AIブッダ 禅 経典データベース

“I’m not abusing and insulting you. Please stay at Macchikāsaṇḍa. The mango grove is delightful. I’ll do my best to provide you with robe-cloth, almsfood, a dwelling, and medicinal supplies.” Sudhamma repeated what he had said a second time and Citta responded as before. When Sudhamma repeated it a third time, Citta said, “Where will you go?” “I’ll go to Sāvatthī to visit the Buddha.” “Well then, please tell the Buddha of our entire conversation. And I would not be surprised if you returned to Macchikāsaṇḍa.”

Sudhamma put his dwelling in order, took his bowl and robe, and left for Sāvatthī. When he eventually arrived, he went to the Buddha in Anāthapiṇḍika’s Monastery. He bowed to the Buddha, sat down, and told him about the conversation he had had with Citta. The Buddha rebuked him, “It’s not suitable, foolish man, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How can you demean and insult Citta, who has faith and confidence, who’s a donor, benefactor, and supporter of the Sangha? This will affect people’s confidence …” After rebuking him … he gave a teaching and addressed the monks: “Well then, do a legal procedure of reconciliation against the monk Sudhamma,

After eating the fine food, the monks were often sick, their bodies being full of impurities. Just then Jīvaka Komārabhacca was in Vesālī on some business, and he saw those monks. He went to the Buddha, bowed, sat down, “At present, sir, there are monks who are often sick, their bodies being full of impurities. Please allow walking-meditation paths and saunas. In this way the monks will rarely get sick.” The Buddha then instructed, inspired, and gladdened him with a teaching, after which Jīvaka got up from his seat, bowed, circumambulated the Buddha with his right side toward him, and left. Soon afterwards the Buddha gave a teaching and addressed the monks:

You’re accusing falsely, not truthfully, and so it’s appropriate for you to have regret. You’re accusing harshly, not gently, and so it’s appropriate for you to have regret. You’re accusing unbeneficially, not beneficially, and so it’s appropriate for you to have regret. You’re accusing with a mind of ill will, not with a mind of good will, and so it’s appropriate for you to have regret.’ These are the five ways regret should be aroused in a monk who accuses another illegitimately. For what reason? So that other monks won’t think of making false accusations.” “And if a monk has been accused illegitimately, in how many ways should non-regret be aroused in him?” “Non-regret should be aroused in him in five ways: ‘Venerable, you’ve been accused at the wrong time, not at the right time, and so there’s no need for you to have regret.

“I allow walking-meditation paths and saunas.” Monks did walking meditation on uneven walking paths. As a result their feet hurt. “I allow you to even them out.” They built walking-meditation paths on a low base. They were flooded. “I allow you to raise the base.” The mound collapsed. “I allow you to construct three kinds of raised foundations: raised foundations of brick, stone, and wood.”

It was difficult to get up on the walking-meditation paths. “I allow three kinds of stairs: stairs of brick, stone, and wood.” People fell down while climbing the stairs. “I allow rails.” Monks fell off while doing walking meditation. “I allow railings.” Doing walking meditation outside, monks were troubled by the cold and the heat. They told the Buddha. “I allow indoor walking-meditation paths.”

You’re accusing with a mind of good will, not with a mind of ill will, and so there’s no need for you to have regret.’ These are the five ways non-regret should be aroused in a monk who accuses another legitimately. For what reason? So that other monks will think of making truthful accusations.” “And if a monk has been accused legitimately, in how many ways should regret be aroused in him?” “Regret should be aroused in him in five ways: ‘Venerable, you’ve been accused at the right time, not at the wrong time, and so it’s appropriate for you to have regret. You’ve been accused truthfully, not falsely, and so it’s appropriate for you to have regret. You’ve been accused gently, not harshly, and so it’s appropriate for you to have regret. You’ve been accused beneficially, not unbeneficially, and so it’s appropriate for you to have regret.

Grass and dust fell into the indoor walking-meditation paths. “I allow you to firm up the structure and then to plaster it inside and outside, including: treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern; putting up bamboo robe racks and clotheslines.” They built saunas on a low base. They were flooded. “I allow you to raise the base.” The mound collapsed. “I allow you to construct three kinds of raised foundations: raised foundations of brick, stone, and wood.” It was difficult to get up to the saunas. “I allow three kinds of stairs:

A number of monks went to the Buddha, bowed, sat down, and told him what was happening, adding, “No doubt Bhaddiya is dissatisfied with the spiritual life. He’s saying this because he’s recalling his former happiness as a king.” The Buddha addressed a certain monk: “Go, monk, and in my name say to Bhaddiya, ‘Bhaddiya, the Teacher is calling you.’” Saying, “Yes, sir,” he did just that. Bhaddiya consented. He then went to the Buddha, bowed, and sat down. The Buddha said to him,

The first section for recitation is finished. The second section 2.1 The legal procedure of announcement Soon afterwards the Buddha was seated giving a teaching surrounded by a large gathering of people, including the king. Devadatta then got up from his seat, arranged his upper robe over one shoulder, raised his joined palms, and said, “Sir, you’re now old and close to the end of life. You should live free from bother and enjoy the happiness of meditation. Hand the Sangha of monks over to me. Let me lead the Sangha.” “Let it be, Devadatta, don’t think of leading the Sangha of monks.” A second time Devadatta said the same thing and got the same reply.

admits right then and there that he’s caused a schism in the Sangha, admits right then and there that he’s caused the Buddha to bleed, or admits right then and there that he’s a hermaphrodite, then the purity should be passed on to someone else. If, after the purity has been passed on to him, the monk who is conveying the purity goes away while on his way to the observance-day ceremony, then the purity hasn’t been brought. If, after the purity has been passed on to him, the monk who is conveying the purity disrobes while on his way to the observance-day ceremony … or admits that he’s a hermaphrodite while on his way to the observance-day ceremony, then the purity hasn’t been brought. But if, after the purity has been passed on to him, the monk who is conveying the purity goes away after reaching the Sangha, then the purity has been brought. And if, after the purity has been passed on to him, the monk who is conveying the purity disrobes after reaching the Sangha … or admits that he’s a hermaphrodite after reaching the Sangha, then the purity has been brought. And if, after the purity has been passed on to him, the monk who is conveying the purity reaches the Sangha, but doesn’t announce the purity because he falls asleep or is heedless or gains a meditation attainment, then the purity has been brought.

