AIブッダ 禅 経典データベース

They called it “The Monastery Workers’ Village” and “Pilinda Village”. And Pilindavaccha began associating with the families in that village. After robing up one morning, he took his bowl and robe and went to Pilinda Village for alms. At that time they were holding a celebration in that village, and the children were dressed up in ornaments and garlands. As Pilindavaccha was walking on continuous almsround, he came to the house of a certain monastery worker where he sat down on the prepared seat. Just then the daughter of the house had seen the other children dressed up in ornaments and garlands. She cried, saying, “I want a garland! I want ornaments!” Pilindavaccha asked her mother why the girl was crying.

adding, “Poor people like us can’t afford garlands and ornaments.” Pilindavaccha then took a pad of grass and said to the mother, “Here, place this on the girl’s head.” and it turned into a beautiful golden garland. Even the royal compound had nothing like it. People told King Bimbisāra, “Sir, in the house of a such-and-such a monastery worker there’s a beautiful golden garland. Even in your court, sir, there’s nothing like it. So how did those poor people get it? They must have stolen it.”

King Bimbisāra then had that family imprisoned. Once again Pilindavaccha robed up in the morning, took his bowl and robe, and went to Pilinda Village for alms. As he was walking on continuous almsround, he came to the house of that same monastery worker. He then asked the neighbors what had happened to that family. “The king had jailed them, venerable, because of that golden garland.” Pilindavaccha went to King Bimbisāra’s house, where he sat down on the prepared seat. King Bimbisāra approached Pilindavaccha, bowed, and sat down. Pilindavaccha said, “Great king, why have you jailed the family of that monastery worker?” “Sir, in the house of that monastery worker there was a beautiful golden garland. Even the royal compound has nothing like it.

and then instructed, inspired, and gladdened her with a teaching. She got up from her seat, 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 washcloths.” At that time Venerable Ānanda had a friend called Roja the Mallian. Roja had left an old linen cloth with Ānanda, and it so happened that Ānanda needed such a cloth. They told the Buddha. “I allow you to take things on trust from someone who has five qualities: they’re a friend, they’re a close companion, they’ve spoken about it, they’re alive, and you know they’ll be pleased if you take it.”

In the morning the Buddha robed up, took his bowl and robe, and went to Suddhodana the Sakyan’s house where he sat down on the prepared seat. The queen, the mother of Rāhula, said to the boy, “This is your father, Rāhula. Go and ask for your inheritance.” Rāhula went up to the Buddha, stood in front of him, and said, “Ascetic, your shadow is pleasant.” When the Buddha got up from his seat and left, Rāhula followed behind, saying “Give me my inheritance! Give me my inheritance!”

“I allow you to add a further supply. But you shouldn’t wear robes none of which are cut into pieces. If you do, you commit an offense of wrong conduct.” On one occasion a monk who had been given much robe-cloth wanted to give it to his mother and father. “If you’re giving to your mother and father, what can I say? I allow you to give to your mother and father. But, monks, a gift of faith shouldn’t be ruined. If you do, you commit an offense of wrong conduct.” On one occasion a monk left one of his robes in the Blind Men’s Grove and then entered the village for alms in just his sarong and upper robe.

After staying at Kapilavatthu for as long as he liked, the Buddha set out wandering toward Sāvatthī. When he eventually arrived, he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery. At this time a family that was supporting Sāriputta sent him a boy with this message: “Please give the going forth to this boy.” Sāriputta thought, “The Buddha has laid down a rule that a monk shouldn’t have two novices attend on him. I already have the novice Rāhula. So what should I do now?”

5. The allowance to go to any of seven kinds of persons even if not asked On one occasion the mother of a certain monk was sick. She sent a message to her son: “Please come, I’m sick.” That monk thought, “The Buddha has laid down a rule that one should go for seven days to any of seven kinds of persons, but only when asked, and that one should go for seven days to any of five kinds of persons even if not asked, let alone if one is. My mother is sick, but she’s not a lay follower. So what should I do?” They told the Buddha.

