AIブッダ 禅 経典データベース

The Sangha has done a legal procedure of condemnation against these monks Paṇḍuka and Lohitaka. They’re now conducting themselves properly and suitably, and deserve to be released. They’re asking for that legal procedure to be lifted. The Sangha lifts that legal procedure of condemnation against the monks Paṇḍuka and Lohitaka. Any monk who approves of lifting that legal procedure should remain silent. Any monk who doesn’t approve should speak up. The Sangha has lifted that legal procedure of condemnation against the monks Paṇḍuka and Lohitaka. The Sangha approves and is therefore silent. I’ll remember it thus.’” The first section on the legal procedure of condemnation is finished. 2. The legal procedure of demotion At that time Venerable Seyyasaka was ignorant and incompetent, often committing offenses, and lacking in boundaries. And he was constantly and improperly socializing with householders.

What’s your name? What’s the name of your preceptor?’” Soon afterwards they asked those seeking the full ordination about the obstacles without first instructing them. They were embarrassed, humiliated, and unable to respond. They told the Buddha. “You should instruct first and then ask about the obstacles. They instructed them right there in the midst of the Sangha. Once more those seeking the full ordination were embarrassed, humiliated, and unable to respond. They told the Buddha. “You should instruct them at a distance and then ask about the obstacles in the midst of the Sangha.

And it should be done like this. First they should be told to choose a preceptor. Their bowls and robes should then be pointed out to them: ‘This is your bowl, this your outer robe, this your upper robe, and this your sarong. Now please go and stand over there.’” Then they were instructed by monks who were ignorant and incompetent. And because they were badly instructed, they were once again embarrassed, humiliated, and unable to respond. They told the Buddha. “A monk who is ignorant and incompetent shouldn’t instruct. If he does, he commits an offense of wrong conduct.

Buddhas question the monks for two reasons: to give a teaching or to lay down a training rule. So the Buddha said to those monks, “In what way, monks, did you have a harmonious and comfortable rains? And how did you get almsfood without trouble?” When they had told him, the Buddha addressed the monks: “While being uncomfortable, these foolish men claim they were living in comfort. While living together like animals, they claim they were living in comfort. While living together like sheep, they claim they were living in comfort. While living together like enemies, they claim they were living in comfort. How could these foolish men take a vow of silence, like the monastics of other religions? This will affect people’s confidence …” After rebuking them and giving a teaching, he addressed the monks:

How can he constantly and improperly socialize with householders? And how can it be that the monks regularly give him probation, send him back to the beginning, give him trial periods, and rehabilitate him? This will affect people’s confidence …” After rebuking him … the Buddha gave a teaching and addressed the monks: “Well then, the Sangha should do a legal procedure of demotion against the monk Seyyasaka, instructing him to live with formal support. And this is how it should be done. First you should accuse the monk Seyyasaka. He should then be reminded of what he has done, before he’s charged with an offense. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen.

A monk who is competent and capable should instruct.” They instructed without having been appointed. They told the Buddha. “A monk shouldn’t instruct if he hasn’t been appointed. If he does, he commits an offense of wrong conduct. I allow a monk to instruct if he’s been appointed to do so. And it should be done like this. One is either appointed through oneself or through someone else. How is one appointed through oneself? A competent and capable monk should inform the Sangha:

This monk Seyyasaka is ignorant and incompetent, often committing offenses, and lacking in boundaries. He’s constantly and improperly socializing with householders. In addition, the monks regularly give him probation, send him back to the beginning, give him the trial period, and rehabilitate him. If the Sangha is ready, it should do a legal procedure of demotion against the monk Seyyasaka, instructing him to live with formal support. This is the motion. Please, venerables, I ask the Sangha to listen. This monk Seyyasaka is ignorant and incompetent, often committing offenses, and lacking in boundaries. He’s constantly and improperly socializing with householders. In addition, the monks regularly give him probation, send him back to the beginning, give him the trial period, and rehabilitate him.

For the second time, I speak on this matter. … For the third time, I speak on this matter. … The Sangha has rehabilitated the monk Udāyī. The Sangha approves and is therefore silent. I’ll remember it thus.’” Probation for those with offenses concealed for a half-month On one occasion Venerable Udāyī had committed one offense of intentional emission of semen, concealed for a half-month. He told the monks about this, adding, “What should I do now?” They told the Buddha. “Well then, the Sangha should give the monk Udāyī probation for a half-month for one offense of intentional emission of semen, concealed for a half-month.

The Sangha does a legal procedure of demotion against the monk Seyyasaka, instructing him to live with formal support. 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. This monk Seyyasaka is ignorant and incompetent, often committing offenses, and lacking in boundaries. He’s constantly and improperly socializing with householders.

You will be asked in the midst of the Sangha about various matters. If something is true, you should say, “Yes,” and if it’s not, you should say, “No.” Don’t be embarrassed or humiliated. This is what they’ll ask you: “Do you have any of these diseases: leprosy, abscesses, mild leprosy, tuberculosis, or epilepsy? Are you free from slavery? Are you free from debt? Are you employed by the king? Do you have your parents’ permission? Are you twenty years old?

Everyone should gather in one place. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. While we were arguing and disputing, we did and said many things unworthy of monastics. If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism. If the Sangha is ready, it should resolve this legal issue by covering over as if with grass, except for heavy offenses and offenses connected with householders.’ The monks belonging to one side should be informed by a competent and capable monk belonging to their own side: ‘Please, venerables, I ask you to listen. While we were arguing and disputing, we did and said many things unworthy of monastics. If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism. If the venerables are ready, then for your benefit and for my own, I’ll confess in the midst of the Sangha both your and my own offenses by covering over as if with grass, except for heavy offenses and offenses connected with householders.’

