AIブッダ 禅 経典データベース

After rebuking him … he gave a teaching and addressed the monks: “It may happen that a monk agrees to spend the first rains residence in a particular monastery. While on his way to that monastery, he sees two monasteries with much robe-cloth. ‘Why don’t I spend the rains residence in these two monasteries? That way I’ll get much robe-cloth.’ And he does spend the rains residence in those two monasteries. The first rains residence doesn’t count for that monk. And there’s an offense of wrong conduct for agreeing.” The first rains residence: observance-day outside monastery “It may happen that a monk agrees to spend the first rains residence in a particular monastery.

If people then give water to one side and robe-cloth to the other, saying, ‘We give to this side,’ it’s all for that side. It may be that the Sangha splits before robe-cloth is offered to those monks who have completed the rains residence. If people then give water and robe-cloth to the same side, saying, ‘We give to this side,’ it’s all for that side. It may be that the Sangha splits before the robe-cloth is distributed but after it was offered to those monks who have completed the rains residence. The robe-cloth is then to be distributed equally to everyone.” 30. Discussion of what is properly and improperly taken

I ask the Sangha to send me back to the beginning for that offense.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for five days. He asked the Sangha to give him probation for five days for that offense, While on probation, he committed one unconcealed offense of intentional emission of semen. He’s now asking the Sangha to send him back to the beginning for that offense. If the Sangha is ready, it should send him back to the beginning.

Because of his great clarity of memory, he’s asking the Sangha for resolution through recollection. If the Sangha is ready, it should grant him resolution through recollection. This is the motion. Please, venerables, I ask the Sangha to listen. Monks are groundlessly charging monk so-and-so with failure in morality. Because of his great clarity of memory, he’s asking the Sangha for resolution through recollection. The Sangha grants him resolution through recollection. Any monk who approves of granting him resolution through recollection should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. …

At that time people prepared roof covers, mats, and places to stay for the Sangha. The monks who were the pupils of the monks from the group of six, thought, “The Buddha has instructed that what belongs to the Sangha shouldn’t be reserved according to seniority. But he’s given no such instruction about what has merely been prepared for the Sangha.” They then went ahead of the Sangha headed by the Buddha and took possession of the roof-covers, mats, and places to stay, thinking, “This will be for our preceptors and teachers, and also for ourselves.” Following behind the Sangha, Venerable Sāriputta was unable to find a place to stay—the roof-covers, the mats, and the places to stay having all been taken. And so he sat down at the foot of a tree. Getting up early in the morning, the Buddha cleared his throat. Sāriputta, too, cleared his throat. “Who’s there?” “It’s me, sir, Sāriputta.” “Why are you sitting here?”

If the teacher has wrong view, the pupil should make him give it up or have someone else do it, or he should give him a teaching. If the teacher has committed a heavy offense and deserves probation, the pupil should try to get the Sangha to give it to him. If the teacher has committed a heavy offense and deserves to be sent back to the beginning, the pupil should try to get the Sangha to do it. If the teacher has committed a heavy offense and deserves the trial period, the pupil should try to get the Sangha to give it to him. If the teacher has committed a heavy offense and deserves rehabilitation, the pupil should try to get the Sangha to give it to him. If the Sangha wants to do a legal procedure against his teacher—whether a procedure of condemnation, demotion, banishment, reconciliation, or ejection—

While on his way to that monastery, he does the observance-day ceremony outside. On the following day, he enters and prepares the dwelling, sets out water for drinking and water for washing, and sweeps the yard. He then leaves on that very day, despite not having any business. The first rains residence doesn’t count for that monk. And there’s an offense of wrong conduct for agreeing. It may happen that a monk agrees to spend the first rains residence in a particular monastery. While on his way to that monastery, he does the observance-day ceremony outside. On the following day, he enters and prepares the dwelling, sets out water for drinking and water for washing, and sweeps the yard. He then leaves on that very day because of business. The first rains residence doesn’t count for that monk. And there’s an offense of wrong conduct for agreeing. It may happen that a monk agrees to spend the first rains residence in a particular monastery. While on his way to that monastery, he does the observance-day ceremony outside. On the following day, he enters and prepares the dwelling, sets out water for drinking and water for washing, and sweeps the yard. After staying there for two or three days, he leaves, despite not having any business.

The official complained and criticized them, “When the venerables have been invited by me, how can they eat someone else’s rice porridge? Am I incapable of giving them as much as they like?” Angry and aiming to criticize, he walked around filling the monks’ almsbowls, saying, “Eat it or take it away.” When he had personally served the various kinds of fine foods to the Sangha of monks headed by the Buddha, and the Buddha had finished his meal, the official sat down to one side. The Buddha instructed, inspired, and gladdened him with a teaching, after which he got up from his seat and left. Soon after the Buddha had left, that official felt anxiety and remorse, thinking, “It’s bad for me, truly bad, that I acted like this. I wonder, did I make much merit or demerit?” He then went to the Buddha, bowed, sat down,

They go to other monks who are also quarrelsome, argumentative, and creators of legal issues in the Sangha, and they say to them, “Don’t let him beat you. Argue back forcefully. You’re wiser, more competent, more learned, and more capable than he. Don’t be afraid of him. We’ll take your side.” Because of this, new quarrels start and existing quarrels become worse. The Sangha does a legal procedure of condemnation against the monks Paṇḍuka and Lohitaka. Any monk who approves of doing this legal procedure should remain silent. Any monk who doesn’t approve should speak up.

