AIブッダ 禅 経典データベース

admits right then and there that he’s been ejected for not recognizing an offense, admits right then and there that he’s been ejected for not making amends for an offense, admits right then and there that he’s been ejected for not giving up a bad view, admits right then and there that he’s a <i lang='pi' translate='no'>paṇḍaka</i>, admits right then and there that he’s a fake monk, admits right then and there that he’s previously left to join the monastics of another religion, admits right then and there that he’s an animal, admits right then and there that he’s a matricide, admits right then and there that he’s a patricide, admits right then and there that he’s a murderer of a perfected one,

‘Please, venerables, I ask the Sangha to listen. I know about an offense, but not who the offender is. If the Sangha is ready, it should set aside the offense and then do the invitation ceremony.’ They should say to him, ‘The Buddha has laid down a rule that the invitation ceremony is for monks who are pure. If you know the offense, but not the offender, then say now who it is that you suspect.’ It may happen on the invitation day that a monk announces in the midst of the Sangha: ‘Please, venerables, I ask the Sangha to listen. I know of an offender, but not what the offense is. If the Sangha is ready, it should do the invitation ceremony without the offender.’

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 on some business. When he is outside the monastery zone, he comes to expect more robe-cloth. 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 on some business, thinking, “I won’t return.” When he is outside the monastery zone, he comes to expect more robe-cloth. He deals with that expectation. He gets robe-cloth, but not what he had expected.

in a legitimate-like way but with a unanimous assembly. “It may be that the Sangha has done a legal procedure of condemnation against a monk, that he then conducts himself properly and suitably so as to deserve to be released, and that he then asks for the lifting of that procedure. The monks consider, ‘The Sangha has done a legal procedure of condemnation against this monk. He has conducted himself properly and suitably so as to deserve to be released, and now asks for the lifting of that procedure. Well then, let’s lift that procedure.’ They lift that procedure— illegitimately but with a unanimous assembly. He then goes to another monastery. There too the monks consider, ‘The Sangha has lifted a legal procedure of condemnation against this monk—illegitimately but with a unanimous assembly.

The group of six on wishing in regard to the legal procedure of ejection for not making amends for an offense is finished. The forty-three kinds of conduct “A monk who’s had a legal procedure of ejection for not making amends for an offense done against himself should conduct himself properly. This is the proper conduct: He shouldn’t give the full ordination. He shouldn’t give formal support. He shouldn’t have a novice monk attend on him. He shouldn’t accept being appointed as an instructor of the nuns. Even if appointed, he shouldn’t instruct the nuns. He shouldn’t commit the same offense as the offense for which the Sangha did the procedure of ejecting him for not making amends for an offense.

but conceals those he was unsure of. 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. 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 those offenses he was previously sure of, but not those he was unsure of. He’s to be sent back to the beginning.

admits right then and there that he’s raped a nun, admits right then and there that he’s caused a schism in the Sangha, admits right then and there that he’s caused the Buddha to bleed, or admits right then and there that he’s a hermaphrodite, then the consent should be given to someone else. If, after the consent has been given to him, the monk who is conveying the consent goes away while on his way to the legal procedure, then the consent hasn’t been brought. If, after the consent has been given to him, the monk who is conveying the consent disrobes while on his way to the legal procedure … or admits that he’s a hermaphrodite while on his way to the legal procedure, then the consent hasn’t been brought. But if, after the consent has been given to him, the monk who is conveying the consent goes away after reaching the Sangha, then the consent has been brought. And if, after the consent has been given to him, the monk who is conveying the consent disrobes after reaching the Sangha … or admits that he’s a hermaphrodite after reaching the Sangha, then the consent has been brought.

They should say to him, ‘The Buddha has laid down a rule that the invitation ceremony should be done in a complete assembly. If you know the offender, but not the offense, then say now what it is that you suspect.’ It may happen on the invitation day that a monk announces in the midst of the Sangha: ‘Please, venerables, I ask the Sangha to listen. I know of an offender and his offense. If the Sangha is ready, it should set aside the offense and then do the invitation ceremony without the offender.’ They should say to him, ‘The Buddha has laid down a rule that the invitation ceremony should be done in a complete assembly by monks who are pure. If you know an offender and his offense, then say now what they are.’

He thinks, “I’ll make the robe right here.” 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 on some business, thinking, “I won’t return.” When he is outside the monastery zone, he comes to expect more robe-cloth. 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 on some business, thinking, “I won’t return.” When he is outside the monastery zone, he comes to expect more robe-cloth.

Well then, let’s lift that procedure.’ They lift that procedure— legitimately but with an incomplete assembly. He then goes to yet another monastery. There too the monks consider, ‘The Sangha has lifted a legal procedure of condemnation against this monk—legitimately but with an incomplete assembly. Well then, let’s lift that procedure.’ They lift that procedure— in a legitimate-like way and with an incomplete assembly. He then goes to yet another monastery.

