AIブッダ 禅 経典データベース

Wandering on, the Buddha eventually arrived at Sāvatthī, where he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery. Anāthapiṇḍika then went to the Buddha, bowed, sat down, “Sir, please accept tomorrow’s meal from me together with the Sangha of monks.” The Buddha consented by remaining silent. Knowing that the Buddha had consented, Anāthapiṇḍika got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left. The following morning Anāthapiṇḍika had various kinds of fine foods prepared. He then had the Buddha informed that the meal was ready. The Buddha robed up, took his bowl and robe, and went to Anāthapiṇḍika’s house where he sat down on the prepared seat together with the Sangha of monks. Anāthapiṇḍika then personally served 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, Anāthapiṇḍika sat down to one side

If we ask Revata a question, he would be capable of spending the whole night answering just that one. Now, soon he will ask a pupil monk to chant. Once the chanting is finished, go up to Revata and ask him about these ten practices.” “Yes, sir.” Soon afterwards, when the chanting was finished, Yasa went up to Revata, bowed, sat down, “Sir, is the salt-in-horn practice allowable?” “What’s the salt-in-horn practice?” “Is it allowable to carry salt in a horn and then eat it whenever the food is unsalted?” “No, it’s not allowable.”

“Friend Gotama, by practicing extreme austerities you didn’t gain any superhuman quality, any distinction in knowledge and vision worthy of noble ones. Since you have given up your striving and returned to a life of indulgence, how could you now have achieved any of this?” The Buddha said, “I haven’t given up striving and returned to a life of indulgence,” and he repeated what he had said before. A second time the group of five monks repeated their question and a second time the Buddha repeated his reply. A third time they repeated their question, and the Buddha then said, “Have you ever heard me speak like this?” “Then listen. I’m perfected and fully awakened. I have discovered the freedom from death. I will instruct you and teach you the Truth. When you practice as instructed, in this very life you will soon realize with your own insight the supreme goal of the spiritual life

“It may happen that a monk agrees to spend the first rains residence in a particular monastery. When he’s arrived at that monastery, he does the observance-day ceremony. On the following day, he enters and prepares the dwelling, sets out water for drinking and water for washing, and sweeps the yard. He then leaves on that very day, despite not having any business. The first rains residence doesn’t count for that monk. And there’s an offense of wrong conduct for agreeing. It may happen that a monk agrees to spend the first rains residence in a particular monastery. When he’s arrived at that monastery, he does the observance-day ceremony. On the following day, he enters and prepares the dwelling, sets out water for drinking and water for washing, and sweeps the yard. He then leaves on that very day because of business. … After staying there for two or three days, he leaves, despite not having any business. … After staying there for two or three days, he leaves because of business. … After staying there for two or three days, he leaves on seven-day business.

“Sir, I would like to give one jar of sugar to each and every monk.” “Well then, Kaccāna, just bring one jar of sugar.” Saying, “Yes, sir,” he got a jar of sugar, returned to the Buddha, and said, “Here is the jar. What should I do next?” “Now give sugar to the monks.” Saying, “Yes, sir,” he did just that. He then said to the Buddha, “I’ve given sugar to the monks, but there’s much left over. What should I do with that?” “Give the monks as much sugar as they need.”

it’s done against one who’s confessed their offense, it’s done illegitimately, it’s done by an incomplete assembly. “When a procedure of condemnation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having accused the person of their offense, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of condemnation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having reminded the person of their offense, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of condemnation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having charged the person with their offense, it’s done illegitimately, it’s done by an incomplete assembly.” The group of twelve on illegitimate legal procedures is finished. The group of twelve on legitimate legal procedures “When a legal procedure of condemnation has three qualities, it’s legitimate, in accordance with the Monastic Law, and properly disposed of:

and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for five days. … When he had completed that probation, while deserving the trial period, he committed one unconcealed offense of intentional emission of semen. He’s asking the Sangha to send him back to the beginning for that offense. If the Sangha is ready, it should send him back to the beginning. This is the motion. Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for five days. …

Soon afterwards he had the Sangha gathered and questioned the monks: “Is it true, monks, that the teachers are not conducting themselves properly toward their pupils?” “It’s true, sir.” … After rebuking them … the Buddha gave a teaching and addressed the monks: “Well then, I’ll lay down the proper conduct for a teacher toward his pupil. A teacher should conduct himself properly toward his pupil. This is the proper conduct: A teacher should help and take care of his pupil through recitation, questioning, and instruction. If the teacher has a bowl, but not the pupil, the teacher should give it to him,

for which gentlemen rightly go forth into homelessness.” The Buddha was able to persuade the group of five monks. They then listened to the Buddha, paid careful attention, and applied their minds to understand. And the Buddha addressed them: “There are these two opposites that should not be pursued by one who has gone forth. One is the devotion to worldly pleasures, which is inferior, crude, common, ignoble, and unbeneficial. The other is the devotion to self-torment, which is painful, ignoble, and unbeneficial. By avoiding these opposites, I have awakened to the middle path, which produces vision and knowledge, which leads to peace, insight, awakening, and extinguishment. And what, monks, is that middle path? It’s just this noble eightfold path, that is, right view, right aim, right speech, right action, right livelihood, right effort, right mindfulness, and right stillness.

But he stays away for more than seven days. The first rains residence doesn’t count for that monk. And there’s an offense of wrong conduct for agreeing. … After staying there for two or three days, he leaves on seven-day business. And he returns within seven days. The first rains residence does count for that monk. And there’s no offense for agreeing. … Seven days before the invitation ceremony, he leaves on seven-day business. Whether he returns to that monastery or not, the first rains residence does count for that monk. And there’s no offense for agreeing.” The second rains residence: observance-day outside monastery “It may happen that a monk agrees to spend the second rains residence in a particular monastery. While on his way to that monastery, he does the observance-day ceremony outside. On the following day, he enters and prepares the dwelling, sets out water for drinking and water for washing, and sweeps the yard.

Saying, “Yes, sir,” he did as requested. He then said to the Buddha, “I’ve given the monks as much sugar as they need, but there’s much left over. What should I do with that?” “Give the monks as much sugar as they want.” Saying, “Yes, sir,” he again did as requested. Some monks filled their almsbowls and even their water filters and bags. When he was finished, he said to the Buddha, “I’ve given the monks as much sugar as they want, but there’s much left over. What should I do with that?” “Give to those who live on scraps.”

it’s done in the presence of the accused, it’s done with the questioning of the accused, it’s done with the admission of the accused. When a procedure of condemnation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense, it’s done against one who’s committed an offense that’s clearable by confession, it’s done against one who hasn’t confessed their offense. When a procedure of condemnation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after accusing the person of their offense, it’s done after reminding the person of their offense, it’s done after charging the person with their offense. “When a procedure of condemnation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done in the presence of the accused, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of condemnation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done with the questioning of the accused, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of condemnation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of:

When he had completed that probation, while deserving the trial period, he committed one unconcealed offense of intentional emission of semen. He’s asking the Sangha to send him back to the beginning for that offense. The Sangha sends him back to the beginning. Any monk who approves of sending him back to the beginning should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. … The Sangha has sent the monk Udāyī back to the beginning for one unconcealed offense of intentional emission of semen, committed while deserving the trial period. The Sangha approves and is therefore silent. I’ll remember it thus.’” Trial period for the three offenses

Their purpose is to shelter and for happiness, To attain absorption and to see clearly. Giving dwellings to the Sangha Is praised as the best by the Buddha. Therefore the wise man, Seeing what’s beneficial for himself, Should build delightful dwellings And have the learned stay there. Food, drink, cloth, and dwellings— With an inspired mind,

Venerable, let’s take on this legal issue— before what’s contrary to the Teaching shines forth and the Teaching is obstructed; before what’s contrary to the Monastic Law shines forth and the Monastic Law is obstructed; before those who speak contrary to the Teaching become strong and those who speak in accordance with it become weak; before those who speak contrary to the Monastic Law become strong and those who speak in accordance with it become weak.” Saying, “Yes,” he consented to Yasa’s request. The first section for recitation is finished. Both sides gathering supporters The Vajjian monks of Vesālī heard: “It seems Yasa wants to take on this legal issue and is looking for supporters. And it seems he is gaining support.”

to a hunchback, to someone with goiter, to someone who has been branded, to someone who has been whipped, to a wanted criminal, to someone with elephantiasis, to someone with a serious sickness, to someone with abnormal appearance, to someone blind in one eye, to someone with a crooked limb,

He then leaves on that very day, despite not having any business. The second rains residence doesn’t count for that monk. And there’s an offense of wrong conduct for agreeing. It may happen that a monk agrees to spend the second rains residence in a particular monastery. While on his way to that monastery, he does the observance-day ceremony outside. On the following day, he enters and prepares the dwelling, sets out water for drinking and water for washing, and sweeps the yard. He then leaves on that very day because of business. The second rains residence doesn’t count for that monk. And there’s an offense of wrong conduct for agreeing. It may happen that a monk agrees to spend the second rains residence in a particular monastery. While on his way to that monastery, he does the observance-day ceremony outside. On the following day, he enters and prepares the dwelling, sets out water for drinking and water for washing, and sweeps the yard. After staying there for two or three days, he leaves, despite not having any business. The second rains residence doesn’t count for that monk. And there’s an offense of wrong conduct for agreeing.

Saying, “Yes, sir,” he again did as requested. He then said to the Buddha, “I’ve given them sugar, but there’s much left over. What should I do with that?” “Give them as much sugar as they need.” Saying, “Yes, sir,” he again did as requested. He then said to the Buddha, “I’ve given them as much sugar as they need, but there’s much left over. What should I do with that?” “Give them as much sugar as they want.” Saying, “Yes, sir,” he once again did as requested. Some of those who lived on scraps filled basins, waterpots, and baskets, and some even their laps.

it’s improperly taken. But if he takes it on trust from the intended recipient, it’s properly taken. It may be that a monk gives a robe to a monk to take to yet another monk, saying, ‘I give this robe to so-and-so.’ If, while on his way, he takes it on trust from the intended recipient, it’s properly taken. But if he takes it on trust from the sender, it’s improperly taken. It may be that a monk gives a robe to a monk to take to yet another monk, saying,

it’s done with the admission of the accused, it’s done legitimately, it’s done by a unanimous assembly. “When a procedure of condemnation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of condemnation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense that’s clearable by confession, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of condemnation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who hasn’t confessed their offense, it’s done legitimately, it’s done by a unanimous assembly. “When a procedure of condemnation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after accusing the person of their offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of condemnation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: