AIブッダ 禅 経典データベース

The prince then had the cloth folded up and had a seat prepared up in the stilt house. The Buddha ascended the house and sat down on the prepared seat together with the Sangha of monks. The prince personally served the various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal and had washed his hands and bowl, the prince sat down to one side. The Buddha instructed, inspired, and gladdened him with a teaching, after which he got up from his seat and left. Soon afterwards the Buddha gave a teaching and addressed the monks: “You shouldn’t step on a cloth covering. If you do, you commit an offense of wrong conduct.” On one occasion a woman who was unable to conceive invited the monks, prepared a cloth, and said, “Venerables, please step on the cloth.” But being afraid of wrongdoing, they refused.

“Please step on the cloth as a blessing.” They still refused. That woman complained and criticized them, “How can the venerables not step on a cloth as a blessing when asked?” The monks heard the complaints of that woman, and they told the Buddha what had happened. “Householders want blessings. I allow you, when asked, to step on a cloth covering as a blessing for householders.” Being afraid of wrongdoing, the monks did not step on a towel after washing their feet. “I allow you to step on a towel after washing your feet.”

If the gatehouse is dirty, he should sweep it. If the assembly hall is dirty, he should sweep it. If the water-boiling shed is dirty, he should sweep it. If the restroom is dirty, he should sweep it. If there is no water for drinking, he should get some. If there is no water for washing, he should get some. If there is no water in the restroom ablutions pot, he should fill it. Spiritual support, etc. If the student becomes discontent with the spiritual life, the preceptor should send him away or have him sent away, or he should give him a teaching. If the student becomes anxious, the preceptor should dispel it or have it dispelled, or he should give him a teaching.

When the monks saw Nāḷāgiri coming, they said to the Buddha, “This elephant coming down the street is the fierce, man-killer Nāḷāgiri. Please retreat, venerable sir.” “Come, don’t be afraid. It’s impossible for anyone to kill the Buddha through an act of violence. The Buddha won’t attain final extinguishment through an act of violence.” and a third time those monks said the same thing to the Buddha, each time getting the same reply. On that occasion people had ascended their stilt houses and even their roofs.

was not comfortable without a sunshade. “I allow sick monks to use sunshades.” When they heard that the Buddha had allowed sunshades for the sick, but not for the healthy, and being afraid of wrongdoing, the monks did not use sunshades in the monastery or in the vicinity of the monastery. “I allow you to use a sunshade in a monastery and in the vicinity of a monastery, even if you’re healthy.” Carrying nets and staffs, etc. On one occasion a monk put his almsbowl in a carrying net, hung it from a staff, and passed through the gateway to a certain village at an unusual hour. “This must be a gangster coming with his gleaming sword.” They pounced and seized him, but when they recognized him, they let him go. He returned to the monastery and told the monks what had happened.

‘Go and make amends for this offense. When you return, we’ll make amends for it with you.’” Soon afterwards the whole Sangha in a certain monastery had committed the same offense. They did not know the name or the category of that offense. Then a monk arrived who was learned and a master of the tradition; who was an expert on the Teaching, the Monastic Law, and the Key Terms; who was knowledgeable and competent, had a sense of conscience, and was afraid of wrongdoing and fond of the training. A monk went up to him and asked, “When someone does such-and-such, what’s the name of the offense he’s committed?” The learned monk replied, “When someone does such-and-such, he’s committed an offense of this name. If you have committed this offense,

Being afraid of wrongdoing, the monks did not accept ointment boxes, ointment sticks, earpicks, or even metal used for binding. “I allow ointment boxes, ointment sticks, earpicks, and metal used for binding.” On one occasion the monks from the group of six were sitting with their upper robes as a back-and-knee strap. The panels of the robes were torn apart. “You shouldn’t sit with your upper robe as a back-and-knee strap. If you do, you commit an offense of wrong conduct.” There was a sick monk who was not comfortable without a back-and-knee strap. “I allow back-and-knee straps.” The monks thought,

On one occasion the monks from the group of six set fire to a forest. People complained and criticized them, “They’re just like land clearers.” “You shouldn’t set fire to a forest. If you do, you commit an offense of wrong conduct.” On one occasion the dwellings were overgrown with grass. There was a forest fire and the dwellings burned down. Being afraid of wrongdoing, the monks had not lit a counterfire for protection. “When there is a forest fire, I allow you to light a counterfire for protection.” At that time the monks from the group of six climbed trees and then jumped between them. People complained and criticized them,

“They’re just like monkeys!” “You shouldn’t climb trees. If you do, you commit an offense of wrong conduct.” On one occasion a certain monk was walking on a road through the Kosalan country on his way to Sāvatthī when he was blocked by an elephant. He quickly went up to a tree, but being afraid of wrongdoing, he did not climb it. Soon the elephant went away. When he arrived at Sāvatthī, he told the monks what had happened. They in turn told the Buddha. “I allow you to climb a tree to the height of a man if there’s something to be done, or as far as you need if there’s an emergency.” At this time there were two monks called Yameḷa and Kekuṭa, brothers born into a brahmin family, who were well-spoken and had good voices.