And many monks, both senior and junior, as well as those of middle standing, learned the Monastic Law from Upāli. Out of respect for the senior monks, Upāli taught while standing. And out of respect for the Teaching, the senior monks, too, were standing. They all became tired. They told the Buddha. “A junior monk who’s teaching should sit on a similar or higher seat out of respect for the Teaching. A senior monk who’s being taught should sit on a similar or lower seat out of respect for the Teaching.” On one occasion many monks were standing in the presence of Upāli, honoring the recitation. They became tired. “I allow those who are entitled to sit on the same seat to sit together.” The monks thought,

Covered, well-restrained; Lowered, lifted, laugh loudly, Little noise, three on swaying. And hands on hips, covering the head, clasping the knees, Encroaching, no seat; Spread out, water, Holding low, poured. Receiving, nearby, upper robe, And rice, he should receive; Curry, with special curry,

“How can the monks from the group of six act like this?” They told the Buddha. … “Is it true, monks, that the monks from the group of six are acting like this?” “It’s true, sir.” The Buddha rebuked them … “How can those foolish men act like this?” This will affect people’s confidence …” After rebuking them … he gave a teaching and addressed the monks: “You shouldn’t remain seated while the senior monks are inviting correction, squatting on their heels.

The Sangha has given the monk Udāyī probation for a half-month for one offense of intentional emission of semen, concealed for a half-month. The Sangha approves and is therefore silent. I’ll remember it thus.’” Sending back to the beginning of those on probation for a half-month While on probation, he committed one offense of intentional emission of semen, concealed for five days. He told the monks, “I had committed one offense of intentional emission of semen, concealed for a half-month. I asked the Sangha to give me probation for a half-month for that offense, While on probation, I committed one offense of intentional emission of semen, concealed for five days. What should I do now?” They told the Buddha.

The monks belonging to the other side should be informed by a competent and capable monk belonging to their own side: ‘Please, venerables, I ask you to listen. While we were arguing and disputing, we did and said many things unworthy of monastics. If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism. If the venerables are ready, then for your benefit and for my own, I’ll confess in the midst of the Sangha both your and my own offenses by covering over as if with grass, except for heavy offenses and offenses connected with householders.’ A competent and capable monk belonging to one side should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. While we were arguing and disputing, we did and said many things unworthy of monastics. If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism. If the Sangha is ready, then for the benefit of these venerables and myself, I’ll confess in the midst of the Sangha both their and my own offenses by covering over as if with grass, except for heavy offenses and offenses connected with householders.

If you do, you commit an offense of wrong conduct. Everyone should squat on their heels during the invitation ceremony.” On one occasion, while squatting on his heels and waiting for everyone to finish, a senior monk who was weak from old age fainted and fell over. They told the Buddha. “You should squat on your heels until you have invited correction. Once you have invited, you may sit down.” 2. Breach of the invitation ceremony The monks thought, “How many invitation days are there?” “There are two invitation days: the fourteenth and the fifteenth day of the lunar half-month.”

This is the motion. ‘Please, venerables, I ask the Sangha to listen. While we were arguing and disputing, we did and said many things unworthy of monastics. If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism. For the benefit of these venerables and myself, I confess both their and my own offenses in the midst of the Sangha by covering over as if with grass, except for heavy offenses and offenses connected with householders. Any monk who approves of confessing our offenses in the midst of the Sangha by covering over as if with grass should remain silent. Any monk who doesn’t approve should speak up. We have confessed our offenses in the midst of the Sangha by covering over as if with grass, except for heavy offenses and offenses connected with householders. The Sangha approves and is therefore silent. I’ll remember it thus.’ A competent and capable monk belonging to the other side should inform the Sangha:

Chomping, slurping; Licking the hand, the bowl, the lips, Soiled with food, should receive. Not until everyone, water, Holding low, poured; Receiving, nearby, upper robe, Holding low, and on the ground. Containing rice, returning, Well-covered, squatting on the heels; Laid down by the King of the Teaching,

‘Please, Venerables, I ask the Sangha to listen. While we were arguing and disputing, we did and said many things unworthy of monastics. If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism. If it seems appropriate to the Sangha, then for the benefit of these venerables and myself, I’ll confess in the midst of the Sangha both their and my own offenses by covering over as if with grass, except for heavy offenses and offenses connected with householders. This is the motion. ‘Please, Venerables, I ask the Sangha to listen. While we were arguing and disputing, we did and said many things unworthy of monastics. If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism. For the benefit of these venerables and myself, I confess in the midst of the Sangha both their and my own offenses by covering over, as if with grass, except for heavy offenses and offenses connected with householders. Any monk who approves of confessing our offenses in the midst of the Sangha by covering over as if with grass should remain silent. Any monk who doesn’t approve should speak up. We have confessed our offenses in the midst of the Sangha by covering over as if with grass, except for heavy offenses and offenses connected with householders. The Sangha approves and is therefore silent. I’ll remember it thus.’ This is called the resolution of a legal issue. It’s been resolved face-to-face and by covering over as if with grass. Face-to-face with what? Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned. This is the meaning of face-to-face with the Sangha: the monks who should be present have arrived, consent has been brought for those who are eligible to give their consent, and no-one present objects to the decision.