AIブッダ 禅 経典データベース

and told him what had happened, adding, “From today, sir, Devadatta has caused a schism in the Sangha.” Understanding the significance of this, on that occasion the Buddha uttered a heartfelt exclamation: “For the good, doing good is easy; For the bad, doing good is hard. For the bad, doing evil is easy; For the noble ones, doing evil is hard.” The second section for recitation is finished. The third section 3.1 The account of schism in the Sangha

Please, venerables, I ask the Sangha to listen. So-and-so wants the full ordination with venerable so-and-so. So-and-so is asking the Sangha for the full ordination with so-and-so as his preceptor. The Sangha gives the full ordination to so-and-so with so-and-so as his preceptor. Any monk who approves of giving the full ordination to so-and-so with so-and-so as his preceptor 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 given the full ordination to so-and-so with so-and-so as his preceptor. The Sangha approves and is therefore silent. I’ll remember it thus.’”

If he’s able to do this, it’s good. If he’s not, then a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. This whole Sangha has committed the same offense. When the Sangha sees another monk who is pure and free of offenses, it should make amends for this offense with him.’ Once this has been said, they can do the observance-day ceremony and listen to the recitation of the Monastic Code. This is not an obstacle to doing the observance-day ceremony. On the observance day, the whole Sangha in a certain monastery may be unsure if it has committed the same offense. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen.

What would you like to do?” “Well then, Sāgata, prepare a seat in the shade of the dwelling.” “Yes, sir.” He took a bench, sunk down in front of the Buddha, and as those village chiefs were watching, he once more emerged from that stone slab. He then prepared a seat in the shade of the dwelling, after which the Buddha came out and sat down. Those eighty thousand chiefs approached the Buddha, bowed, and sat down. But they were preoccupied with Sāgata, not with the Buddha. After reading their minds, the Buddha said to Sāgata, “Well then, Sāgata, show us more superhuman abilities, more wonders of supernormal power.” Saying, “Yes, sir,” he rose up in the air, walked back and forth in space, and he stood, sat down, and lay down there. He emitted smoke and fire, and then disappeared.

Is for those who have participated in the robe-making ceremony; Motion, just thus performed, Just thus not performed. Marking, and just washing, And planning, cutting; Tacking, hem, strip of cloth, Strengthening, border lengthwise. Border crosswise, patch, Dyeing, indication, hint; Borrowed, stored, to be relinquished,

There too the monks consider, ‘The Sangha has lifted a legal procedure of ejection against this monk for not recognizing an offense—illegitimately and with an incomplete assembly. Well then, let’s lift that procedure.’ They lift that procedure— illegitimately but with a unanimous assembly. … legitimately but with an incomplete assembly. … in a legitimate-like way and with an incomplete assembly. … in a legitimate-like way but with a unanimous assembly. …” The permutation series is to be expanded. 21. Discussion of the lifting of the legal procedure of ejection for not making amends

The Sangha does a legal procedure of ejecting Ariṭṭha for not giving up a bad view, prohibiting him from living with the Sangha. Any monk who approves of doing this legal procedure 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. Please, venerables, I ask the Sangha to listen. The monk Ariṭṭha, an ex-vulture-killer, has the following bad and erroneous view: “As I understand the Teaching of the Buddha, the things he calls obstacles are not able to obstruct one who indulges in them.”

He asks the Sangha to send him back to the beginning for those offenses, which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Sangha gives him the simultaneous probation legitimately, but then gives him the trial period and the rehabilitation illegitimately. He’s not purified of those offenses.” The group of nine on unpurified with sending back to the beginning is finished. 10. The second group of nine “It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts.

This whole Sangha is unsure if it has committed the same offense. When the Sangha is sure, it should make amends for this offense.’ Once this has been said, they can do the observance-day ceremony and listen to the recitation of the Monastic Code. This is not an obstacle to doing the observance-day ceremony. When a sangha has entered the rainy-season residence in a certain monastery, it may happen that the whole Sangha has committed the same offense. Those monks should straightaway send a monk to a neighboring monastery: ‘Go and make amends for this offense. When you return, we’ll make amends for it with you.’ If he’s able to do this, it’s good. If he’s not, they should send a monk under the seven-day allowance:

“It may be that the Sangha has done a legal procedure of ejection against a monk for not making amends for an offense, 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 ejection against this monk for not making amends for an offense. 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 and with an incomplete assembly. He then goes to another monastery. There too the monks consider, ‘The Sangha has lifted a legal procedure of ejection against this monk for not making amends for an offense— illegitimately and with an incomplete assembly.