This is the motion. Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for five days. He asked the Sangha to give him probation for five days for that offense, While on probation, he committed one unconcealed offense of intentional emission of semen. He’s now asking the Sangha to send him back to the beginning for that offense. The Sangha sends him back to the beginning. Any monk who approves of sending him back to the beginning 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. … Because of his great clarity of memory, the Sangha has granted monk so-and-so resolution through recollection. The Sangha approves and is therefore silent. I’ll remember it thus.’ This is called the resolution of a legal issue. It’s been resolved by resolution face-to-face and by resolution through recollection. Face-to-face with what? Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned. This is the meaning of face-to-face with the Sangha: the monks who should be present have arrived, consent has been brought for those who are eligible to give their consent, and no-one present objects to the decision. This is the meaning of face-to-face with the Teaching and the Monastic Law: the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved. This is the meaning of face-to-face with the persons concerned: both those who are accusing and those who have been accused are present. This is the meaning of resolution through recollection:

Revata then went from Saṅkassa to Kaṇṇakujja. When the senior monks came to Saṅkassa and asked where Revata was, he had gone to Kaṇṇakujja. Revata then went from Kaṇṇakujja to Udumbara. When the senior monks came to Kaṇṇakujja and asked where Revata was, he had gone to Udumbara. Revata then went from Udumbara to Aggaḷapura. When the senior monks came to Udumbara

57. The section consisting of thirty-two cases when the going forth is not to be given On one occasion the monks gave 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 …

The first rains residence doesn’t count for that monk. And there’s an offense of wrong conduct for agreeing. It may happen that a monk agrees to spend the first rains residence in a particular monastery. While on his way to that monastery, he does the observance-day ceremony outside. On the following day, he enters and prepares the dwelling, sets out water for drinking and water for washing, and sweeps the yard. After staying there for two or three days, he leaves because of business. The first rains residence doesn’t count for that monk. And there’s an offense of wrong conduct for agreeing. It may happen that a monk agrees to spend the first rains residence in a particular monastery. While on his way to that monastery, he does the observance-day ceremony outside. On the following day, he enters and prepares the dwelling, sets out water for drinking and water for washing, and sweeps the yard. After staying there for two or three days, he leaves on seven-day business. But he stays away for more than seven days. The first rains residence doesn’t count for that monk. And there’s an offense of wrong conduct for agreeing.

The Sangha has done a legal procedure of condemnation against the monks Paṇḍuka and Lohitaka. The Sangha approves and is therefore silent. I’ll remember it thus.’” The group of twelve on illegitimate legal procedures “When a legal procedure of condemnation has three qualities, it’s illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done in the absence of the accused, it’s done without questioning the accused, it’s done without the admission of the accused. When a procedure of condemnation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who hasn’t committed any offense, it’s done against one who’s committed an offense that isn’t clearable by confession, it’s done against one who’s confessed their offense. When a procedure of condemnation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having accused the person of their offense, it’s done without having reminded the person of their offense, it’s done without having charged the person with their offense. “When a procedure of condemnation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of:

One went to meet him to receive his bowl and robe, another prepared a seat, another set out water for washing the feet, yet another set out a foot stool, and the last one put out a foot scraper. The Buddha sat down on the prepared seat and washed his feet. But they still addressed him by name and as “friend”. The Buddha said to the group of five monks, “Monks, don’t address the Buddha by name or as ‘friend’. Listen, I’m perfected and fully awakened. I have discovered the freedom from death. I will instruct you and teach you the Truth. When you practice as instructed, in this very life you will soon realize with your own insight the supreme goal of the spiritual life for which gentlemen rightly go forth into homelessness.”

to a hunchback … to someone with goiter … to someone who had been branded … to someone who had been whipped … to a wanted criminal … to someone with elephantiasis … to someone with a serious sickness … to someone with abnormal appearance … to someone blind in one eye … to someone with a crooked limb …

It may happen that a monk agrees to spend the first rains residence in a particular monastery. While on his way to that monastery, he does the observance-day ceremony outside. On the following day, he enters and prepares the dwelling, sets out water for drinking and water for washing, and sweeps the yard. After staying there for two or three days, he leaves on seven-day business. And he returns within seven days. The first rains residence does count for that monk. And there’s no offense for agreeing. It may happen that a monk agrees to spend the first rains residence in a particular monastery. While on his way to that monastery, he does the observance-day ceremony outside. On the following day, he enters and prepares the dwelling, sets out water for drinking and water for washing, and sweeps the yard. Seven days before the invitation ceremony, he leaves because of business. Whether he returns to that monastery or not, the first rains residence does count for that monk. And there’s no offense for agreeing.” The first rains residence: observance-day within monastery

“How can those foolish men eat someone else’s congee beforehand when they have been invited for a meal? This will affect people’s confidence …” After rebuking them, he gave a teaching and addressed the monks: “When you have been invited to a meal, you shouldn’t eat someone else’s rice porridge beforehand. If you do, you should be dealt with according to the rule.” 13. The account of Belaṭṭha Kaccāna When the Buddha had stayed at Andhakavinda for as long as he liked, he set out wandering toward Rājagaha together with a large sangha of twelve-hundred and fifty monks. Just then Belaṭṭha Kaccāna was traveling from Rājagaha to Andhakavinda with five hundred carts, all of them filled with jars of sugar. When the Buddha saw Belaṭṭha Kaccāna coming, he stepped off the road and sat down at the foot of a tree. Belaṭṭha Kaccāna went up to the Buddha, bowed,

it’s done in the absence of the accused, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of condemnation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without questioning the accused, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of condemnation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without the admission of the accused, it’s done illegitimately, it’s done by an incomplete assembly. “When a procedure of condemnation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who hasn’t committed any offense, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of condemnation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who’s committed an offense that isn’t clearable by confession, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of condemnation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: