AIブッダ 禅 経典データベース

“He might.” “Might one who causes a schism in the Sangha not be irredeemably destined to an eon in hell?” “He might.” Schismatics destined to hell “What sort of person who causes a schism in the Sangha is irredeemably destined to an eon in hell?” “In this case a monk proclaims what’s contrary to the Teaching as being in accordance with it. He has the view that what he says is illegitimate and the view that the schism is illegitimate. He misrepresents his view of what’s true, his belief of what’s true, his acceptance of what’s true, or his sentiment of what’s true. He makes a proclamation and distributes ballots, saying, ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this.’ When such a person causes a schism in the Sangha, he’s irredeemably destined to an eon in hell. Again, a monk proclaims what’s contrary to the Teaching as being in accordance with it.

So-and-so is asking the Sangha for the full ordination with so-and-so as her mentor. The Sangha gives the full ordination to so-and-so with so-and-so as her mentor. Any nun who approves of giving the full ordination to so-and-so with so-and-so as her mentor should remain silent. Any nun who doesn’t approve should speak up. For the second time, I speak on this matter. 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. The Sangha gives the full ordination to so-and-so with so-and-so as her mentor. Any nun who approves of giving the full ordination to so-and-so with so-and-so as her mentor should remain silent. Any nun who doesn’t approve should speak up. For the third time, I speak on this matter. 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.

or have it cut; provide assistance to anyone or have assistance provided by anyone; do a service for anyone or get a service done by anyone; be the attendant monk for anyone or take anyone as his attendant monk; bring back almsfood for anyone or get almsfood brought back by anyone; enter the village, go to the charnel ground, or leave for another region.

“Well then, Abhaya, send for Jīvaka.” Prince Abhaya then sent for Jīvaka. Saying, “Yes, sir,” Jīvaka took some medicine on his nail and went to King Bimbisāra. He said, “Sir, let me see your affliction.” Jīvaka then cured King Bimbisāra’s hemorrhoids with one application of ointment. When the king was well, he had five hundred women adorned with every kind of ornament. He then had the ornaments removed and made into a pile. And he said to Jīvaka, “Jīvaka, these ornaments from five hundred women are all yours.” “There’s no need. Please just remember my act of service.” “Well then, Jīvaka, please attend on me, the harem, and the Sangha of monks headed by the Buddha.” “Yes, sir.”

in a legitimate-like way 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.’ Those monks who say, ‘It was a legitimate-like 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.’

Reminding, and associating, He should not do such things; Full ordination, formal support, A novice monk attending on. Instruction, even if appointed, With five factors, it should not lift; And should not commit that offense, Or one similar, or one beyond. And the procedure, and also the doers, Criticizing, it should not lift;

“Sir, while I was reflecting in private, it occurred to me that I’ve achieved all there is to achieve by a disciple, and I was wondering how I could be of service to the Sangha. ‘Why don’t I assign the dwellings and designate the meals?’” “Good, good, Dabba, please do so.” “Yes, sir.” Soon afterwards the Buddha gave a teaching and addressed the monks: “Monks, the Sangha should appoint Dabba the Mallian as the assigner of dwellings and the designator of meals. And he should be appointed like this.

He has the view that what he says is illegitimate, but the view that the schism is legitimate. He misrepresents his view of what’s true, his belief of what’s true, his acceptance of what’s true, or his sentiment of what’s true. He makes a proclamation and distributes ballots, saying, ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this.’ When such a person causes a schism in the Sangha, he too is irredeemably destined to an eon in hell. Again, a monk proclaims what’s contrary to the Teaching as being in accordance with it. He has the view that what he says is illegitimate, but is unsure about the schism. He misrepresents his view of what’s true, his belief of what’s true, his acceptance of what’s true, or his sentiment of what’s true. He makes a proclamation and distributes ballots, saying, ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this.’ When such a person causes a schism in the Sangha, he too is irredeemably destined to an eon in hell. Again, a monk proclaims what’s contrary to the Teaching as being in accordance with it. He has the view that what he says is legitimate, but the view that the schism is illegitimate … He has the view that what he says is legitimate, but is unsure about the schism …

They lift that procedure— 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.” 31. Discussion of the lifting of the legal procedure of demotion “It may be, monks, that the Sangha has done a legal procedure of demotion 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 observance, the invitation, And directing, instructing. Permission, and accusing, Reminding, associating; Whoever is engaged in these eight factors, The condemnation should not be lifted. Just as with the method of the dark section, One should understand the bright section; Ignorant, with many offenses, And socializing, Seyyaso.

First Dabba should be asked. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should appoint Venerable Dabba the Mallian as the assigner of dwellings and the designator of meals. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha appoints Venerable Dabba the Mallian as the assigner of dwellings and the designator of meals. Any monk who approves of appointing Venerable Dabba as the assigner of dwellings and the designator of meals should remain silent. Any monk who doesn’t approve should speak up. The Sangha has appointed Venerable Dabba the Mallian as the assigner of dwellings and the designator of meals.

He is unsure about what he says, but has the view that the schism is illegitimate … He is unsure about what he says, but has the view that the schism is legitimate … He is unsure about what he says and is unsure about the schism. He misrepresents his view of what’s true, his belief of what’s true, his acceptance of what’s true, or his sentiment of what’s true. He makes a proclamation and distributes ballots, saying, ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this.’ When such a person causes a schism in the Sangha, he too is irredeemably destined to an eon in hell. Again, a monk proclaims what’s in accordance with the Teaching as contrary to it, what’s contrary to the Monastic Law as being in accordance with it, what’s in accordance with the Monastic Law as contrary to it, what hasn’t been spoken by the Buddha as spoken by him, what’s been spoken by the Buddha as not spoken by him,

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, an equal number of resident monks arrive. In such a case, what has been recited is valid, and the remainder should be listened to. 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. 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.

‘The Sangha has done a legal procedure of demotion 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. … 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.’

The procedure of demotion was ordered, By the Fully Awakened One, the Great Sage; Two monks at Kīṭāgiri, Assaji and Punabbasuka. And many kinds of misconduct, They did without restraint; To be banished, the Fully Awakened One, Procedure, at Sāvatthī, the Victor; Sudhamma at Macchikāsaṇḍa, Was staying with Citta.

The Sangha approves and is therefore silent. I’ll remember it thus.’” Dabba assigned dwellings to the monks according to their character. He assigned dwellings in the same place to those monks who were experts on the discourse, thinking, “They’ll recite the discourses to one another.” And he did likewise for the experts on Monastic Law, thinking, “They’ll discuss the Monastic Law;” for the expounders of the Teaching, thinking, “They’ll discuss the Teaching;” for the meditators, thinking, “They won’t disturb one another;”

what wasn’t practiced by the Buddha as practiced by him, what was practiced by the Buddha as not practiced by him, what wasn’t laid down by the Buddha as laid down by him, what was laid down by the Buddha as not laid down by him, a non-offense as an offense, an offense as a non-offense, a light offense as heavy, a heavy offense as light, a curable offense as incurable, an incurable offense as curable,

So-and-so is seeking the full ordination with so-and-so. She is free from obstacles and has been fully ordained on one side in the Sangha of nuns. She is asking the Sangha for the full ordination with so-and-so as her mentor. If the Sangha is ready, it should give her the full ordination 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 so-and-so. She is free from obstacles and has been fully ordained on one side in the Sangha of nuns. So-and-so is asking the Sangha for the full ordination with so-and-so as her mentor. The Sangha gives her the full ordination with so-and-so as her mentor.

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. 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. 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. When they’ve just finished, 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.

“How can those foolish men be fond of various kinds of nice shoes … and neglect recitation, questioning, the higher morality, the higher mind, and the higher wisdom? This will affect people’s confidence …” After rebuking them … the Buddha gave a teaching and addressed the monks: “You shouldn’t wear shoes made of grass, reed, fishtail-palm leaves, or wool; or shoes made with gold, silver, gems, beryl, crystal, bronze, glass, tin, lead, or copper. If you do, you commit an offense of wrong conduct. And you shouldn’t use shoes. If you do, you commit an offense of wrong conduct. I allow three kinds of foot stands that are fixed in place and immobile: