ve now completed it.

Leader of travelers, wander the world without obligation. Sir, proclaim the Teaching; There will be those who understand.” Twice the Buddha repeated to Sahampati what he had thought, and on both occasions Sahampati repeated his request. The Buddha understood the request of that supreme being. Then, with the eye of a Buddha, he surveyed the world out of compassion for sentient beings. He saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and difficult to teach. He even saw some who regarded the next world as dangerous and to be avoided, while others did not. It was just like blue, red, and white lotuses, sprouted and grown in a lotus pond: some remain submerged in the water without rising out of it, others reach the surface of the water, while others still rise out of the water without being touched by it. When he had seen this, the Buddha replied to Sahampati in verse: “The doors to the freedom from death are open! May those who hear release their faith.

“The dwelling is large. You can stay here and so can we.” But they said, “Leave, this dwelling is ours,” and they grabbed them by the necks and threw them out in anger. The monks from the group of seventeen cried. When other monks asked them why, they told them what had happened. The monks of few desires complained and criticized them, “How could the monks from the group of six angrily throw other monks out of a dwelling belonging to the Sangha?” They told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “Is it true, monks, that you did this?”

“It’s true, sir.” The Buddha rebuked them … and after giving a teaching, he addressed the monks: “You shouldn’t, in anger, throw a monk out of a dwelling belonging to the Sangha. If you do, you should be dealt with according to the rule. You should allocate the dwellings.” 17. The appointment of allocators of dwellings The monks thought, “Who should allocate the dwellings?” They told the Buddha, who then gave a teaching and addressed the monks:

“They are building the fortress, Ānanda, as if they had consulted with the Tāvatiṁsa gods.” The Buddha told Ānanda what he had seen, adding, “As far, Ānanda, as the extent of the Indian realm, as far as the routes of commerce, Pāṭaliputta will be the chief city, the destination for merchandise. And there will be three dangers for Pāṭaliputta: fire, water, and internal dissent.” Sunidha and Vassakāra then went to the Buddha and exchanged pleasantries with him, “Please accept tomorrow’s meal from us together with the Sangha of monks.” The Buddha consented by remaining silent. Knowing that he had consented, they left. Having had various kinds of fine foods prepared, they had the Buddha informed that the meal was ready.

“Previously this resident monk made sure we got a bath, and he helped us get congee, fresh foods, and meals. But now he’s stopped. He’s become hostile, this resident monk. Well then, let’s eject him.” Soon afterwards those newly-arrived monks gathered and confronted Kassapagotta with what had happened, adding, “You’ve committed an offense. Do you recognize it?” “No. I haven’t committed any offense that I should recognize.” Those newly-arrived monks then ejected Kassapagotta for not recognizing an offense. Kassapagotta thought,

‘Please train your own bodily conduct first.’ He should reflect, ‘Is my verbal conduct pure and flawless? Is this quality found in me or not?’ there will be those who say, ‘Please train your own verbal conduct first.’ He should reflect, ‘Do I have a mind of good will toward my fellow monastics, a mind free from anger? Is this quality found in me or not?’ If it’s not, there will be those who say, ‘Please set up a mind of good will toward your fellow monastics first.’ He should reflect,

“Is it true, Bhaddiya, that when you’re in the wilderness, at the foot of a tree, or in an empty dwelling, you frequently utter this heartfelt exclamation: ‘Oh, what happiness! Oh, what happiness!’?” “Yes, venerable sir.” “But why do you say this?” “In the past, sir, when I was a king, I was well protected within and outside the royal compound, within and outside of town, and within and outside the country. But although I was protected and guarded in this way, I was fearful, agitated, and distrustful. But now, sir, when I’m in the wilderness, at the foot of a tree, or in an empty dwelling, I’m free from fear, agitation, and distrust. I’m free from bother, relaxed, living on what’s given by others, with a mind as free as a wild animal. That’s why I say this.” Seeing the significance of this, on that occasion the Buddha uttered a heartfelt exclamation: “They who have no anger within,

If they do ask the newly-arrived monks about it, and they change their view, but then do the invitation ceremony separately, there’s an offense of wrong conduct. If they do ask the newly-arrived monks about it, and they change their view, and then do the invitation ceremony together, there’s no offense.” 18. The section on “you shouldn’t go” “On the invitation day you shouldn’t go from a monastery with monks to a monastery without monks, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a monastery with monks to a non-monastery without monks, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a monastery with monks to a monastery or a non-monastery without monks, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a non-monastery with monks to a monastery without monks, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a non-monastery with monks to a non-monastery without monks, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a non-monastery with monks to a monastery or a non-monastery without monks, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a monastery without monks, except if you go with a sangha or there are dangers.

On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a non-monastery without monks, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a monastery or a non-monastery without monks, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a monastery with monks to a monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a monastery with monks to a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a monastery with monks to a monastery or a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a non-monastery with monks to a monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a non-monastery with monks to a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a non-monastery with monks to a monastery or a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers.

On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a monastery or a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers.” 19. The section on “you may go” “On the invitation day you may go from a monastery with monks to a monastery with monks who belong to the same Buddhist sect if you know you’ll get there on the same day. On the invitation day you may go from a monastery with monks to a non-monastery with monks … to a monastery or a non-monastery with monks who belong to the same Buddhist sect if you know you’ll get there on the same day. On the invitation day you may go from a non-monastery with monks to a monastery with monks … to a non-monastery with monks … to a monastery or a non-monastery with monks who belong to the same Buddhist sect if you know you’ll get there on the same day. On the invitation day you may go from a monastery or a non-monastery with monks to a monastery with monks … to a non-monastery with monks …

He then said it a third time, and the Buddha replied: “I wouldn’t even hand the Sangha over to Sāriputta and Mogallāna, so why then to you, a wretched devourer of junk?” Devadatta thought, “The Buddha disparages me in front of a gathering that includes the king as a devourer of junk, while praising Sāriputta and Mogallāna,” and he bowed down in anger, circumambulated the Buddha with his right side toward him, and left. This was the first time Devadatta had ill will toward the Buddha. Soon afterwards the Buddha addressed the monks: “Well then, the Sangha should do a legal procedure for the purpose of making an announcement about Devadatta in Rājagaha like this: ‘Devadatta’s character has changed.