He’s not giving up that view. The Sangha does a legal procedure of ejecting Ariṭṭha for not giving up a bad view, prohibiting him from living with the Sangha. Any monk who approves of doing this legal procedure should remain silent. Any monk who doesn’t approve should speak up. The Sangha has done the legal procedure of ejecting Ariṭṭha for not giving up a bad view, prohibiting him from living with the Sangha. The Sangha approves and is therefore silent. I’ll remember it thus.’ Monks, you should proclaim from monastery to monastery

He asks the Sangha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, unconcealed and specified. He asks the Sangha to send him back to the beginning for those offenses, which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Sangha gives him the simultaneous probation illegitimately, but then gives him the trial period and the rehabilitation legitimately. He’s not purified of those offenses. It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Sangha for simultaneous probation for those offenses, While on probation, he commits a number of offenses entailing suspension, concealed and specified.

so too, while they were sitting right there, those eighty thousand village chiefs experienced the stainless vision of the Truth: “Anything that has a beginning has an end.” They had seen the Truth, had reached, understood, and penetrated it. They had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. They then said to the Buddha, “Wonderful, sir, wonderful! Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the darkness so that those with eyes might see what’s there— just so has the Buddha made the Teaching clear in many ways. We go for refuge to the Buddha, the Teaching, and the Sangha of monks. Please accept us as lay followers who have gone for refuge for life.”

And not borrowed, not stored; Not to be relinquished, marked, And so with the three robes. Cut sections made with panels; Performed by an individual, correctly, He appreciates inside the monastery zone. In this way is the robe-making ceremony performed, Eight key phrases for ending; Departing, finished, And decision, lost.

Well then, let’s lift that procedure.’ They lift that procedure— illegitimately but with a unanimous assembly. … legitimately but with an incomplete assembly. … in a legitimate-like way and with an incomplete assembly. … in a legitimate-like way but with a unanimous assembly. …” The permutation series is to be expanded. 22. Discussion of the lifting of the legal procedure of ejection for not giving up a bad view “It may be that the Sangha has done a legal procedure of ejection against a monk for not giving up a bad view, 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,

that the Sangha has done a legal procedure of ejecting Ariṭṭha for not giving up a bad view, prohibiting him from living with the Sangha.” The group of twelve on illegitimate legal procedures “When a legal procedure of ejection for not giving up a bad view has three qualities, it’s illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done in the absence of the accused, it’s done without questioning the accused, it’s done without the admission of the accused. When a procedure of ejection for not giving up a bad view has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who hasn’t committed any offense, it’s done against one who’s committed an offense that isn’t clearable by confession, it’s done against one who’s confessed their offense. When a procedure of ejection for not giving up a bad view 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 without having reminded the person of their offense, it’s done without having charged the person with their offense. “When a procedure of ejection for not giving up a bad view has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done in the absence of the accused, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of ejection for not giving up a bad view has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without questioning the accused, it’s done illegitimately, it’s done by an incomplete assembly.

He asks the Sangha to send him back to the beginning for those offenses, which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Sangha gives him the simultaneous probation illegitimately, but then gives him the trial period and the rehabilitation legitimately. He’s not purified of those offenses. It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Sangha for simultaneous probation for those offenses, While on probation, he commits a number of offenses entailing suspension, both concealed and unconcealed and specified. He asks the Sangha to send him back to the beginning for those offenses, which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Sangha gives him the simultaneous probation illegitimately,

Saying, “Yes, sir,” they got up from their seats, bowed down, circumambulated the Buddha with their right sides toward him, and went to Gayāsīsa. Just then a certain monk who was standing near the Buddha was crying. The Buddha asked him why. He said, “Sir, even Sāriputta and Moggallāna, the Buddha’s chief disciples, are going to Devadatta because they approve of his teaching.” “It’s impossible for Sāriputta and Moggallāna to approve of Devadatta’s teaching. In fact, they’ve gone to win those monks over.” At that time Devadatta was seated giving a teaching surrounded by a large gathering. When Devadatta saw Sāriputta and Moggallāna coming, he said to his monks, “See how well-taught my teaching is, as even Sāriputta and Moggallāna, the ascetic Gotama’s chief disciples, are coming here because they approve of it.”

After rebuking him … he gave a teaching and addressed the monks: “When you are giving the full ordination, you should point out the four supports: One gone forth is supported by almsfood. You should persevere with this for life. There are these additional allowances: a meal for the Sangha, a meal for designated monks, an invitational meal, a meal for which lots are drawn, a half-monthly meal, a meal on the observance day, and a meal on the day after the observance day. One gone forth is supported by rag-robes. You should persevere with this for life. There are these additional allowances: linen, cotton, silk, wool, sunn hemp, and hemp. One gone forth is supported by the foot of a tree as a resting place. You should persevere with this for life.

you should make amends for it.” The other monk said, “It’s not just I alone who have committed this offense, but this whole Sangha.” The learned monk said, “What does it matter to you whether others have or haven’t committed an offense? Please clear yourself of your own offense.” Then, because of what the learned monk had said, the other monk made amends for that offense. He then went to the other monks and said, “When someone does such-and-such, he’s committed an offense of this name. This is the offense that you’ve committed.