AIブッダ 禅 経典データベース

and what was laid down by the Buddha as not laid down by him. He proclaims a non-offense as an offense, and an offense as a non-offense. He proclaims a light offense as heavy, and a heavy offense as light. He proclaims a curable offense as incurable, and an incurable offense as curable. He proclaims a grave offense as minor, and a minor offense as grave. And there are eighteen grounds for knowing that someone is speaking in accordance with the Teaching:

To the beginning, deserving the trial, So those undertaking the trial; And also the method for deserving rehabilitation, Again putting together from the method. Three for those on probation, Four for those undergoing the trial; Are not the same in regard to stopping the count, And daily for the trial period; Two procedures are such, the remaining Three procedures are the same.”

‘Please come, I’m sick.’ You should go for seven days, but only if you’re asked. And you should return within seven days. It may be that a monk’s relative is sick and sends him a message: ‘Please come, venerable, I’m sick.’ You should go for seven days, but only if you’re asked. And you should return within seven days. It may be that one who is staying with the monks is sick and sends them a message: ‘Please come, venerables, I’m sick.’ You should go for seven days, but only if you’re asked. And you should return within seven days.”

It may be that a monk is living by himself outside the rainy season, yet people give him robe-cloth, intending it for the Sangha. I allow that monk to determine that robe-cloth as his. But if another monk arrives before he has determined that robe-cloth, then he should be given an equal share. If yet another monk arrives before they’ve distributed that robe-cloth by drawing lots, he too should be given an equal share. If still another monk arrives, but after they’ve distributed that robe-cloth by drawing lots, they don’t need to give him a share if they’re unwilling.” On one occasion, after completing the rainy-season residence at Sāvatthī, two senior monks who were brothers, Venerable Isidāsa and Venerable Isibhaṭa, went to a certain village monastery. Because it was a long time since they had been there, people gave meals together with robe-cloth. The resident monks asked them, “Venerables, this robe-cloth belonging to the Sangha was given because of you. Will you accept a share?” They replied, “As we understand the teaching of the Buddha, this robe-cloth is just for you until the end of the robe season.” At that time there were three monks who were spending the rains residence at Rājagaha.

A monk proclaims what’s contrary to the Teaching as such, and what’s in accordance with the Teaching as such. He proclaims what’s contrary to the Monastic Law as such, and what’s in accordance with the Monastic Law as such. He proclaims what hasn’t been spoken by the Buddha as such, and what’s been spoken by the Buddha as such. He proclaims what wasn’t practiced by the Buddha as such, and what was practiced by the Buddha as such. He proclaims what wasn’t laid down by the Buddha as such, and what was laid down by the Buddha as such.

The chapter on those on probation is finished.

I’ve invited the Sangha headed by the Buddha for a meal tomorrow.” “Did you say, ‘Buddha’?” — “I did.” — “Did you say, ‘Buddha’?” — “I did.” — “Did you say, ‘Buddha’?” — “It’s rare in the world to hear the word ‘Buddha’. Is it possible right now to go and visit that Buddha, that fully awakened and perfected one?” “Now is the wrong time to visit the Buddha.

Venerable Ānanda said to the senior monks, “At the time of his final extinguishment, the Buddha said to me, ‘After my passing away, Ānanda, the Sangha should impose the supreme penalty on the monk Channa.’” “Did you ask the Buddha what the supreme penalty is?” and he replied, ‘Whatever Channa says, the monks shouldn’t correct him, instruct him, or teach him.’” “Well then, Ānanda, impose the supreme penalty on Channa.” “But how should I do it? Channa is temperamental and harsh.” “Go together with many monks.”

People gave them robe-cloth, intending it for the Sangha. The monks considered, “The Buddha has laid down that a sangha consists of a group of at least four, but we’re just three. Now these people have given robe-cloth, intending it for the Sangha. What should we do?” On that occasion there were a number of senior monks—Venerable Nilavāsī, Venerable Sāṇavāsī, Venerable Gotaka, Venerable Bhagu, and Venerable Phaḷikasantāna—staying at Pāṭaliputta in the Kukkuṭa Monastery. The monks from Rājagaha went to Pāṭaliputta to ask them. “As we understand the teaching of the Buddha, that robe-cloth is just for you until the end of the robe season.” 22. Upananda the Sakyan At one time, after completing the rainy-season residence at Sāvatthī, Venerable Upananda the Sakyan went to a certain village monastery. Just then the monks there had gathered to distribute the robe-cloth.

He proclaims a non-offense as such, and an offense as such. He proclaims a light offense as light, and a heavy offense as heavy. He proclaims a curable offense as curable, and an incurable offense as incurable. He proclaims a grave offense as grave, and a minor offense as minor.” When Venerable Mahāmoggallāna heard … When Venerable Mahākassapa heard …

They said to Upananda, “We’re distributing the Sangha’s robe-cloth. Would you like a share?” “Yes, I would.” He then took that share of robe-cloth and went to another monastery. There, too, the monks had gathered to distribute the robe-cloth. They said to Upananda, “We’re distributing the Sangha’s robe-cloth. Would you like a share?” “Yes, I would.” He then took that share, too, and went to yet another monastery. There, too, the monks had gathered to distribute the robe-cloth. They said to Upananda, “We’re distributing the Sangha’s robe-cloth. Would you like a share?” “Yes, I would.”

