AIブッダ 禅 経典データベース

The eight important principles for nuns are finished. 3. The allowance for the full ordination of nuns Mahāpajāpati went to the Buddha, bowed down, “Sir, what should I do with these Sakyan women?” The Buddha then instructed, inspired, and gladdened her with a teaching, after which she bowed down, circumambulated him with her right side toward him, and left. Soon afterwards the Buddha gave a Teaching and addressed the monks: “I allow monks to give the full ordination to nuns.” Soon afterwards those nuns said to Mahāpajāpati, “We’re ordained, but you’re not,

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, and he shouldn’t block the junior monks from getting a seat. While in the sauna, he should provide assistance to his preceptor. When leaving the sauna, he should take the sauna bench, cover himself front and back, and then leave. He should also provide assistance to his preceptor in the water. When he 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 preceptor’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 preceptor if he wants water to drink. If the preceptor wants him to recite, he should do so. If the preceptor wants to question him, he should be questioned. If the dwelling where the preceptor is staying is dirty, the student should clean it if he’s able.

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 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 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 has the robe made, but it is lost while being made.

The group of forty-three on not to be lifted in regard to the legal procedure of ejection for not recognizing an offense is finished. The group of forty-three on to be lifted “When a monk has five qualities, a legal procedure of ejecting him for not recognizing an offense should be lifted: he doesn’t give the full ordination; he doesn’t give formal support; he doesn’t have a novice monk attend on him; he doesn’t accept being appointed as an instructor of the nuns; he doesn’t instruct the nuns, whether appointed or not. When a monk has another five qualities, a procedure of ejecting him for not recognizing an offense should be lifted: he doesn’t commit the same offense for which the Sangha did the procedure of ejecting him for not recognizing an offense; he doesn’t commit an offense similar to the one for which the Sangha did the procedure of ejecting him for not recognizing an offense; he doesn’t commit an offense worse than the one for which the Sangha did the procedure of ejecting him for not recognizing an offense; he doesn’t criticize the procedure; he doesn’t criticize those who did the procedure. When a monk has another five qualities, a procedure of ejecting him for not recognizing an offense should be lifted: he doesn’t consent to a regular monk bowing down to him; he doesn’t consent to a regular monk standing up for him; he doesn’t consent to a regular monk raising his joined palms to him; he doesn’t consent to a regular monk doing acts of respect toward him; he doesn’t consent to a regular monk offering him a seat. When a monk has another five qualities, a procedure of ejecting him for not recognizing an offense should be lifted:

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 those offenses he was previously sure of, but not 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. 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 all of them.

And he should be appointed like this. First Sāriputta should be asked, and then a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should appoint Venerable Sāriputta to make 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 appoints Venerable Sāriputta to make an announcement about Devadatta in Rājagaha like this:

for the Buddha has laid down that monks should give the full ordination to nuns.” Mahāpajāpati then went to Venerable Ānanda, bowed down, what the Sakyan women had said. And Ānanda went to the Buddha, bowed, sat down, what Mahāpajāpati had said. The Buddha replied, “Mahāpajāpati was ordained from the moment she accepted the eight important principles.” On another occasion Mahāpajāpati went to Venerable Ānanda, bowed down, “Venerable Ānanda, I wish to ask the Buddha for a favor: ‘Sir, please allow the monks and nuns to bow down to one another according to seniority, and likewise to rise up for one another, raise their joined palms to one another, and do acts of respect toward one another according to seniority.’” Venerable Ānanda went to the Buddha, bowed, sat down,

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 in a certain monastery that there is a threat from kings, predatory animals, or creeping animals, or a threat to life, or a threat to the monastic life. If the monks consider this and think, ‘This is a threat to the monastic life. If the Sangha does the invitation ceremony by means of three statements, we won’t finish before the threat manifests,’ then a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. This is a threat to the monastic life.

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 while expecting more robe-cloth. When he is outside the monastery zone, he thinks, “I’ll deal with that expectation right here. I won’t return.” He then deals with that expectation, but it is disappointed. For that monk the robe season ends when the expectation is disappointed. A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I won’t return.” 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.” He then has the robe made.

“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 appointing Venerable Sāriputta in this way should remain silent. Any monk who doesn’t approve should speak up. The Sangha has appointed Venerable Sāriputta to make 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.’” When he had been appointed, Sāriputta entered Rājagaha accompanied by a number of monks. He then made that announcement about Devadatta: “Devadatta’s character has changed.

If the Sangha does the invitation ceremony by means of three statements, we won’t finish before the threat manifests. 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.’” 22. The cancellation of the invitation At that time the monks from the group of six invited correction while having unconfessed offenses. “You shouldn’t invite correction if you have unconfessed offenses. If you do, you commit an offense of wrong conduct. If anyone invites correction with an unconfessed offense, you should get their permission and then accuse them of an offense.” Soon afterwards, when asked for permission, the monks from the group of six refused to give it. “If anyone doesn’t give their permission, you should cancel their invitation. And it should be done like this.

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 while expecting more robe-cloth, thinking, “I won’t return.” 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 won’t make a robe.” 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 while expecting more robe-cloth, thinking, “I won’t return.” 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.”

illegitimately but with a unanimous assembly. … legitimately but with an incomplete assembly. … in a legitimate-like way and with an incomplete assembly. … in a legitimate-like way but with a unanimous assembly. …” The permutation series is to be expanded as above. 11. Discussion of the legal procedure of banishment “It may be that a monk is a corrupter of families and badly behaved. The monks consider, ‘This monk is a corrupter of families and badly behaved. Well then, let’s do a procedure of banishment against him.’

“And this is how it should be lifted. The monk Channa 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, the Sangha has done a legal procedure of ejecting me for not recognizing an offense. I’m now conducting myself properly and suitably, and deserve to be released. I ask for that legal procedure to be lifted.’ 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 Sangha has done a legal procedure of ejecting the monk Channa for not recognizing an offense. He’s now conducting himself properly and suitably, and deserves to be released. He’s asking for that legal procedure to be lifted. If the Sangha is ready, it should lift that legal procedure of ejecting him for not recognizing an offense. This is the motion.

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 foolish people there, those with little faith and confidence, said, “These Sakyan monastics are envious of Devadatta’s material support and honor.” But the wise ones, those with faith and confidence, said, “This must be a serious matter, seeing as the Buddha has had an announcement made about Devadatta in Rājagaha.” 5. The account of Prince Ajātasattu Soon afterwards Devadatta went to Prince Ajātasattu and said, “In the past, prince, people were long-lived, but now they’re short-lived. It’s possible that you might die while still a prince. So then, kill your father and become the king.

On the invitation day, whether the fourteenth or the fifteenth, in the midst of the Sangha and in the presence of that person, you should announce: ‘Please, venerables, I ask the Sangha to listen. Such-and-such a person has an unconfessed offense. I cancel their invitation. The invitation ceremony shouldn’t be done in their presence.’ Their invitation has then been canceled.” Improper cancellation of the invitation On one occasion the monks from the group of six— thinking to act before the good monks canceled their invitation, but having no reason for doing so—canceled the invitation of pure monks who had not committed any offenses. They also canceled the invitation of those who already had invited.

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 while expecting more robe-cloth, thinking, “I won’t return.” When he is outside the monastery zone, he thinks, “I’ll deal with that expectation right here.” He then deals with that expectation, but it is disappointed. For that monk the robe season ends when the expectation is disappointed. A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth. He has not decided whether he will return or not. 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.”

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

Please, venerables, I ask the Sangha to listen. The Sangha has done a legal procedure of ejecting the monk Channa for not recognizing an offense. He’s now conducting himself properly and suitably, and deserves to be released. He’s asking for that legal procedure to be lifted. The Sangha lifts that legal procedure of ejecting him for not recognizing an offense. Any monk who approves of lifting that legal procedure 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. Please, venerables, I ask the Sangha to listen. The Sangha has done a legal procedure of ejecting the monk Channa for not recognizing an offense. He’s now conducting himself properly and suitably, and deserves to be released. He’s asking for that legal procedure to be lifted. The Sangha lifts that legal procedure of ejecting him for not recognizing an offense.

The group of one hundred on the trial period is finished. 6. The group of four hundred on simultaneous probation with sending back to the beginning “It may be that a monk on probation commits a number of unconcealed offenses entailing suspension and then disrobes. Being reordained, he doesn’t conceal those offenses. He’s to be sent back to the beginning. It may be that a monk on probation commits a number of unconcealed offenses entailing suspension and then disrobes. Being reordained, he conceals those offenses. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses. It may be that a monk on probation commits a number of concealed offenses entailing suspension and then disrobes.