If there is no water in the restroom ablutions pot, he should fill it. Spiritual support, etc. If the teacher becomes discontent with the spiritual life, the pupil should send him away or have him sent away, or he should give him a teaching. If the teacher becomes anxious, the pupil should dispel it or have it dispelled, or he should give him a teaching. If the teacher has wrong view, the pupil should make him give it up or have someone else do it, or he should give him a teaching. If the teacher has committed a heavy offense and deserves probation, the pupil should try to get the Sangha to give it to him. If the teacher has committed a heavy offense and deserves to be sent back to the beginning, the pupil should try to get the Sangha to do it. If the teacher has committed a heavy offense and deserves the trial period,

When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive … an equal number of resident monks arrive … a smaller number of resident monks arrive. In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. There’s an offense of wrong conduct for the reciters.” The group of fifteen on being unsure is finished. 31. The group of fifteen on being anxious “On the observance day, four or more resident monks may have gathered together in a certain monastery. there are other resident monks who haven’t arrived. They think, ‘It’s allowable for us to do the observance-day ceremony; it’s not unallowable.’

Being anxious, they do the observance-day ceremony and recite the Monastic Code. While they’re doing it, a greater number of resident monks arrive. In such a case, those monks should recite the Monastic Code once more. There’s an offense of wrong conduct for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery. there are other resident monks who haven’t arrived. They think, ‘It’s allowable for us to do the observance-day ceremony; it’s not unallowable.’ Being anxious, they do the observance-day ceremony and recite the Monastic Code. While they’re doing it, an equal number of resident monks arrive. In such a case, what has been recited is valid, and the remainder should be listened to.

There’s an offense of wrong conduct for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery. there are other resident monks who haven’t arrived. They think, ‘It’s allowable for us to do the observance-day ceremony; it’s not unallowable.’ Being anxious, they do the observance-day ceremony and recite the Monastic Code. While they’re doing it, a smaller number of resident monks arrive. In such a case, what has been recited is valid, and the remainder should be listened to. There’s an offense of wrong conduct for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery. there are other resident monks who haven’t arrived.

They think, ‘It’s allowable for us to do the observance-day ceremony; it’s not unallowable.’ Being anxious, they do the observance-day ceremony and recite the Monastic Code. When they’ve just finished … When they’ve just finished, and none of the gathering has left … When they’ve just finished, and only some members of the gathering have left … When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive … an equal number of resident monks arrive … a smaller number of resident monks arrive. In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. There’s an offense of wrong conduct for the reciters.”

The group of fifteen on being anxious is finished. 32. The group of fifteen on aiming at schism “On the observance day, four or more resident monks may have gathered together in a certain monastery. there are other resident monks who haven’t arrived. They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the observance-day ceremony and recite the Monastic Code, aiming at schism. While they’re doing it, a greater number of resident monks arrive. In such a case, those monks should recite the Monastic Code once more. And there’s a serious offense for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery.

“Venerable, where are you going?” “I’m going to Sāvatthī to visit the Buddha.” “Please come with us.” “I can’t. I’m sick.” “Then please come inside the vehicle.” “Thank you, but the Buddha has prohibited us from traveling in vehicles.” He did not accept because he was afraid of wrongdoing. Then, when he arrived at Sāvatthī, he told the monks what had happened. They in turn told the Buddha. “I allow a vehicle when you’re sick.” The monks thought,

If the pupil becomes anxious, the teacher should dispel it or have it dispelled, or he should give him a teaching. If the pupil has wrong view, the teacher should make him give it up or have someone else do it, or he should give him a teaching. If the pupil has committed a heavy offense and deserves probation, the teacher should try to get the Sangha to give it to him. If the pupil has committed a heavy offense and deserves to be sent back to the beginning, the teacher should try to get the Sangha to do it. If the pupil has committed a heavy offense and deserves the trial period, the teacher should try to get the Sangha to give it to him. If the pupil has committed a heavy offense and deserves rehabilitation, the teacher should try to get the Sangha to give it to him.

“But what can I do?” “If you like, you could make the Buddha expel Dabba.” “And how can I do that?” “Go to the Buddha and say, ‘Sir, this isn’t proper or appropriate. There’s fear, distress, and oppression in this district, where none of these should exist. It’s windy where it should be calm. It’s as if water is burning. Venerable Dabba the Mallian has raped me.’” Saying, “Alright, venerables,” she went to the Buddha, bowed, what she had been told to say.

The king told me that doctors are full of tricks and that I shouldn’t receive anything from you.” Jīvaka then removed the medicinal part of an emblic myrobalan fruit with his nail, before eating it and drinking water. And he said to Kāka, “Here, Kāka, have some emblic myrobalan and water.” “The doctor is eating and drinking it. It can’t be anything bad.” So he ate half a fruit and drank the water. When he had eaten it, he vomited right there. He asked Jīvaka, “Will I survive?” “Don’t be afraid, Kāka. Both you and the king will be well.

At that time people’s beds and benches were upholstered and covered with skin. Being afraid of wrongdoing, the monks did not sit on them. “I allow you to sit down on what belongs to a householder, but not to lie down on it.” The dwellings were held together by straps of leather. Being afraid of wrongdoing, the monks did not sit down. “I allow you to sit down against a mere binding made of skin.” At that time the monks from the group of six entered the village wearing sandals. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” They told the Buddha.