He shouldn’t commit an offense similar to the offense for which the Sangha did the procedure of ejecting him for not making amends for an offense. He shouldn’t commit an offense worse than the offense for which the Sangha did the procedure of ejecting him for not making amends for an offense. He shouldn’t criticize the procedure. He shouldn’t criticize those who did the procedure. He shouldn’t consent to a regular monk bowing down to him. He shouldn’t consent to a regular monk standing up for him. He shouldn’t consent to a regular monk raising his joined palms to him. He shouldn’t consent to a regular monk doing acts of respect toward him. He shouldn’t consent to a regular monk offering him a seat. He shouldn’t consent to a regular monk offering him a bed.

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. 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. 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 unconcealed offenses entailing suspension and then becomes a novice monk … goes insane …

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 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 on some business, thinking, “I won’t return.” When he is outside the monastery zone, he comes to expect more robe-cloth. 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 on some business. He has not decided whether he will return or not.

There too the monks consider, ‘The Sangha has lifted a legal procedure of condemnation against this monk—in a legitimate-like way and with an incomplete assembly. Well then, let’s lift that procedure.’ They lift that procedure— in a legitimate-like way but with a unanimous assembly. He then goes to yet another monastery. There too the monks consider, ‘The Sangha has lifted a legal procedure of condemnation against this monk—in a legitimate-like way but with a unanimous assembly. Well then, let’s lift that procedure.’ They lift that procedure—

The second section for recitation is finished. More regulations on proper conduct and allowable requisites. When the Buddha had stayed in the country of Bhaggā for as long as he liked, he set out wandering toward Sāvatthī. When he eventually arrived, he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery. Soon Visākhā Migāramātā went to the Buddha, taking a waterpot, a ceramic foot scrubber, and a broom. She bowed to the Buddha, sat down, “Sir, for my long-term benefit and happiness, please accept this waterpot, foot scrubber, and broom.” The Buddha accepted the waterpot and the broom, but not the ceramic foot scrubber. He then instructed, inspired, and gladdened her with a teaching,

‘Listen, please release this monk for a short time so that he can take part in the observance-day ceremony.’ If they’re able to do this, it’s good. If not, they should say to those relatives, ‘Listen, please step aside for a moment while this monk passes on his purity.’ If they’re able to do this, it’s good. If not, they should say to those relatives, ‘Listen, please take this monk outside the monastery zone for a short time while the Sangha does the observance-day ceremony.’ If they’re able to do this, it’s good. If not, you shouldn’t do the observance-day ceremony with an incomplete sangha. If you do, you commit an offense of wrong conduct.

“In such a case, I allow those monks to do two or three observance-day ceremonies on the fourteenth day, with the aim of having their invitation ceremony before the other monks. If those quarrelsome and argumentative monks are on their way to the other monastery, the resident monks should gather quickly and do the invitation ceremony. When it has been done, they should say to the other monks, ‘Venerables, we have completed the invitation ceremony. Please do as you see fit.’ If those quarrelsome and argumentative monks arrive without prior notice, the resident monks should prepare seats and set out a foot stool, a foot scraper, and water for washing the feet. They should then go out to meet those monks, receive their bowls and robes, and ask if they want water to drink. Then, having distracted them, they should go outside the monastery zone and do the invitation ceremony there. When it has been done, they should say to the other monks, ‘Venerables, we have completed the invitation ceremony. Please do as you see fit.’

When he is outside the monastery zone, he comes to expect more robe-cloth. 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. A monk who has participated in the robe-making ceremony leaves the monastery on some business. He has not decided whether he will return or not. When he is outside the monastery zone, he comes to expect more robe-cloth. 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.

illegitimately and with an incomplete assembly. “It may be that the Sangha has done a legal procedure of condemnation against a monk, that he then conducts himself properly and suitably so as to deserve to be released, and that he then asks for the lifting of that procedure. The monks consider, ‘The Sangha has done a legal procedure of condemnation against this monk. He has conducted himself properly and suitably so as to deserve to be released, and now asks for the lifting of that procedure. Well then, let’s lift that procedure.’ They lift that procedure— legitimately but with an incomplete assembly. He then goes to another monastery. There too the monks consider, ‘The Sangha has lifted a legal procedure of condemnation against this monk—legitimately but with an incomplete assembly.

He shouldn’t wear the robes of the monastics of other religions. He shouldn’t associate with the monastics of other religions. He should associate with monks. He should train in the monks’ training. He shouldn’t stay in the same room in a monastery as a regular monk. He shouldn’t stay in the same room in a non-monastery as a regular monk. He shouldn’t stay in the same room in a monastery or a non-monastery as a regular monk. He should get up from his seat when he sees a regular monk. He shouldn’t dismiss a regular monk, whether indoors or outdoors. He shouldn’t cancel the observance-day ceremony of a regular monk.