AIブッダ 禅 経典データベース

“You should practice them in the same way as the monks do.” “And how should we practice those training rules that the nuns don’t have in common with the monks?” “You should practice them as they have been laid down.” On another occasion Mahāpajāpati went to the Buddha, bowed down, “Sir, please give me a teaching in brief. I’ll then stay by myself, secluded, heedful, energetic, and diligent.” “Those things, Gotami, that you know lead to passion, not to dispassion; to bondage, not to freedom from bondage; to an increase in things, not to a reduction in things; to great desires, not fewness of desires; to discontent, not to contentment; to socializing, not to seclusion; to laziness, not to being energetic; to being burdensome, not to being unburdensome— you should definitely regard them as not the Teaching, not the training, not the Teacher’s instruction. But those things that you know

lead to dispassion, not to passion; to freedom from bondage, not to bondage; to a reduction in things, not to an increase in things; to fewness of desires, not to great desires; to contentment, not to discontent; to seclusion, not to socializing; to being energetic, not to laziness; to being unburdensome, not to being unburdensome— you should definitely regard them as the Teaching, the training, the Teacher’s instruction.” At that time the Monastic Code was not being recited to the nuns. They told the Buddha. … “The Monastic Code should be recited to the nuns.” The nuns thought, “Who should recite the Monastic Code to the nuns?” They told the Buddha. “The monks should recite the Monastic Code to the nuns.”

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 ejecting the monk Channa for not recognizing an offense. The Sangha approves and is therefore silent. I’ll remember it thus.’” The fifth section on the legal procedure of ejection for not recognizing an offense is finished. 6. The legal procedure of ejection for not making amends for an offense At one time the Buddha was staying at Kosambī in Ghosita’s Monastery. At this time Venerable Channa had committed an offense, but refused to make amends for it. The monks of few desires complained and criticized him, “How can Venerable Channa commit an offense, but refuse to make amends for it?”

or he should make an effort to get it done. When he’s dyeing the robe, he should carefully and repeatedly turn it over, and shouldn’t go away while it’s still dripping. If his student is sick, he should nurse him for as long as he lives, or he should wait until he’s recovered.” The proper conduct toward a student is finished. 17. Discussion on dismissal On a later occasion the students did not conduct themselves properly toward their preceptors. The monks of few desires complained and criticized them, “How can students not conduct themselves properly toward their preceptors?” They told the Buddha. …

The monk Gagga is insane. Sometimes he remembers the observance day and sometimes he doesn’t; sometimes he remembers the legal procedures of the Sangha and sometimes he doesn’t; sometimes he goes to the observance-day ceremony and sometimes he doesn’t; sometimes he goes to the legal procedures of the Sangha and sometimes he doesn’t. The Sangha agrees on the following in regard to the insanity of the monk Gagga: whether or not Gagga remembers either the observance day or the legal procedures of the Sangha, whether or not he comes to either, the Sangha should do the observance-day ceremony, it should do the legal procedures of the Sangha, with or without Gagga. Any monk who approves of this agreement— whether or not Gagga remembers either the observance day or the legal procedures of the Sangha, whether or not he comes to either, the Sangha should do the observance-day ceremony, it should do the legal procedures of the Sangha, with or without Gagga—should remain silent. Any monk who doesn’t approve should speak up. The Sangha has agreed on the following in regard to the insanity of the monk Gagga: whether or not Gagga remembers either the observance-day ceremony or the legal procedures of the Sangha, whether or not he comes to either, the Sangha should do the observance-day ceremony, it should do the legal procedures of the Sangha, with or without Gagga. The Sangha approves and is therefore silent. I’ll remember it thus.’”

They said, “So you used a carrying net and a staff?” The monks of few desires complained and criticized him, “How can a monk use a carrying net and a staff?” They told the Buddha … “It’s true, sir.” … After rebuking him … the Buddha gave a teaching and addressed the monks: “You shouldn’t use a carrying net and a staff. If you do, you commit an offense of wrong conduct.” On one occasion there was a sick monk who was unable to walk about without a staff.

“How can the Sakyan monastics repeatedly ask families to get invited to meals? Who doesn’t like nice food? Who doesn’t prefer tasty food?” The monks heard the complaints of those people, and the monks of few desires complained and criticized those monks, “How can Devadatta and his followers repeatedly ask families to get invited to meals?” They told the Buddha. Soon afterwards he had the Sangha gathered and questioned Devadatta: “Is it true, Devadatta, that you do this?” “It’s true, sir.” … After rebuking him … the Buddha gave a teaching and addressed the monks:

“Well then, for monks eating among families, I’ll lay down a rule against eating in groups of more than three, for these three reasons: for the restraint of bad people; for the ease of good monks, stopping those with bad desires from creating a faction and then a schism in the Sangha; and out of compassion for families. Anyone eating in a group is to be dealt with according to the rule.” Soon afterwards Devadatta went to Kokālika, Kaṭamodakatissaka, Khaṇḍadeviyāputta, and Samuddadatta. He said to them, “Let’s cause a schism in the Sangha of the ascetic Gotama. Let’s break its authority.” Kokālika said to Devadatta, “The ascetic Gotama is powerful and mighty. How can we achieve this?”

“If you’re staying in the wilderness, you should agree to give the half-monthly instruction. You should make an appointment, saying, ‘I’ll return here.’” At that time there were monks who agreed to give the half-monthly instruction without informing. They told the Buddha. “When you have agreed to give the half-monthly instruction, you should inform. If you don’t, you commit an offense of wrong conduct.” At that time there were monks who had agreed to give the half-monthly instruction, but did not return to give it. They told the Buddha. “You should return to give the half-monthly instruction. If you don’t, you commit an offense of wrong conduct.”

But the wise people who had faith and confidence complained and criticized Devadatta, “How can Devadatta pursue schism in the Sangha of the Buddha? How can he break its authority?” The monks heard the criticism of those people, and the monks of few desires complained and criticized him in the same way. They then told the Buddha. Soon afterwards he had the Sangha gathered and questioned Devadatta: “Is it true, Devadatta, that you are doing this?” “It’s true, sir.” “Let it be, Devadatta, don’t cause a schism in the Sangha. Schism in the Sangha is a serious matter.

and they released the monk. He then returned to the monastery and told the monks what had happened. “So you grow your nails long?” The monks of few desires complained and criticized him, “How can a monk grow his nails long?” They told the Buddha. “You shouldn’t grow your nails long. If you do, you commit an offense of wrong conduct.” Soon afterwards the monks were cutting their nails with their nails and teeth, or by grinding them on walls. Their fingers hurt.

If you give me some, I’ll eat it. If not, I’ll disrobe.” “But did you go forth for the sake of your stomach?” The monks of few desires complained and criticized him, “How could a monk go forth on this well-proclaimed spiritual path for the sake of his stomach?” They told the Buddha. … “Is it true, monk, that you did this?” “It’s true, sir.” The Buddha rebuked him … “Foolish man, how could you go forth on this well-proclaimed spiritual path for the sake of your stomach? This will affect people’s confidence …”

But Kokālika said, “Don’t trust Sāriputta and Moggallāna. They have bad desires. They’re in the grip of bad desires.” “Don’t worry. Anyone who comes to approve of my teaching is welcome.” Devadatta invited Venerable Sāriputta to sit on a seat half the height of his own. Saying, “There’s no need,” Sāriputta took another seat and sat down to one side, as did Mahāmoggallāna. After spending most of the night instructing, inspiring, and gladdening the monks with a teaching, Devadatta invited Sāriputta, saying

Whoever approves of the teaching of the Buddha should come along.” Sāriputta and Moggallāna then went to the Bamboo Grove accompanied by those five hundred monks. In the meantime Kokālika woke up Devadatta, saying, “Get up, Devadatta, your monks are being led away by Sāriputta and Moggallāna. Didn’t I tell you not to trust Sāriputta and Moggallāna? Didn’t I say that they have bad desires, that they are in the grip of bad desires?” And Devadatta vomited hot blood right there. Sāriputta and Moggallāna then went to the Buddha, bowed, sat down, “Sir, may we reordain the monks who supported the schism?”

“See sir, there’s a fetus in my bowl. Please don’t tell anyone.” But he complained and criticized her, “How could a nun take a fetus away in her bowl?” He told the monks. The monks of few desires complained and criticized her, “How could a nun take a fetus away in her bowl?” They told the Buddha. “A nun shouldn’t take a fetus away in her bowl. If she does, she commits an offense of wrong conduct.

