AIブッダ 禅 経典データベース

“When there is no reason for doing so, you shouldn’t cancel the invitation of pure monks who haven’t committed any offenses. If you do, you commit an offense of wrong conduct. And you shouldn’t cancel the invitation of those who already have invited. If you do, you commit an offense of wrong conduct. And this is how the invitation is canceled and how it isn’t canceled. If the invitation is canceled after a three-statement invitation has been spoken and concluded, then it isn’t canceled. If the invitation is canceled after a two-statement invitation … after a one-statement invitation … after an invitation done in groups according to the year of seniority has been spoken and concluded, then it isn’t canceled. If the invitation is canceled when a three-statement invitation hasn’t yet been concluded, then it’s canceled.

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 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 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. 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.

Being reordained, he doesn’t conceal 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. 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 offenses entailing suspension, both concealed and unconcealed, and then disrobes. Being reordained, he conceals none of those offenses.

“Venerable Devadatta.” Some officials said, “The prince should be executed, together with Devadatta and all the monks.” “The monks shouldn’t be executed. They haven’t done anything wrong. The prince should be executed, together with Devadatta.” Still others said, “Neither the prince nor Devadatta nor the monks should be executed. The king should be informed,

If he’s not, then those monks should all go to a monastery where the monks know about the observance-day ceremony and the observance-day procedure, and about the Monastic Code and its recitation. If they don’t go, they commit an offense of wrong conduct. A number of ignorant and incompetent monks may be spending the rainy-season residence in a certain monastery. They don’t know about the observance-day ceremony or the observance-day procedure, nor about the Monastic Code or its recitation. They should straightaway send a monk to a neighboring monastery to learn the Monastic Code, either in brief or in full. If he’s able to do this, it’s good. If he’s not, then a monk should be sent under the seven-day allowance to learn the Monastic Code, either in brief or in full. If he’s able to do this, it’s good.

If the invitation is canceled when a two-statement invitation … when a one-statement invitation … when an invitation done in groups according to the year of seniority hasn’t yet been concluded, then it’s canceled. It may happen on the invitation day that a monk cancels a second monk’s invitation. If other monks know about the first monk: ‘This venerable is impure in bodily conduct, verbal conduct, and livelihood; he’s ignorant and incompetent, incapable of answering properly when questioned,’ then they should press him by saying, ‘Enough. No more arguing and disputing,’ and the Sangha should then do the invitation ceremony. It may happen on the invitation day that a monk cancels a second monk’s invitation. If other monks know about the first monk: ‘This venerable is pure in bodily conduct, but impure in verbal conduct and livelihood; he’s ignorant and incompetent, incapable of answering properly when questioned,’ then they should press him by saying, ‘Enough. No more arguing and disputing,’ and the Sangha should then do the invitation ceremony. It may happen on the invitation day that a monk cancels a second monk’s invitation.

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 while expecting more robe-cloth. He has not decided whether he will return or not. 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. The group of twelve on “not as expected” is finished. 10. The group of twelve on “as expected” A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I’ll return.”

There too the monks consider, ‘The Sangha did a legal procedure of reconciliation against this monk—illegitimately and with an incomplete assembly. Well then, let’s do a procedure of reconciliation against him.’ They do a procedure of reconciliation against him— 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. 13. Discussion of the legal procedure of ejection for not recognizing

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 offenses entailing suspension, both concealed and unconcealed, and then disrobes. Being reordained, he doesn’t conceal those offenses he previously concealed, but conceals those he previously didn’t conceal. 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 offenses entailing suspension, both concealed and unconcealed,

If it was done by you, say so; if it wasn’t, then say that.” “Since I was born, sir, I don’t recall having sexual intercourse even in a dream, let alone when awake.” The Buddha addressed the monks: “Well then, monks, the Sangha should overturn the almsbowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha. When a lay follower has eight qualities, you should overturn your bowl against him: he’s trying to stop monks from getting material support; he’s trying to harm monks; he’s trying to get monks to lose their place of residence; he abuses and reviles monks; he causes division between monks; he disparages the Buddha; he disparages the Teaching; he disparages the Sangha. And the overturning of the bowl is to be done like this. A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen.

If he’s not, then those monks shouldn’t spend the rainy-season residence in that monastery. If they do, they commit an offense of wrong conduct.” 20. Discussion of the passing on of purity Then the Buddha addressed the monks: “Gather, monks, for the Sangha to do the observance-day ceremony.” A monk said to the Buddha, “Sir, there’s a sick monk. He hasn’t come.” “A sick monk should pass on his purity. And he should do it like this. The sick monk should approach a monk, arrange his upper robe over one shoulder, and squat on his heels. He should then raise his joined palms and say,

If other monks know about the first monk: ‘This venerable is pure in bodily conduct and verbal conduct, but impure in livelihood; he’s ignorant and incompetent, incapable of answering properly when questioned,’ then they should press him by saying, ‘Enough. No more arguing and disputing,’ and the Sangha should then do the invitation ceremony. It may happen on the invitation day that a monk cancels a second monk’s invitation. If other monks know about the first monk: ‘This venerable is pure in bodily conduct, verbal conduct, and livelihood; but he’s ignorant and incompetent, incapable of answering properly when questioned,’ then they should press him by saying, ‘Enough. No more arguing and disputing,’ and the Sangha should then do the invitation ceremony.” Questioning of the accusing monk “It may happen on the invitation day that a monk cancels a second monk’s invitation. If other monks know about the first monk: ‘This venerable is pure in bodily conduct, verbal conduct, and livelihood; he’s knowledgeable and competent, capable of answering properly when questioned,’ then they should say to him, ‘Are you canceling this monk’s invitation because he has failed in morality, in conduct, or in view?’ ‘I’m canceling it because he has failed in morality,’ ‘I’m canceling it because he has failed in conduct,’ or ‘I’m canceling it because he has failed in view,’ he should be asked,

When he is outside the monastery zone, he deals with that expectation, getting 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. A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I’ll return.” When he is outside the monastery zone, he deals with that expectation, getting 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.

“It may be that a monk commits an offense but refuses to recognize it. The monks consider, ‘This monk has committed an offense but refuses to recognize it. Well then, let’s do a procedure of ejection against him for not recognizing an offense.’ They do a procedure of ejection 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 ejection against this monk for not recognizing an offense—illegitimately and with an incomplete assembly. Well then, let’s do a procedure of ejection against him.’

“Well then, the Sangha should do a legal procedure of ejecting the monk Channa for not making amends for an offense, prohibiting him from living with the Sangha. And this is how it should be done. First you should accuse the monk Channa. He should then be reminded of what he has done, before he’s charged with an offense. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. This monk Channa has committed an offense, but refuses to make amends for it. If the Sangha is ready, it should do a legal procedure of ejecting Channa for not making amends for an offense, prohibiting him from living with the Sangha. This is the motion. Please, venerables, I ask the Sangha to listen.

and then disrobes. Being reordained, he conceals those offenses he previously concealed, but doesn’t conceal those he previously didn’t conceal. 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 offenses entailing suspension, both concealed and unconcealed, and then disrobes. Being reordained, he conceals all of 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 offenses entailing suspension.

Vaḍḍha the Licchavī is groundlessly charging Venerable Dabba the Mallian with failure in morality. If the Sangha is ready, it should overturn the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha. This is the motion. Please, venerables, I ask the Sangha to listen. Vaḍḍha the Licchavī is groundlessly charging Venerable Dabba the Mallian with failure in morality. The Sangha overturns the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha. Any monk who approves of overturning the bowl against Vaḍḍha the Licchavī should remain silent. Any monk who doesn’t approve should speak up. The Sangha has overturned the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha. The Sangha approves and is therefore silent. I’ll remember it thus.’”

and the Sangha; he demoted those who had suggested to execute the prince and Devadatta; and he promoted those who had suggested to act according to the king’s orders. And he said to Ajātasattu, “Why do you want to kill me?” “I want to rule, sir.” “If you want to rule, the kingdom is yours.” And he handed the rulership over to the prince. 6. The sending of assassins

‘Do you know what failure in morality is?’ ‘Do you know what failure in conduct is?’ or ‘Do you know what failure in view is?’ ‘I do,’ he should be asked what they are. ‘The four offenses entailing expulsion and the thirteen entailing suspension are failure in morality,’ ‘The serious offenses, the offenses entailing confession, the offenses entailing acknowledgment, the offenses of wrong conduct, and the offenses of wrong speech are failure in conduct,’ ‘Wrong views and extreme views are failure in view,’ he should be asked, ‘Are you canceling this monk’s invitation because of what you’ve seen, what you’ve heard, or what you suspect?’ ‘I’m canceling it because of what I’ve seen,’ ‘I’m canceling it because of what I’ve heard,’ or ‘I’m canceling it because of what I suspect,’ he should be asked, ‘Since you’re canceling this monk’s invitation because of what you’ve seen, what have you seen? How did you see it? When did you see it? Where did you see it? Did you see him commit an offense entailing expulsion, an offense entailing suspension, a serious offense, an offense entailing confession,

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I’ll return.” When he is outside the monastery zone, he deals with that expectation, getting 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. 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’ll return.” 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.