“Even if you’re not asked, let alone if you are, I allow you to go for seven days to any of seven kinds of persons— a monk, a nun, a trainee nun, a novice monk, a novice nun, your mother, your father. But you should return within seven days. It may be that a monk’s mother is sick and sends a message to her son: ‘Please come, I’m sick.’ Then, even if you’re not asked, let alone if you are, you should go for seven days, thinking, ‘I’ll look for food for the sick,’ ‘I’ll look for food for the nurses,’ ‘I’ll look for medicine,’ ‘I’ll enquire about her sickness,’ or ‘I’ll nurse her.’ But you should return within seven days. It may be that a monk’s father is sick and sends a message to his son:

“Are there disputes that are also legal issues arising from a dispute? Are there disputes that aren’t also legal issues? Are there legal issues that aren’t also disputes? Are there legal issues that are also disputes? There are disputes that are also legal issues arising from a dispute. There are disputes that aren’t also legal issues. There are legal issues that aren’t also disputes. There are legal issues that are also disputes. How’s there a dispute that’s also a legal issue arising from a dispute? It may be that monks are disputing, saying, ‘This is the Teaching’, ‘This is contrary to the Teaching’ … ‘This is a grave offense’, or ‘This is a minor offense.’ In regard to this, whatever there is of quarreling, arguing, conflict, disputing, variety in opinion, difference in opinion, heated speech, or strife— this is a dispute that’s also a legal issue arising from a dispute. How’s there a dispute that isn’t also a legal issue? A mother disputes with her offspring; an offspring with their mother; a father with his offspring; an offspring with their father; a brother with his brother; a brother with his sister; a sister with her brother; a friend with their friend—

It may be that monks accuse a monk of failure in morality, conduct, view, or livelihood. In regard to this, whatever there is of accusations, accusing, allegations, blame, taking sides because of friendship, taking part in the accusation, or supporting the accusation— this is an accusation that’s also a legal issue arising from an accusation. How’s there an accusation that isn’t also a legal issue? A mother accuses her offspring; an offspring their mother; a father his offspring; an offspring their father; a brother his brother; a brother his sister; a sister her brother; a friend their friend— this is an accusation that isn’t also a legal issue. How’s there a legal issue that isn’t also an accusation? A legal issue arising from an offense, a legal issue arising from business, a legal issue arising from a dispute— this is a legal issue that isn’t also an accusation.

I allow one who has finished his meal and refused an invitation to eat more to eat non-leftovers that have been brought out.” 7. The allowance for what has been received, etc. On one occasion a family who was supporting Venerable Upananda the Sakyan sent fresh food to the Sangha, saying, “After showing it to Venerable Upananda, it’s to be given to the Sangha.” Just then Upananda had gone to the village for alms. When those people arrived at the monastery, they asked for Upananda and were told where he was. They said, “Venerables, after showing it to Venerable Upananda, this fresh food is to be given to the Sangha.” The monks told the Buddha. He said, “Well then, receive it and put it aside until Upananda returns.”

It may happen that monks who have entered the rains residence get enough suitable food, whether coarse or fine, as well as suitable medicines, but they don’t get a suitable attendant. When there’s such an obstacle, you should leave. There’s no offense for breaking the rains residence. It may happen that a monk who has entered the rains residence is invited by a woman: ‘Come, venerable, I’ll give you money’, ‘I’ll give you gold’, ‘I’ll give you a field’, ‘I’ll give you land’, ‘I’ll give you an ox’, ‘I’ll give you a cow’, ‘I’ll give you a slave’, ‘I’ll give you my daughter as wife’, ‘I’ll be your wife’, ‘I’ll bring you another wife.’ If that monk thinks, ‘The Buddha has said that the mind is volatile. This could be an obstacle to my monastic life,’ he should leave. There’s no offense for breaking the rains residence. It may happen that a monk who has entered the rains residence is invited by a sex worker, by a single woman,

and Ānanda by the feet, they lay him on a bed. Soon afterwards the Buddha had the Sangha gathered and questioned the monks: “Is there a sick monk in that dwelling?” “Yes, sir.” “What’s his illness?” “He has dysentery.” “Does he have a nurse?” “But why don’t you nurse him?” “Because he doesn’t do anything for us.” “Monks, you have no mother or father to nurse you.