Then, as a strong man might bend or stretch his arm, the Buddha disappeared from the presence of Soṇa in Cool Grove and appeared on the Vulture Peak. Soon Soṇa applied a balanced energy and brought about an evenness in his spiritual faculties, which is where he took up his meditation object. He then stayed by himself, secluded, heedful, energetic, and diligent. In no long time in this very life, he realized with his own insight the supreme goal of the spiritual life for which gentlemen rightly go forth into homelessness. He understood that birth had come to an end, that the spiritual life had been fulfilled, that the job had been done, that there was no further state of existence. And Venerable Soṇa became one of the perfected ones. He then thought, “Why don’t I declare perfect insight to the Buddha?” He then went to the Buddha, bowed, sat down, “Sir, a monk who is a perfected one—who has ended the corruptions, fulfilled the spiritual life, done the job, put down the burden, realized the true goal, cut the bond to existence, gained release by right insight—he is committed to six things: to renunciation, seclusion, harmlessness, the end of grasping, the end of craving, and non-confusion.

The nuns stared at it. People jeered at them, and the nuns felt humiliated. When they had returned to the nuns’ dwelling place, they told the nuns what had happened. The nuns of few desires complained and criticized them, “How could those nuns stare at a penis?” They told the monks, who in turn told the Buddha. He said, “A nun shouldn’t stare at a penis. If she does, she commits an offense of wrong conduct.”

A venerable here might think, ‘No doubt this venerable is committed to renunciation simply because of faith.’ But this would be the wrong way to look at it. The monk who has ended the corruptions, who has fulfilled the spiritual life and done the job, doesn’t see anything to be done in himself, nor anything that needs improving. He is committed to renunciation because of the ending of sensual desire, because he is without sensual desire. He is committed to renunciation because of the ending of ill will, because he is without ill will. He is committed to renunciation because of the ending of confusion, because he is without confusion. A venerable here might think, ‘No doubt this venerable is committed to seclusion because he desires material support, honor, and praise.’ But this would be the wrong way to look at it. The monk who has ended the corruptions, who has fulfilled the spiritual life and done the job, doesn’t see anything to be done in himself, nor anything that needs improving. He is committed to seclusion because of the ending of sensual desire, because he is without sensual desire. He is committed to seclusion because of the ending of ill will, because he is without ill will. He is committed to seclusion because of the ending of confusion, because he is without confusion. A venerable here might think, ‘No doubt this venerable is committed to non-harming because he falls back on adhering to virtue and vows as the essence.’ But this would be the wrong way to look at it.

once they had ten years of seniority, ignorant and incompetent monks gave the full ordination. As a result there were ignorant preceptors with knowledgeable students, incompetent preceptors with competent students, uneducated preceptors with learned students, and foolish preceptors with wise students. A monk who had been a monastic in another religion even refuted his preceptor, despite being legitimately corrected by him. He then returned to that religious community. The monks of few desires complained and criticized them, “How can ignorant and incompetent monks give the full ordination just because they have ten years of seniority? There are ignorant preceptors with knowledgeable students, incompetent preceptors with competent students, uneducated preceptors with learned students, and foolish preceptors with wise students.”

The monk who has ended the corruptions, who has fulfilled the spiritual life and done the job, doesn’t see anything to be done in himself, nor anything that needs improving. He is committed to harmlessness because of the ending of sensual desire, because he is without sensual desire. He is committed to harmlessness because of the ending of ill will, because he is without ill will. He is committed to harmlessness because of the ending of confusion, because he is without confusion. He is committed to the end of grasping, to the end of craving, and to non-confusion because of the ending of sensual desire, because he is without sensual desire. He is committed to the end of grasping, to the end of craving, and to non-confusion because of the ending of ill will, because he is without ill will. He is committed to the end of grasping, to the end of craving, and to non-confusion because of the ending of confusion, because he is without confusion. Sir, for a monk who is fully freed in this way, even if he sees compelling sights, his mind is not overpowered by them. It remains unaffected, steady, and unshakeable, and he observes its disappearance. Even if he hears compelling sounds, smells compelling odors, tastes compelling flavors, touches compelling objects,