AIブッダ 禅 経典データベース

A nun who has completed the rainy-season residence should invite correction from both Sanghas in regard to three things: what has been seen, heard, or suspected. This principle too is to be honored and respected all one’s life, and is not to be breached. A nun who has committed a heavy offense must undertake a trial period for a half-month toward both Sanghas. This principle too is to be honored and respected all one’s life, and is not to be breached. A trainee nun who has trained for two years in the six rules may seek for full ordination in both Sanghas. This principle too is to be honored and respected all one’s life, and is not to be breached. A nun may not in any way abuse or revile a monk. This principle too is to be honored and respected all one’s life, and is not to be breached. From today onwards, nuns may not correct monks, but monks may correct nuns.

The monks thought, “Who should learn the counting of the lunar half-months?” “You should all learn the counting of the lunar half-months.” On another occasion, while the monks were walking for almsfood, people asked them how many monks there were. that they did not know. People complained and criticized them, “These Sakyan monastics don’t even know about one another. So how could they possibly know anything truly useful?” “You should count the monks.” The monks thought, “When should we count the monks?”

At one time on the invitation day in a certain monastery in the Kosalan country, there was a threat from primitive tribes. The monks were unable to do the invitation ceremony by means of three statements. “I allow you to do the invitation ceremony by means of two statements.” The threat from primitive tribes increased. The monks were unable to do the invitation ceremony by means of two statements. “I allow you to do the invitation ceremony by means of one statement.” The threat from primitive tribes increased further. The monks were unable to do the invitation ceremony by means of one statement. “I allow you to do the invitation ceremony in groups according to the year of seniority.” On one occasion on the invitation day in a certain monastery, most of the night had been spent with people making offerings.

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 leaves the monastery with an unfinished robe, thinking, “I’ll return.” 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, thinking, “I’ll return.” 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.”

They do a procedure of condemnation against him— illegitimately but with a unanimous assembly. He then goes to yet another monastery. There too the monks consider, ‘The Sangha did a legal procedure of condemnation against this monk—illegitimately but with a unanimous assembly. Well then, let’s do a procedure of condemnation against him.’ They do a procedure of condemnation against him— legitimately but with an incomplete assembly. “It may be that a monk is quarrelsome and argumentative, one who creates legal issues in the Sangha. The monks consider,

but conceals those he didn’t remember. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period. It may be that a monk commits a number of offenses entailing suspension. He remembers some of them, but not others. He conceals the offenses he remembers, but not those he doesn’t remember. He then disrobes. Being reordained and having remembered all of them, he conceals those offenses he previously remembered, but not those he didn’t remember. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period. It may be that a monk commits a number of offenses entailing suspension.

Whatever Devadatta now does by body or speech has nothing to do with the Buddha, the Teaching, or the Sangha, but only with Devadatta.’ And it should be done in this way. A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should do a legal procedure for the purpose of making an announcement about Devadatta in Rājagaha like this: “Devadatta’s character has changed. Whatever Devadatta now does by body or speech has nothing to do with the Buddha, the Teaching, or the Sangha, but only with Devadatta.” This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha does a legal procedure for the purpose of making an announcement about Devadatta in Rājagaha like this:

“You should count the monks on the observance day, either by name or by distributing tickets.” On one occasion, monks walked for almsfood in a faraway village, not knowing that it was the observance day. They arrived back while the Monastic Code was being recited or even just after. “You should announce, ‘Today is the observance day.’” The monks thought, “Who should make the announcement?” “The most senior monk should make the announcement early in the morning.” Soon afterwards a certain senior monk forgot to make the announcement early in the morning. “I allow you to make the announcement at the mealtime too.” He forgot to make the announcement at the mealtime too.

The monks considered this and thought, “If the Sangha does the invitation ceremony by means of three statements, we won’t finish before dawn. What should we do?” “In such a case, a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. Most of the night has been spent with people making offerings. If the Sangha does the invitation ceremony by means of three statements, we won’t finish before dawn. If the Sangha is ready, it should do the invitation ceremony by means of two statements.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony by means of one statement.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony in groups according to the year of seniority.’ It may happen on the invitation day that most of the night in a monastery is spent with monks giving teachings,

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 leaves the monastery with an unfinished robe, 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. For that monk the robe season ends while he is outside the monastery zone. 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. When the robe has been made, he still thinks, “I’ll return,” and they reach the end of the robe season together.

‘This monk is quarrelsome and argumentative, one who creates legal issues in the Sangha. Well then, let’s do a legal procedure of condemnation against him.’ They do a procedure of condemnation against him— in a legitimate-like way but with a unanimous assembly. He then goes to another monastery. There too the monks consider, ‘The Sangha did a legal procedure of condemnation against this monk—in a legitimate-like way but with a unanimous assembly. Well then, let’s do a procedure of condemnation against him.’ They do a procedure of condemnation against him— illegitimately and with an incomplete assembly.

He remembers some of them, but not others. He conceals the offenses he remembers, but not those he doesn’t remember. He then disrobes. Being reordained and having remembered all of them, he conceals all of them. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period. “It may be that a monk commits a number of offenses entailing suspension. He’s sure of some of them, but unsure of others. He conceals the offenses he’s sure of, but not those he’s unsure of. He then disrobes. Being reordained and having become sure of all of them, he conceals none of them.

“Devadatta’s character has changed. Whatever Devadatta now does by body or speech has nothing to do with the Buddha, the Teaching, or the Sangha, but only with Devadatta.” Any monk who approves of doing such a legal procedure should remain silent. Any monk who doesn’t approve should speak up. The Sangha has done a legal procedure for the purpose of making an announcement about Devadatta in Rājagaha like this: “Devadatta’s character has changed. Whatever Devadatta now does by body or speech has nothing to do with the Buddha, the Teaching, or the Sangha, but only with Devadatta.” The Sangha approves and is therefore silent. I’ll remember it thus.’” The Buddha then addressed Sāriputta:

But now that women have been allowed to go forth, the spiritual life won’t last long— the true Teaching will only last five hundred years. Just as families with many women and few men are easily robbed by thieves, so too, the spiritual life doesn’t last long on a spiritual path where women are allowed to go forth. Just as a ripe field of rice affected by whiteheads won’t last long, so too, the spiritual life doesn’t last long on a spiritual path where women are allowed to go forth. Just as a ripe field of sugarcane attacked by red rot won’t last long, so too, the spiritual life doesn’t last long on a spiritual path where women are allowed to go forth. Just as a man might, as a safeguard, surround a large pool with an embankment to stop the water from overflowing, so too, have I, as a safeguard, laid down the eight important principles, not to be breached for life.”

with experts on the discourses reciting discourses, with experts on the Monastic Law discussing the Monastic Law, with expounders of the Teaching discussing the Teaching, or with the monks arguing. If the monks consider this and think, ‘If the Sangha does the invitation ceremony by means of three statements, we won’t finish before dawn,’ then a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. Most of the night has been spent with the monks arguing. If the Sangha does the invitation ceremony by means of three statements, we won’t finish before dawn. If the Sangha is ready, it should do the invitation ceremony by means of two statements.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony by means of one statement.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony in groups according to the year of seniority.’”

For that monk the robe season ends together with the other monks. The group of six is finished. The group of fifteen on “with” is finished. The section for recitation on “takes” is finished. 9. The group of twelve on “not as expected” A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth. When he is outside the monastery zone, he deals with that expectation. He gets robe-cloth, but not what he had expected. 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.

He then goes to yet another monastery. There too the monks consider, ‘The Sangha did a legal procedure of condemnation against this monk—illegitimately and with an incomplete assembly. Well then, let’s do a procedure of condemnation against him.’ They do a procedure of condemnation against him— illegitimately but with a unanimous assembly. He then goes to yet another monastery. There too the monks consider, ‘The Sangha did a legal procedure of condemnation against this monk—illegitimately but with a unanimous assembly. Well then, let’s do a procedure of condemnation against him.’

he charges a regular monk with failure in morality; he charges a regular monk with failure in conduct; he charges a regular monk with failure in view; he charges a regular monk with failure in livelihood; he causes division between monks. When a monk has another five qualities, a procedure of ejecting him for not recognizing an offense shouldn’t be lifted: he wears lay clothes; he wears the robes of the monastics of other religions; he associates with the monastics of other religions; he doesn’t associate with monks; he doesn’t train in the monks’ training. When a monk has another five qualities, a procedure of ejecting him for not recognizing an offense shouldn’t be lifted: he stays in the same room in a monastery as a regular monk; he stays in the same room in a non-monastery as a regular monk; he stays in the same room in a monastery or a non-monastery as a regular monk; he doesn’t get up from his seat when he sees a regular monk; he dismisses a regular monk, whether indoors or outdoors. When a monk has eight qualities, a procedure of ejecting him for not recognizing an offense shouldn’t be lifted: he cancels the observance-day ceremony of a regular monk; he cancels the invitation ceremony of a regular monk; he directs a regular monk; he gives instructions to a regular monk; he gets permission from a regular monk to correct him; he accuses a regular monk of an offense; he reminds a regular monk of an offense; he associates inappropriately with other monks.”

He should be given probation according to the length of the earlier concealment of those offenses, and he should then be given the trial period. It may be that a monk commits a number of offenses entailing suspension. He’s sure of some of them, but unsure of others. He conceals the offenses he’s sure of, but not those he’s unsure of. He then disrobes. Being reordained and having become sure of all of them, he doesn’t conceal those offenses he was previously sure of, but conceals those he was unsure of. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period. It may be that a monk commits a number of offenses entailing suspension. He’s sure of some of them, but unsure of others.

“Well then, Sāriputta, make that announcement about Devadatta in Rājagaha.” “In the past, sir, I have praised Devadatta in Rājagaha, saying, ‘Godhiputta is powerful and mighty.’ How, then, can I now make this announcement about him?” “Didn’t you praise him truthfully when you said that?” “In the same way, you should make this announcement truthfully.” “Yes, sir.” The Buddha then addressed the monks: “Well then, the Sangha should appoint Sāriputta to make that announcement about Devadatta in Rājagaha.