AIブッダ 禅 経典データベース

I asked the Sangha to give me probation for five days for that offense, While on probation, I committed one unconcealed offense of intentional emission of semen. What should I do now?” They told the Buddha. “Well then, the Sangha should send the monk Udāyī back to the beginning for one unconcealed offense of intentional emission of semen, committed while on probation. And it should be done 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, ‘Venerables, I had committed one offense of intentional emission of semen, concealed for five days. I asked the Sangha to give me probation for five days for that offense, While on probation, I committed one unconcealed offense of intentional emission of semen.

They told the Buddha. “You shouldn’t give the full ordination to someone with a borrowed almsbowl. If you do, you commit an offense of wrong conduct.” On one occasion the monks gave the full ordination to someone with borrowed robes. When he had been ordained, they took back the robes. He then walked naked for alms. People complained and criticized him, “He’s just like the monastics of other religions.” They told the Buddha. “You shouldn’t give the full ordination to someone with borrowed robes.

If you do, you commit an offense of wrong conduct.” On one occasion the monks gave the full ordination to someone with a borrowed almsbowl and borrowed robes. When he had been ordained, they took back the bowl and the robes. He then walked naked for alms and received it in his hands. People complained and criticized him, “He’s just like the monastics of other religions.” They told the Buddha. “You shouldn’t give the full ordination to someone with a borrowed almsbowl and borrowed robes. If you do, you commit an offense of wrong conduct.” The section consisting of twenty-one cases when the full ordination is not to be given is finished.

On one occasion, Venerable Revata gave a robe to a monk to take to Venerable Sāriputta, saying, “Please give this robe to the elder.” While on his way, that monk took that robe on trust from Revata. Later, when Revata met Sāriputta, Revata asked him whether he had received that robe. He replied that he had not. Revata then asked the other monk, “I gave you a robe to take to the elder. Where’s that robe?” “I took it on trust from you.”

Sāriputta told the Buddha what had happened. Soon afterwards the Buddha had the Sangha gathered and questioned the monks: “Is it true, monks, that the monks who are the pupils of the monks from the group of six did this?” “It’s true, sir.” … After rebuking them … the Buddha gave a teaching and addressed the monks: “Even what has merely been prepared for the Sangha shouldn’t be reserved according to seniority. If you do, you commit an offense of wrong conduct.” 14. The allowance for what belongs to a householder At that time people prepared high and luxurious resting places in the dining halls in inhabited areas, that is:

They told the Buddha. “It may be that a monk gives a robe to a monk to take to yet another monk, saying, ‘Give this robe to so-and-so.’ If, while on his way, he takes it on trust from the sender, it’s properly taken. But if he takes it on trust from the intended recipient, it’s improperly taken. It may be that a monk gives a robe to a monk to take to yet another monk, saying, ‘Give this robe to so-and-so.’ If, while on his way, he takes it on trust from the intended recipient,

For the third time, I speak on this matter. … The Sangha has sent the monk Udāyī back to the beginning for one unconcealed offense of intentional emission of semen, committed while on probation. The Sangha approves and is therefore silent. I’ll remember it thus.’” Sending back to the beginning of those deserving the trial period When he had completed that probation, while deserving the trial period, he committed one unconcealed offense of intentional emission of semen. He told the monks, “I had committed one offense of intentional emission of semen, concealed for five days. I asked the Sangha to give me probation for five days for that offense, While on probation, I committed one unconcealed offense of intentional emission of semen. I asked the Sangha to send me back to the beginning for that offense,

When I had completed the probation, while deserving the trial period, I committed one unconcealed offense of intentional emission of semen. What should I do now?” They told the Buddha. “Well then, the Sangha should send the monk Udāyī back to the beginning for one unconcealed offense of intentional emission of semen, committed while deserving the trial period. And it should be done 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, ‘Venerables, I had committed one offense of intentional emission of semen, concealed for five days. … When I had completed the probation, while deserving the trial period, I committed one unconcealed offense of intentional emission of semen. I ask the Sangha to send me back to the beginning for that offense.’ And he should ask a second

to someone lame … to someone paralyzed on one side … to someone crippled … to someone weak from old age … to someone blind … to someone deaf … to someone blind and mute … to someone blind and deaf … to someone mute and deaf … to someone blind, mute, and deaf.

“Sir, what should I do in regard to the Jeta Grove?” “You should dedicate the Jeta Grove to the Sangha as a whole, both present and future.” “Yes, sir.” And he did just that. The Buddha then expressed his appreciation with these verses: “Cold and heat are kept away, And so are predatory beasts, And creeping animals and mosquitoes, And also chill and rain. They keep away the wind and burning sun, When those awful things arise.

“Is the two-fingerbreadths practice allowable?”—“What’s the two fingerbreadths practice?”—“Is it allowable to eat at the wrong time, so long as the shadow of the sundial is within two fingerbreadths of midday?”—“No.” “Is the next-village practice allowable?”—“What’s the next-village practice?”—“When you have finished your meal and refused an invitation to eat more, is it allowable to eat non-leftover food if you intend to go to the next village?”—“No.” “Is the many-monasteries practice allowable?”—“What’s the many-monasteries practice?”—“When there are a number of monasteries within the same monastery zone, is it allowable for them to do the observance-day ceremony separately?”—“No.” “Is the consent practice allowable?”—“What’s the consent practice?”—“Is it allowable to do a legal procedure with an incomplete Sangha, with the intention of getting consent from the absent monks afterwards?”—“No.” “Are customary practices allowable?”—“What are customary practices?”—“Is it allowable to follow the practices of one’s preceptors or teachers?”—“Sometimes it is, sometimes it isn’t.” “Is the unchurned practice allowable?”—“What’s the unchurned practice?”—“When you have finished your meal and refused an invitation to eat more, is it allowable to drink that which is halfway between milk and curd, if it’s not left over?”—“No.” “Is palm-juice drinking allowable?”—“What’s palm juice?”—“Is it allowable to drink that which has started to ferment, but which hasn’t yet become a proper alcoholic drink?”—“No.” “Are sitting mats without borders allowable?”—“No.” “Is gold, silver, or money allowable?”—“No.” “The Vajjian monks of Vesālī proclaim these ten practices.

They told the Buddha. … “You shouldn’t give the going forth to someone without a hand, to someone without a foot, to someone without a hand and foot, to someone without an ear, to someone without a nose, to someone without an ear and nose, to someone without a finger or toe, to someone with a cut tendon, to someone with joined fingers,

When he had completed that probation, he told the monks, “I had committed one offense of intentional emission of semen, concealed for five days … I’ve now completed the probation. What should I do next?” They told the Buddha. “Well then, the Sangha should give the monk Udāyī the trial period of six days for the three offenses. 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, ‘Venerables, I had committed one offense of intentional emission of semen, concealed for five days. I asked the Sangha to give me probation for five days for that offense,

If the place is dirty, he should sweep it. If the pupil wants to enter the village, the teacher should give him a sarong and receive the one he’s wearing in return. He should give him a belt. He should put the upper robes together, overlapping each other edge-to-edge, and then give them to him. He should rinse his pupil’s bowl and give it to him while wet. Before he’s due back, the teacher should prepare a seat and set out a foot stool, a foot scraper, and water for washing the feet. He should go out to meet the pupil and receive his bowl and robe. He should give him a sarong and receive the one he’s wearing in return. If the robe is damp, he should sun it for a short while, but shouldn’t leave it in the heat. He should fold the robe, offsetting the edges by seven centimeters, so that the fold doesn’t become worn. He should place the belt in the fold. If there’s almsfood and his pupil wants to eat, the teacher should give him water and then the almsfood. He should ask his pupil if he wants water to drink.

to someone lame, to someone paralyzed on one side, to someone crippled, to someone weak from old age, to someone blind, to someone deaf, to someone blind and mute, to someone blind and deaf, to someone mute and deaf, or to someone blind, mute, and deaf.

it’s done after reminding the person of their offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of condemnation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after charging the person with their offense, it’s done legitimately, it’s done by a unanimous assembly.” The group of twelve on legitimate legal procedures is finished. The group of six on wishing “When a monk has three qualities, the Sangha may, if it wishes, do a legal procedure of condemnation against him: he’s quarrelsome, argumentative, and a creator of legal issues in the Sangha; he’s ignorant and incompetent, often committing offenses, and lacking in boundaries; he’s constantly and improperly socializing with householders. When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of condemnation against him:

When the pupil has eaten, the teacher should give him water and receive his bowl. Holding it low, he should wash it carefully without scratching it. He should then dry it and sun it for a short while, but shouldn’t leave it in the heat. The teacher 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 pupil has gotten up, the teacher 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 pupil wants to bathe, the teacher 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 you do, you commit an offense of wrong conduct.” The section consisting of thirty-two cases when the going forth is not to be given is finished. The ninth section for recitation on inheritance is finished. 58. Formal support for shameless monks At that time the monks from the group of six gave formal support to shameless monks. They told the Buddha. “You shouldn’t give formal support to shameless monks. If you do, you commit an offense of wrong conduct.” At that time monks lived with formal support from shameless monks. Soon they too became shameless and bad.

he has failed in the higher morality; he has failed in conduct; he has failed in view. When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of condemnation against him: he disparages the Buddha; he disparages the Teaching; he disparages the Sangha. The Sangha may, if it wishes, do a procedure of condemnation against three kinds of monks: those who are quarrelsome, argumentative, and creators of legal issues in the Sangha; those who are ignorant and 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 condemnation against three other kinds of monks: those who’ve failed in the higher morality; those who’ve failed in conduct; those who’ve failed in view. The Sangha may, if it wishes, do a procedure of condemnation against three other kinds of monks:

They told the Buddha. “You shouldn’t live with formal support from shameless monks. If you do, you commit an offense of wrong conduct.” The monks thought, “The Buddha has laid down a rule that one should neither give formal support to shameless monks nor live with formal support from them. But how do we know who is shameless and who is not?” They told the Buddha. “I allow you to wait for four or five days to find out if he is keeping the same standard as the monks.” 59. Formal support for those who are traveling, etc.