AIブッダ 禅 経典データベース

that is, right view, right aim, right speech, right action, right livelihood, right effort, right mindfulness, and right stillness. I knew that this is the noble truth of suffering. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before. I knew that this noble truth of suffering should be fully understood. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before. I knew that this noble truth of suffering had been fully understood. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before. I knew that this is the noble truth of the origin of suffering. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before. I knew that this noble truth of the origin of suffering should be fully abandoned. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before. I knew that this noble truth of the origin of suffering had been fully abandoned. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before. I knew that this is the noble truth of the end of suffering. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before. I knew that this noble truth of the end of suffering should be fully experienced. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before. I knew that this noble truth of the end of suffering had been fully experienced. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.

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 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 on seven-day business. But he stays away for more than seven days. 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.

which it did. … I’ve now completed that probation and ask the Sangha for the trial period of six days for the three offenses.’ And he should ask a second 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. … He’s now completed that probation and is asking the Sangha for the trial period of six days for the three offenses. If the Sangha is ready, it should give him that trial period. This is the motion.

“Who speak in accordance with the Teaching— the monks from the east or the monks from Pāvā?” Reflecting on the Teaching and the Monastic Law, it occurred to him, “The monks from the east speak contrary to the Teaching, but the monks from Pāvā don’t.” Just then a god from the pure abodes read Sāḷha’s mind. Then, just as a strong man might bend or stretch his arm, he disappeared from pure abodes and appeared in front of Sāḷha. And he said to Sāḷha, “You’re right, Venerable Sāḷha. The monks from the east speak contrary to the Teaching, but the monks from Pāvā don’t. So then, take a stand in accordance with the Teaching.” “I’ve always taken a stand in accordance with the Teaching.

I knew that this is the noble truth of the path leading to the end of suffering. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before. I knew that this noble truth of the path leading to the end of suffering should be fully developed. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before. I knew that this noble truth of the path leading to the end of suffering had been fully developed. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before. So long as I had not fully purified my knowledge and vision according to reality of these four noble truths with their three stages and twelve characteristics, I didn’t claim the supreme full awakening in this world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and humans. But when I had fully purified my knowledge and vision according to reality of these four noble truths with their three stages and twelve characteristics, then I did claim the supreme full awakening in this world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and humans. And knowledge and vision arose in me: ‘My freedom is unshakable, this is my last birth, now there is no further rebirth.’” This is what the Buddha said. The monks from the group of five were pleased and they rejoiced in the Buddha’s exposition. And while this exposition was being spoken, Venerable Koṇḍañña experienced the stainless vision of the Truth: “Anything that has a beginning has an end.”

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 on seven-day business. And he returns within seven days. The second rains residence does count for that monk. And there’s no offense 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. Seven days before Komudī, the fourth full-moon day of the rainy season, he leaves because of business. Whether he returns to that monastery or not, the second rains residence does count for that monk. And there’s no offense for agreeing.” The second rains residence: observance-day within monastery “It may happen that a monk agrees to spend the second rains residence in a particular monastery.

Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for five days. … He’s now completed that probation and is asking the Sangha for the trial period of six days for the three offenses. The Sangha gives him that trial period. Any monk who approves of giving him the trial period of six days 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 monk Udāyī the trial period of six days for the three offenses. The Sangha approves and is therefore silent. I’ll remember it thus.’”

The Sangha grants monk so-and-so resolution because of past insanity. Any monk who approves of granting monk so-and-so resolution because of past insanity 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. … Because he’s no longer insane, the Sangha has granted monk so-and-so resolution because of past insanity. 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 by resolution face-to-face and by resolution because of past insanity. Face-to-face with what?

“It’s true, sir.” The Buddha rebuked him … “Foolish man, how could you act like this? This will affect people’s confidence …” After rebuking him … the Buddha gave a teaching and addressed the monks: “You shouldn’t make a monk get up who hasn’t finished his meal. If you do, you commit an offense of wrong conduct. If you’re asked to get up, and you’ve already refused an invitation to eat more, you should say, “Please go and get some water.” If the other goes, all is well.

If the pupil wants to take a sauna, the teacher should knead bath powder, moisten the clay, take a sauna bench, and go to the sauna. After giving his pupil the sauna bench, receiving his robe, and putting it aside, he should give him the bath powder and the clay. If he’s able, he should enter the sauna. When entering the sauna, he should smear his face with clay, cover himself front and back, and then enter. He shouldn’t sit encroaching on the senior monks, or block the junior monks from getting a seat. While in the sauna, he should provide assistance to his pupil. When leaving the sauna, he should take the sauna bench, cover himself front and back, and then leave. The teacher should also provide assistance to his pupil in the water. When the teacher has bathed, he should be the first to come out. He should dry himself and put on his sarong. He should then wipe the water off his pupil’s body, and he should give him his sarong and then his upper robe. Taking the sauna bench, he should be the first to return. He should prepare a seat, and also set out a foot stool, a foot scraper, and water for washing the feet. He should ask his pupil if he wants water to drink.” “If the dwelling where the pupil is staying is dirty, the teacher should clean it if he’s able.

But I won’t reveal my view in case I’m appointed to deal with this legal issue.” The Vajjian monks then went to Revata and said, “Venerable, please accept these monastic requisites.” Not wanting to accept them, he replied, “There’s no need. My bowl and robes are complete.” At this time a monk called Uttara, who had twenty years of seniority, was Revata’s attendant. The Vajjian monks then went to him and said, “Please accept these monastic requisites.” Not wanting to accept them, he replied, “There’s no need. My bowl and robes are complete.” “But people brought monastic requisites to the Buddha. If the Buddha received them, they were pleased.

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 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. 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. But he stays away for more than seven days.

But if he determines it as a robe inherited from the intended recipient, it’s properly determined.” 31. Eight key phrases on robe-cloth “Monks, there are these eight key phrases for the giving of robe-cloth: someone gives within a monastery zone; someone gives to a recipient who has made an agreement; someone gives where alms are prepared; someone gives to the Sangha; someone gives to both Sanghas; someone gives to a sangha that has completed the rainy-season residence; someone gives according to a specification; someone gives to an individual. Someone gives within a monastery zone: it should be distributed by the monks within that zone. Someone gives to a recipient who has made an agreement: when a number of monasteries have the same material support, then when it’s given in one monastery, it’s given to all. Someone gives where alms are prepared: someone gives where the Sangha is regularly working.

those who disparage the Buddha; those who disparage the Teaching; those who disparage the Sangha.” The group of six on wishing is finished. The eighteen kinds of conduct “A monk who’s had a legal procedure of condemnation done against himself should conduct himself properly. This is the proper conduct: He shouldn’t give the full ordination. He shouldn’t give formal support. He shouldn’t have a novice monk attend on him. He shouldn’t accept being appointed as an instructor of the nuns. Even if appointed, he shouldn’t instruct the nuns.

The second 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 second rains residence does count for that monk. And there’s no offense for agreeing. It may happen that a monk agrees to spend the second 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. Seven days before Komudī, the fourth full-moon day of the rainy season, he leaves because of business. Whether he returns to that monastery or not, the second rains residence does count for that monk. And there’s no offense for agreeing.” The third chapter on entering the rainy-season residence is finished. This is the summary:

When the lay followers of Pāṭaligāma heard that he had arrived, they went to see him, bowed, and sat down on one side. The Buddha instructed, inspired, and gladdened them with a teaching. They then said to the Buddha, “Sir, please visit our guesthouse together with the Sangha of monks.” The Buddha consented by remaining silent. Knowing that he had consented, they got up from their seats, bowed down, and circumambulated him with their right sides toward him. They then went to the guesthouse, spread mats on the floor, prepared seats, put out a large waterpot, and hung up an oil lamp, after which they returned to the Buddha, bowed, that everything was prepared, adding, “Sir, please come when you’re ready.”

He shouldn’t commit the same offense as the offense for which the Sangha did the procedure of condemnation against him. He shouldn’t commit an offense similar to the offense for which the Sangha did the procedure of condemnation against him. He shouldn’t commit an offense worse than the offense for which the Sangha did the procedure of condemnation against him. He shouldn’t criticize the procedure. He shouldn’t criticize those who did the procedure. He shouldn’t cancel the observance-day ceremony of a regular monk. He shouldn’t cancel the invitation ceremony of a regular monk. He shouldn’t direct a regular monk. He shouldn’t give instructions to a regular monk. He shouldn’t get permission from a regular monk to correct him.

‘Venerables, I had committed one offense of intentional emission of semen, concealed for five days. … While undertaking the trial period, I committed one unconcealed offense of intentional emission of semen. I ask the Sangha to send me back to the beginning for that offense.’ And he should ask a second 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 … is asking the Sangha to send him back to the beginning for that offense, committed while undertaking the trial period. If the Sangha is ready, it should send him back to the beginning.

‘Venerable, do you remember committing such-and-such a heavy offense entailing expulsion or bordering on expulsion?’ ‘I don’t.’ As he tries to free himself, the accusing monk presses him further: ‘Come on, venerable, try again to remember whether you’ve committed such-and-such a heavy offense.’ ‘I don’t remember committing such an offense, but I do remember committing such-and-such a minor offense.’ As he tries to free himself, the accusing monk presses him further: ‘Come on, venerable, try harder to remember whether you’ve committed such-and-such a heavy offense.’ ‘I’ve admitted that I’ve committed this minor offense without being asked. So when asked about a heavy offense, why wouldn’t I admit it?’

The monks from the group of six took possession of the best beds, saying, “We’re sick and no-one can make us get up.” “You should give suitable beds to those who are sick.” The monks from the group of six used a pretext to reserve resting places. “You shouldn’t use a pretext to reserve a resting place. If you do, you commit an offense of wrong conduct.” At that time the monks from the group of seventeen were repairing a large dwelling nearby, intending to stay there for the rainy season. The monks from the group of six saw this “These monks from the group of seventeen are repairing a dwelling.