Please accept us as lay followers who have gone for refuge for life.” Soon afterwards that one man went to Devadatta and said, “I wasn’t able to kill him, sir. He’s powerful and mighty, that Buddha.” There’s no need for you to kill the ascetic Gotama. I’ll do it myself.” 7. Causing the Buddha to bleed Soon afterwards the Buddha was doing walking meditation in the shade of the Vulture Peak. Devadatta climbed the peak and threw down a large stone, thinking, “With this I’ll kill the ascetic Gotama.”

And if, after the consent has been given to him, the monk who is conveying the consent reaches the Sangha, but doesn’t announce the consent because he falls asleep or is heedless or gains a meditation attainment, then the consent has been brought. There’s no offense for the one who is conveying the consent. And if, after the consent has been given to him, the monk who is conveying the consent reaches the Sangha, but deliberately doesn’t announce the consent, then the consent has been brought. But there is an offense of wrong conduct for the one who is conveying the consent. On the observance day, if the Sangha has business to be done, then anyone passing on their purity should also give their consent.” 22. Discussion on being seized by relatives, etc. At one time on the observance day, a certain monk was seized by his relatives. They told the Buddha. “If a monk is seized by his relatives on the observance day, other monks should say to those relatives,

The Buddha has said that a sick monk can’t endure being questioned. Please wait until you’re both healthy. If you then wish, you may accuse him.’ If, in spite of this, he still accuses the other, he commits an offense entailing confession for disrespect. If, while you’re doing the invitation ceremony, a healthy monk cancels the invitation of a healthy monk, you should question and examine both and deal with them according to the rule. The Sangha should then continue the invitation ceremony.” 26. Agreements about the invitation ceremony On one occasion in a certain monastery in the Kosalan country, a number of monks who were friends had entered the rainy-season residence together. While living together in peace and harmony, they were experiencing deep meditation. They considered this and thought, “If we do the invitation ceremony now, the monks might set out wandering.

We’ll then lose this deep meditation. So what should we do?” They told the Buddha. “In such a case, I allow those monks to make an agreement about the invitation ceremony. And it should be made like this. 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 living together in peace and harmony, we’re experiencing deep meditation.

If we do the invitation ceremony now, the monks might set out wandering. We’ll then lose this deep meditation. If the Sangha is ready, it should make an agreement about the invitation ceremony: we’ll now do the observance-day ceremony and recite the Monastic Code, and we’ll do the invitation ceremony on the day of Komudī, the fourth full moon of the rainy season. This is the motion. Please, venerables, I ask the Sangha to listen. While living together in peace and harmony, we’re experiencing deep meditation. If we do the invitation ceremony now, the monks might set out wandering. We’ll then lose this deep meditation. The Sangha makes an agreement about the invitation ceremony: we’ll now do the observance-day ceremony and recite the Monastic Code, and we’ll do the invitation ceremony on the day of Komudī, the fourth full moon of the rainy season. Any monk who approves of making this agreement about the invitation ceremony—that we’ll now do the observance-day ceremony and recite the Monastic Code and that we’ll do the invitation ceremony on the day of Komudī, the fourth full moon of the rainy season—should remain silent.

A monk who has participated in the robe-making ceremony leaves the monastery for a different region … “I won’t make a robe, and I won’t return.” For that monk the robe season ends when he makes that decision. A monk who has participated in the robe-making ceremony leaves the monastery for a different region … “I’ll make the robe right here. I won’t return.” He then has the robe made, but it is lost while being made. For that monk the robe season ends when the robe-cloth is lost. The group of nine on “without taking” is finished. 13. The group of five on “meditation going well” A monk who has participated in the robe-making ceremony and whose meditation is going well takes his robe-cloth and leaves the monastery, thinking,

“I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll return.” When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” He then has the robe made. For that monk the robe season ends when the robe is finished. A monk who has participated in the robe-making ceremony and whose meditation is going well takes his robe-cloth and leaves the monastery, thinking, “I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery.

If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll return.” When he is outside the monastery zone, he thinks, “I won’t make a robe, and I won’t return.” For that monk the robe season ends when he makes that decision. A monk who has participated in the robe-making ceremony and whose meditation is going well takes his robe-cloth and leaves the monastery, thinking, “I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll return.” When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” He then has the robe made, but it is lost while being made.

For that monk the robe season ends when the robe-cloth is lost. A monk who has participated in the robe-making ceremony and whose meditation is going well takes his robe-cloth and leaves the monastery, thinking, “I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll return.” When he is outside the monastery zone, he has a robe made. When the robe has been made, he still thinks, “I’ll return,” but he remains outside the monastery zone until the end of the robe season. For that monk the robe season ends while he is outside the monastery zone. A monk who has participated in the robe-making ceremony and whose meditation is going well takes his robe-cloth and leaves the monastery, thinking, “I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery.