AIブッダ 禅 経典データベース

there are other resident monks who haven’t arrived. They think, ‘Is it allowable for us to do the observance-day ceremony or not?’ Being unsure, 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, ‘Is it allowable for us to do the observance-day ceremony or not?’ Being unsure, they do the observance-day ceremony and recite the Monastic Code.

illegitimately and with an incomplete assembly. … 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 Sangha there starts disputing: ‘It was an illegitimate procedure done with an incomplete assembly,’ ‘It was an illegitimate procedure done with a unanimous assembly,’ ‘It was a legitimate procedure done with an incomplete assembly,’ ‘It was a legitimate-like procedure done with an incomplete assembly,’ ‘It was a legitimate-like procedure done with a unanimous assembly,’ ‘The procedure is invalid, it was badly done, and it needs to be done again.’ Those monks who say, ‘It was a legitimate-like legal procedure done with a unanimous assembly,’ and those who say, ‘The legal procedure is invalid, it was badly done, and it needs to be done again,’ they are the ones there who speak in accordance with the Teaching.”

In the absence, with illegitimate, And also done with an incomplete assembly. Without questioning, with illegitimate, Again done with an incomplete assembly. Without admission, with illegitimate, And also done with an incomplete assembly. One without offense, with illegitimate, And also done with an incomplete assembly. Not clearable by confession, And illegitimately, with an incomplete assembly.

‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it’s resolved illegitimately by a face-to-face-like resolution. A sangha that speaks contrary to the Teaching persuades an individual who speaks in accordance with the Teaching—convinces him, makes him see, makes him consider, shows him, teaches him: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it’s resolved illegitimately by a face-to-face-like resolution. A sangha that speaks contrary to the Teaching persuades several people who speak in accordance with the Teaching—convinces them, makes them see, makes them consider, shows them, teaches them: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it’s resolved illegitimately by a face-to-face-like resolution. A sangha that speaks contrary to the Teaching persuades a sangha that speaks in accordance with the Teaching—convinces it, makes it see, makes it consider, shows it, teaches it: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’

If, based on any of these eighteen grounds, they pull away and separate, and they do the observance-day ceremony, the invitation ceremony, or legal procedures of the Sangha separately, then there is a schism in the Sangha.” “Sir, we speak of ‘unity in the Sangha’. But how is there unity in the Sangha?” “Take the case when monks proclaim what’s contrary to the Teaching as such. They proclaim what’s in accordance with the Teaching as such. They proclaim what’s contrary to the Monastic Law as such. They proclaim what’s in accordance with the Monastic Law as such. They proclaim what hasn’t been spoken by the Buddha as such. They proclaim what’s been spoken by the Buddha as such. They proclaim what wasn’t practiced by the Buddha as such.

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, ‘Is it allowable for us to do the observance-day ceremony or not?’ Being unsure, 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 …

These five contracted sections are finished. 30. Discussion of the lifting of the legal procedure of condemnation “It may be, monks, that the Sangha has done a legal procedure of condemnation against a monk, 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 condemnation against this monk. 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. The Sangha there starts disputing: ‘It was an illegitimate procedure done with an incomplete assembly,’ ‘It was an illegitimate procedure done with a unanimous assembly,’ ‘It was a legitimate procedure done with an incomplete assembly,’ ‘It was a legitimate-like procedure done with an incomplete assembly,’ ‘It was a legitimate-like procedure done with a unanimous assembly,’ ‘The procedure is invalid, it was badly done, and it needs to be done again.’

Against one who has confessed, with illegitimate, And so also with incomplete assembly; Not having accused, with illegitimate, And so also with incomplete assembly; Not having reminded, with illegitimate, And so also with incomplete assembly; Not having charged, with illegitimate, And so also with incomplete assembly. Just as the method of the dark section, One should understand the bright section;

If a legal issue is resolved like this, it’s resolved illegitimately by a face-to-face-like resolution.” The group of nine on the dark side is finished. The group of nine on the bright side “An individual who speaks in accordance with the Teaching persuades an individual who speaks contrary to the Teaching—convinces him, makes him see, makes him consider, shows him, teaches him: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution. An individual who speaks in accordance with the Teaching persuades several people who speak contrary to the Teaching—convinces them, makes them see, makes them consider, shows them, teaches them: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution. An individual who speaks in accordance with the Teaching persuades a sangha that speaks contrary to the Teaching—convinces it, makes it see, makes it consider, shows it, teaches it:

They proclaim what was practiced by the Buddha as such. They proclaim what wasn’t laid down by the Buddha as such. They proclaim what was laid down by the Buddha as such. They proclaim a non-offense as such. They proclaim an offense as such. They proclaim a light offense as light. They proclaim a heavy offense as heavy. They proclaim a curable offense as curable. They proclaim an incurable offense as incurable. They proclaim a grave offense as grave.

Those monks who say, ‘It was an illegitimate legal procedure done with an incomplete assembly,’ and those who say, ‘The legal procedure is invalid, it was badly done, and it needs to be done again,’ they are the ones there who speak in accordance with the Teaching. “It may be that the Sangha has done a legal procedure of condemnation against a monk, 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 condemnation against this monk. 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 but with a unanimous assembly. The Sangha there starts disputing:

And the Sangha wishing, Might do condemnation against one: Quarrelsome, ignorant, socializing, In the higher morality, in the higher conduct; For those failed in view, The Sangha might do condemnation. And the Buddha, the Teaching, the Sangha, Whoever dispraises them; And against three kinds of monks, The Sangha might carry out condemnation:

‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution. Several people who speak in accordance with the Teaching persuade an individual who speaks contrary to the Teaching—convince him, make him see, make him consider, show him, teach him: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution. Several people who speak in accordance with the Teaching persuade several people who speak contrary to the Teaching—convince them, make them see, make them consider, show them, teach them: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution. Several people who speak in accordance with the Teaching persuade a sangha that speaks contrary to the Teaching—convince it, make it see, make it consider, show it, teach it: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’

“It’s true, sir.” … After rebuking them … the Buddha gave a teaching and addressed the monks: “You shouldn’t wear wooden shoes. If you do, you commit an offense of wrong conduct.” When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Benares. When he eventually arrived, he stayed in the deer park at Isipatana. When the monks from the group of six heard that the Buddha had prohibited wooden shoes,

‘It was an illegitimate procedure done with an incomplete assembly,’ ‘It was an illegitimate procedure done with a unanimous assembly,’ ‘It was a legitimate procedure done with an incomplete assembly,’ ‘It was a legitimate-like procedure done with an incomplete assembly,’ ‘It was a legitimate-like procedure done with a unanimous assembly,’ ‘The procedure is invalid, it was badly done, and it needs to be done again.’ Those monks who say, ‘It was an illegitimate legal procedure done with a unanimous assembly,’ and those who say, ‘The legal procedure is invalid, it was badly done, and it needs to be done again,’ they are the ones there who speak in accordance with the Teaching. “It may be that the Sangha has done a legal procedure of condemnation against a monk, 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 condemnation against this monk. 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— legitimately but with an incomplete assembly.

If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution. A sangha that speaks in accordance with the Teaching persuades an individual who speaks contrary to the Teaching—convinces him, makes him see, makes him consider, shows him, teaches him: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution. A sangha that speaks in accordance with the Teaching persuades several people who speak contrary to the Teaching—convinces them, makes them see, makes them consider, shows them, teaches them: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution. A sangha that speaks in accordance with the Teaching persuades a sangha that speaks contrary to the Teaching—convinces it, makes it see, makes it consider, shows it, teaches it: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution.”

A competent and capable nun should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. So-and-so is seeking the full ordination with venerable so-and-so. She is free from obstacles and her bowl and robes are complete. So-and-so is asking the Sangha for the full ordination with so-and-so as her mentor. If the Sangha is ready, it should give the full ordination to so-and-so with so-and-so as her mentor. This is the motion. Please, venerables, I ask the Sangha to listen. So-and-so is seeking the full ordination with venerable so-and-so. She is free from obstacles and her bowl and robes are complete.

The Sangha there starts disputing: ‘It was an illegitimate procedure done with an incomplete assembly,’ ‘It was an illegitimate procedure done with a unanimous assembly,’ ‘It was a legitimate procedure done with an incomplete assembly,’ ‘It was a legitimate-like procedure done with an incomplete assembly,’ ‘It was a legitimate-like procedure done with a unanimous assembly,’ ‘The procedure is invalid, it was badly done, and it needs to be done again.’ Those monks who say, ‘It was a legitimate legal procedure done with an incomplete assembly,’ and those who say, ‘The legal procedure is invalid, it was badly done, and it needs to be done again,’ they are the ones there who speak in accordance with the Teaching. “It may be that the Sangha has done a legal procedure of condemnation against a monk, 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 condemnation against this monk. 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—

Instruction, even if appointed, He should not do. Against the one condemnation was done, He should not commit that offense, Or one similar, or one beyond; And the procedure, and also the doers, He should not criticize those. The observance, the invitation, He should not cancel for a regular monk; Directing, instructing, Permission, and with accusing.

The group of nine on the bright side is finished. 2. Resolution through recollection At one time when the Buddha was staying at Rājagaha in the Bamboo Grove, Venerable Dabba the Mallian realized perfection at the age of seven. He had achieved all there is to achieve by a disciple and had nothing further to do. Then, while reflecting in private, he thought, “How can I be of service to the Sangha? Why don’t I assign the dwellings and designate the meals?” In the evening Dabba came out of seclusion and went to the Buddha. He bowed, sat down,