by a <i lang='pi' translate='no'>paṇḍaka</i>, or by scoundrels: ‘Come, venerable, we’ll give you money’, ‘We’ll give you gold’, ‘We’ll give you a field’, ‘We’ll give you land’, ‘We’ll give you an ox’, ‘We’ll give you a cow’, ‘We’ll give you a slave’, ‘We’ll give you our daughter as wife’, ‘We’ll bring you another wife.’ If that monk thinks, ‘The Buddha has said that the mind is volatile. This could be an obstacle to my monastic life,’ he should leave. There’s no offense for breaking the rains residence. It may happen that a monk who has entered the rains residence sees an ownerless treasure. ‘The Buddha has said that the mind is volatile. This could be an obstacle to my monastic life,’ he should leave. There’s no offense for breaking the rains residence.” 8. The section on no offense for breaking the rains residence when there is schism in the Sangha

When he eventually arrived, he stayed in the deer park at Isipatana. At that time in Benares there were two lay-followers, Suppiya and Suppiyā, husband and wife, both with confidence in Buddhism. They were donors and benefactors, and they attended on the Sangha. On one occasion Suppiyā went to the monastery. She walked from dwelling to dwelling, from yard to yard, asking the monks, “Is anyone sick? What may I bring?” Just then a certain monk had drunk a purgative. He told Suppiyā about this, adding, “I need meat broth.” “No problem, I’ll organize it.” She then returned to her house and told a servant,

It may happen that a monk who has entered the rains residence hears that a number of monks in such-and-such a monastery are pursuing schism in the Sangha. ‘Those monks are my friends. I must tell them that the Buddha has said that schism in the Sangha is a serious matter, and I must ask them not to consent to it. They will act on what I say. They will listen and pay careful attention,’ then he should leave. There’s no offense for breaking the rains residence. It may happen that a monk who has entered the rains residence hears that a number of monks in such-and-such a monastery are pursuing schism in the Sangha. ‘Those monks are not my friends,

but we have friends in common. If I speak to my friends, they will tell those monks that the Buddha has said that schism in the Sangha is a serious matter, and they will ask them not to consent to it. Those monks will act on what my friends say. They will listen and pay careful attention,’ then he should leave. There’s no offense for breaking the rains residence. It may happen that a monk who has entered the rains residence hears that a number of monks in such-and-such a monastery have caused a schism in the Sangha. ‘Those monks are my friends. I must tell them that the Buddha has said that schism in the Sangha is a serious matter,

and I must ask them not to consent to it. They will act on what I say. They will listen and pay careful attention,’ then he should leave. There’s no offense for breaking the rains residence. It may happen that a monk who has entered the rains residence hears that a number of monks in such-and-such a monastery have caused a schism in the Sangha. ‘Those monks are not my friends, but we have friends in common. If I speak to my friends, they will tell those monks that the Buddha has said that schism in the Sangha is a serious matter, and they will ask them not to consent to it.

Those monks will act on what my friends say. They will listen and pay careful attention,’ then he should leave. There’s no offense for breaking the rains residence.” Nuns pursuing schism “It may happen that a monk who has entered the rains residence hears that a number of nuns in such-and-such a monastery are pursuing schism in the Sangha. ‘Those nuns are my friends. I must tell them that the Buddha has said that schism in the Sangha is a serious matter, and I must ask them not to consent to it. They will act on what I say. They will listen and pay careful attention,’ then he should leave. There’s no offense for breaking the rains residence.