When Venerable Mahākaccāna heard … When Venerable Mahākoṭṭhika heard … When Venerable Mahākappina heard … When Venerable Mahācunda heard … When Venerable Anuruddha heard … When Venerable Revata heard … When Venerable Upāli heard … When Venerable Ānanda heard … When Venerable Rāhula heard that they were coming,

And it should be given like this. 1.1 Trial periods for those with unconcealed offenses “The monk Udāyī should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say: ‘Venerables, I’ve committed one unconcealed offense of intentional emission of semen. I ask the Sangha for the trial period of six days for that offense. I’ve committed one unconcealed offense of intentional emission of semen. For the second time, I ask the Sangha for the trial period of six days for that offense. I’ve committed one unconcealed offense of intentional emission of semen. For the third time, I ask the Sangha for the trial period of six days for that offense.’ A competent and capable monk should then inform the Sangha:

After rejoicing and expressing their appreciation for his teaching, they got up from their seats, bowed down, circumambulated him with their right sides toward him, and went to King Udena. When King Udena saw them coming, he said to them, “Did you see the ascetic Ānanda?” “Did you give him anything?” “We gave him five hundred upper robes.” King Udena complained and criticized him, “How can the ascetic Ānanda receive so many robes? Is he starting up as cloth merchant or setting up shop?” King Udena then went to Ānanda, exchanged pleasantries with him,

‘Please, venerables, I ask the Sangha to listen. The monk Udāyī has committed one unconcealed offense of intentional emission of semen. He’s asking the Sangha for the trial period of six days for that offense. If the Sangha is ready, it should give him that trial period. This is the motion. Please, venerables, I ask the Sangha to listen. The monk Udāyī has committed one unconcealed offense of intentional emission of semen. He’s asking the Sangha for the trial period of six days for that offense. The Sangha gives him that trial period. Any monk who approves of giving him that trial period of six days should remain silent.

If the preceptor has wrong view, the student should make him give it up or have someone else do it, or he should give him a teaching. If the preceptor has committed a heavy offense and deserves probation, the student should try to get the Sangha to give it to him. If the preceptor has committed a heavy offense and deserves to be sent back to the beginning, the student should try to get the Sangha to do it. If the preceptor has committed a heavy offense and deserves the trial period, the student should try to get the Sangha to give it to him. If the preceptor has committed a heavy offense and deserves rehabilitation, the student should try to get the Sangha to give it to him. If the Sangha wants to do a legal procedure against his preceptor—whether a procedure of condemnation, demotion, banishment, reconciliation, or ejection—

Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. Please, venerables, I ask the Sangha to listen. The monk Udāyī has committed one unconcealed offense of intentional emission of semen. He’s asking the Sangha for the trial period of six days for that offense. The Sangha gives him that trial period. Any monk who approves of giving him that trial period of six days should remain silent. Any monk who doesn’t approve should speak up. For the third time, I speak on this matter. Please, venerables, I ask the Sangha to listen.

9. The resolution and settling of legal issues Resolution face-to-face “There are two principles for settling a legal issue arising from a dispute: resolution face-to-face and majority decision. Is it possible that a legal issue arising from a dispute should be settled not by majority decision, but by resolution face-to-face? It may be, monks, that monks are disputing, saying, ‘This is the Teaching’, ‘This is contrary to the Teaching’, ‘This is the Monastic Law’, ‘This is contrary to the Monastic Law’, ‘This was spoken by the Buddha’, ‘This wasn’t spoken by the Buddha’, ‘This was practiced by the Buddha’, ‘This wasn’t practiced by the Buddha’, ‘This was laid down by the Buddha’, ‘This wasn’t laid down by the Buddha’, ‘This is an offense’, ‘This isn’t an offense’, ‘This is a light offense’, ‘This is a heavy offense’, ‘This is a curable offense’, ‘This is an incurable offense’, ‘This is a grave offense’, or ‘This is a minor offense.’ If those monks are able to resolve that legal issue, this is called the resolution of a legal issue. It’s been resolved face-to-face.

“I allow you to expel a novice monk who has ten qualities: He kills living beings He’s not celibate He drinks alcoholic drinks He disparages the Buddha He disparages the Teaching He disparages the Sangha He has wrong view He has raped a nun.” 47. <i lang='pi' translate='no'>Paṇḍakas</i>

“Give the foolish man one person’s share. It may be that a monk spends the rains residence in two monasteries with the intention of getting much robe-cloth. If he spends half the time in each monastery, he should be given half a share of the robe-cloth in each. Otherwise he should be given his share of the robe-cloth in the monastery where he spends the most time.” 23. The account of the one who was sick On one occasion there was a monk who had dysentery and was lying in his own feces and urine. Just then, as the Buddha was walking about the dwellings with Venerable Ānanda as his attendant, he came to the dwelling of this monk. When he saw his condition, he went up to him and said, “What’s your illness, monk?”