AIブッダ 禅 経典データベース

Sending back to the beginning of those undertaking the trial period While he was undertaking the trial period, he committed one unconcealed offense of intentional emission of semen. He told the monks, “I had committed one offense of intentional emission of semen, concealed for five days. … While undertaking the trial period, I committed one unconcealed offense of intentional emission of semen. What should I do now?” They told the Buddha. “Well then, the Sangha should send the monk Udāyī back to the beginning for one unconcealed offense of intentional emission of semen, committed while undertaking the trial period. It should then give him the trial period of six days. And he should be sent back to the beginning like this. The monk Udāyī 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,

If not, you should properly swallow the mouthful and give the seat to the more senior monk. Under no circumstances should you block a more senior monk from a seat. If you do, you commit an offense of wrong conduct.” On one occasion the monks from the group of six asked the sick monks to get up. The sick monks said, “We’re not able to get up. We’re sick.” Saying, “We’ll make the venerables get up,” they took hold of them, lifted them up, and then released them when they were standing. The sick monks fainted and collapsed. “You shouldn’t make the sick get up. If you do, you commit an offense of wrong conduct.”

If he didn’t, they brought them to Venerable Ānanda instead, saying, ‘Venerable, please accept these monastic requisites. It’ll be as if they were received by the Buddha himself.’ So please accept these monastic requisites. It’ll be as if they were received by the elder himself.” Because he was pressured, Uttara received a robe. And he said, “Please say what you want.” “Please say this to the elder, ‘Sir, please say this in the midst of the Sangha: “Buddhas appear in the eastern countries.

On one occasion a certain monk was traveling through the Kosalan country. “The Buddha has laid down a rule that a monk like me shouldn’t live without formal support. But I’m traveling. So what should I do?” They told the Buddha. “If you are traveling and unable to obtain formal support, I allow you to live without.” On one occasion two monks were traveling through the country of Kosala, when they arrived at a certain monastery. Just then one of them got sick. “The Buddha has laid down a rule

Someone gives to the Sangha: the present Sangha should distribute it. Someone gives to both Sanghas: even when there are many monks and just a single nun, she should be given half; even when there are many nuns and just a single monk, he should be given half. Someone gives to a sangha that has completed the rainy-season residence: it’s to be distributed by the monks who have completed the rains residence in that monastery. Someone gives according to a specification: relating to congee, a meal, fresh food, robe-cloth, a dwelling, or medicine. Someone gives to an individual: ‘I give this robe-cloth to so-and-so.’” The eighth chapter on robes is finished. This is the summary: “The householder association of Rājagaha, Having seen the courtesan in Vesālī;

The monks from the east speak in accordance with the Teaching, not so the monks from Pāvā.”’” He then went to Revata and told him what he had been asked to say. Revata replied, “You’re urging me to act contrary to the Teaching,” and he dismissed Uttara. Soon afterwards the Vajjian monks asked Uttara, “What did he say?” “We’ve acted badly. Saying, ‘You’re urging me to act contrary to the Teaching’, the elder dismissed me.” “But aren’t you a senior monk of twenty years’ standing?” “Yes. Nevertheless, I live with formal support from him because I respect him.”

that a monk like me shouldn’t live without formal support. But I’m sick. So what should I do?” They told the Buddha. “If you are sick and unable to obtain formal support, I allow you to live without.” Then the monk who was nursing him thought, “The Buddha has laid down a rule that a monk like me shouldn’t live without formal support. But this monk is sick. So what should I do?” They told the Buddha. “If you have been asked to nurse someone who is sick and you are unable to obtain formal support, I allow you to live without.”

He shouldn’t accuse a regular monk of an offense. He shouldn’t remind a regular monk of an offense. He shouldn’t associate inappropriately with other monks.” The eighteen kinds of conduct in regard to the legal procedure of condemnation are finished. The group of eighteen on not to be lifted When the Sangha had done a legal procedure of condemnation against the monks Paṇḍuka and Lohitaka, they conducted themselves properly and suitably, and deserved to be released. They then went to the monks and told them about this, adding, “What should we do now?” The monks told the Buddha … “Well then, lift that legal procedure of condemnation against the monks Paṇḍuka and Lohitaka.

Let’s throw them out.” But some of them said, “Let’s wait until they’ve finished repairing it.” Soon afterwards the monks from the group of six said to those from the group of seventeen, “Leave, this dwelling is ours.” “Shouldn’t you have told us beforehand? We would have repaired another one.” “Doesn’t this dwelling belong to the Sangha?” “Yes it does.” “Well then, leave. This dwelling is ours.”

Swept away by flooding, it relocated, And majority, donors. Coarse or fine, suitable, And medicine, with attendant; Woman, sex worker, and single woman, A <i lang='pi' translate='no'>paṇḍaka</i>, and by a relative. King, criminals, scoundrels, treasure, And with eightfold on schism; A cowherd’s dwelling, and a caravan, and a boat, In a hollow, and in a fork.

Please go to Sabbakāmī at the appropriate time and ask about these ten practices.” “Yes, sir.” Revata then entered Sabbakāmī’s dwelling. Sabbakāmī had his resting place prepared in the room, whereas Revata had his prepared in the entryway. When Revata saw that the old monk did not lie down, he too did not lie down. And when Sabbakāmī saw that the tired monk who had just arrived did not lie down, he too did not lie down.

Mahākassapa sent a message to Venerable Ānanda: “Please come, Ānanda, and do the proclamation.” Ānanda thought, “Because I respect the elder so much, I can’t say his name.” They told the Buddha. “I allow you to do the proclamation also using the family name.” 61. The two people seeking the full ordination, etc. At one time there were two people who wanted the full ordination with Venerable Mahākassapa. about who should be ordained first. They told the Buddha.

With three handfuls of lotus flowers, Thirty purgings exactly. He asked for a blameless favor, And he received the valuable cloths; And robes given by householders, Was allowed by the Buddha. In Rājagaha, in the country, Many robes were given; A fleecy robe, and silken, Woolen fleecy robe, valuable Kāsi cloth.

When he had completed that trial period, while deserving rehabilitation, he committed one unconcealed offense of intentional emission of semen. He told the monks, “I had committed one offense of intentional emission of semen, concealed for five days. … When I had completed the trial period, while deserving rehabilitation, I committed one unconcealed offense of intentional emission of semen. What should I do now?” They told the Buddha. “Well then, the Sangha should send the monk Udāyī back to the beginning for one unconcealed offense of intentional emission of semen, committed while deserving rehabilitation. It should then give him the trial period of six days. And he should be sent back to the beginning like this. … And he should be given the trial period of six days like this. … The Sangha has given the monk Udāyī the trial period of six days for one unconcealed offense of intentional emission of semen, committed while deserving rehabilitation.

“I allow you to give the full ordination to two people with a single proclamation.” At one time there were a number of people who wanted the full ordination with several senior monks. They argued with one another about who should be ordained first. The senior monks said, “Well then, let’s ordain all of them with a single proclamation.” They told the Buddha. “I allow you to give the full ordination to two or three people with a single proclamation, but only with a single preceptor, not with many.” 62. The allowance to be fully ordained when one is twenty years old since appearing in the womb At that time Venerable Kumārakassapa had been given the full ordination twenty years after he appeared in the womb.

The Sangha approves and is therefore silent. I’ll remember it thus.’” Rehabilitation of those sent back to the beginning When he had completed that trial period, he told the monks, “I had committed one offense of intentional emission of semen, concealed for five days. … I’ve now completed the trial period. What should I do next?” They told the Buddha. “Well then, the Sangha should rehabilitate the monk Udāyī. And it should be done like this. The monk Udāyī 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,

With dung, cold water, Boiled over, they did not know. Tilting, and vessel, And in a basin, and on the ground; Termites, in the middle, they became worn, From one edge, and with starch. Stiff, uncut, rectangles, He saw them loaded up; Having tested, the Sakyan Sage, Allowed three robes.

Any monk who doesn’t approve should speak up. The Sangha has appointed monk so-and-so as allocator of dwellings. The Sangha approves and is therefore silent. I’ll remember it thus.’” The allocators of dwellings thought, “How should we allocate the dwellings?” They told the Buddha. “First you should count the monks and the beds. You should then allocate one monk to each bed.” When they had allocated the beds, there were beds left over. “You should allocate one monk to each dwelling.” When they had allocated the dwellings, there were dwellings left over.

Ends far, folds near; From the east, and from the west, From the north, then from the south. And day and night in the cold and heat, And yard, gatehouse; Assembly, and water-boiling shed, And conduct in the restrooms. Drinking water, washing water, And pot for ablutions; Laid down by the Incomparable one,

“The one who is giving the full ordination should ask about thirteen obstacles. It should be done like this: ‘Do you have any of these diseases: leprosy, abscesses, mild leprosy, tuberculosis, or epilepsy? Are you free from slavery? Are you free from debt? Are you employed by the king? Do you have your parents’ permission? Are you twenty years old? Do you have a full set of bowl and robes?