AIブッダ 禅 経典データベース

They then went to that monastery and said to that senior monk, “This legal issue has come about in this way. Venerable, please resolve it—according to the Teaching, the Monastic Law, and the Teacher’s instruction—so that it will be properly disposed of.” That senior monk thought, “This legal issue was properly disposed of by the Sangha at Sāvatthī, and likewise by that number of senior monks, by those three senior monks, and by those two senior monks,” and he disposed of it in the same way. Since those monks were dissatisfied with how all of these had disposed of that legal issue, they went to the Buddha and told him what had happened. … The Buddha said: “Monks, this legal issue has been settled, laid to rest, and properly disposed of. To persuade those monks, I allow three kinds of voting: a secret ballot, whispering in the ear, and an open vote.

the stream-enterers, the once-returners, the nonreturners, the perfected ones, those who have attained the three true insights, or those who have attained the six direct knowledges deserve the best seat, water, and almsfood.” The Buddha then addressed the monks: “Once upon a time, monks, there was a great banyan tree on the slopes of the Himalayas. Three friends lived near it: a partridge, a monkey, and an elephant.

Seeing trouble, supreme being, I did not speak the sublime and subtle Truth.” Sahampati thought, “The Buddha has consented to teach.” He bowed down, circumambulated the Buddha with his right side toward him, and disappeared right there. The account of the supreme being’s request is finished. 6. The account of the group of five The Buddha thought, “Who should I teach first? Who will understand this Teaching quickly?” And it occurred to him,

If you do, you commit an offense of wrong conduct.” 27. Discussion of the prohibition against what is entirely blue, etc. At that time the monks from the group of six wore entirely blue robes, entirely yellow robes, entirely red robes, entirely magenta robes, entirely black robes, entirely orange robes, and entirely beige robes; and robes with borders made from a single piece of cloth,

“Ālāra Kālāma is wise and competent, and has for a long time had little dust in his eyes. Let me teach him first. He will understand it quickly.” But an invisible god informed the Buddha, “Sir, Ālāra Kālāma died seven days ago,” and the Buddha also knew this for himself. “Ālāra Kālāma’s loss is great. If he had heard this Teaching, he would have understood it quickly.” Again the Buddha thought, “Who should I teach first? Who will understand this Teaching quickly?” And it occurred to him,

These monks Paṇḍuka and Lohitaka are quarrelsome, argumentative, and creators of legal issues in the Sangha. They go to other monks who are also quarrelsome, argumentative, and creators of legal issues in the Sangha, and they say to them, “Don’t let him beat you. Argue back forcefully. You’re wiser, more competent, more learned, and more capable than he. Don’t be afraid of him. We’ll take your side.” Because of this, new quarrels start and existing quarrels become worse. If the Sangha is ready, it should do a legal procedure of condemnation against the monks Paṇḍuka and Lohitaka. This is the motion. Please, venerables, I ask the Sangha to listen.

A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk Udāyī has committed one offense of intentional emission of semen, concealed for five days. He’s asking the Sangha for probation for five days for that offense. If the Sangha is ready, it should give him that probation. This is the motion. Please, venerables, I ask the Sangha to listen. The monk Udāyī has committed one offense of intentional emission of semen, concealed for five days. He’s asking the Sangha for probation for five days for that offense. The Sangha gives him that probation.

Yasa then sent a message to the monks at Pāvā and to the monks in Avantī in the southern region: “Please come, venerables. Let’s take on this legal issue— before what’s contrary to the Teaching shines forth and the Teaching is obstructed; before what’s contrary to the Monastic Law shines forth and the Monastic Law is obstructed; before those who speak contrary to the Teaching become strong and those who speak in accordance with it become weak; before those who speak contrary to the Monastic Law become strong and those who speak in accordance with it become weak.” Yasa then traveled to Venerable Sambhūta Sāṇavāsī who was staying on the Ahogaṅga mountain. He bowed, sat down, “Sir, the Vajjian monks of Vesālī proclaim these ten practices as allowable:

“Udaka Rāmaputta is wise and competent, and has for a long time had little dust in his eyes. Let me teach him first. He will understand it quickly.” But an invisible god informed the Buddha, “Sir, Udaka Rāmaputta died last night,” and the Buddha also knew this for himself. “Udaka Rāmaputta’s loss is great. If he had heard this Teaching, he would have understood it quickly.” Once again the Buddha thought, “Who should I teach first? Who will understand this Teaching quickly?” And it occurred to him,

These monks Paṇḍuka and Lohitaka are quarrelsome, argumentative, and creators of legal issues in the Sangha. They go to other monks who are also quarrelsome, argumentative, and creators of legal issues in the Sangha, and they say to them, “Don’t let him beat you. Argue back forcefully. You’re wiser, more competent, more learned, and more capable than he. Don’t be afraid of him. We’ll take your side.” Because of this, new quarrels start and existing quarrels become worse. The Sangha does a legal procedure of condemnation against the monks Paṇḍuka and Lohitaka.

29. Discussion of robe-cloth that is offered when the Sangha is divided “It may be that the Sangha splits before robe-cloth is offered to those monks who have completed the rains residence. If people then give water to one side and robe-cloth to the other, saying, ‘We give to the Sangha,’ it’s all for the Sangha. It may be that the Sangha splits before robe-cloth is offered to those monks who have completed the rains residence. If people then give water and robe-cloth to the same side, saying, ‘We give to the Sangha,’ it’s all for the Sangha. It may be that the Sangha splits before robe-cloth is offered to those monks who have completed the rains residence.

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. Please, venerables, I ask the Sangha to listen. These monks Paṇḍuka and Lohitaka are quarrelsome, argumentative, and creators of legal issues in the Sangha. They go to other monks who are also quarrelsome, argumentative, and creators of legal issues in the Sangha, and they say to them, “Don’t let him beat you. Argue back forcefully. You’re wiser, more competent, more learned, and more capable than he.

If that monk has great clarity of memory, he’s to be granted resolution through recollection. And it should be granted like this. That monk 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, ‘Venerables, monks are groundlessly charging me with failure in morality. Because of my great clarity of memory, I ask the Sangha for resolution through recollection.’ 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. Monks are groundlessly charging monk so-and-so with failure in morality.

After rebuking him … he gave a teaching and addressed the monks: “It may happen that a monk agrees to spend the first rains residence in a particular monastery. While on his way to that monastery, he sees two monasteries with much robe-cloth. ‘Why don’t I spend the rains residence in these two monasteries? That way I’ll get much robe-cloth.’ And he does spend the rains residence in those two monasteries. The first rains residence doesn’t count for that monk. And there’s an offense of wrong conduct for agreeing.” The first rains residence: observance-day outside monastery “It may happen that a monk agrees to spend the first rains residence in a particular monastery.

If people then give water to one side and robe-cloth to the other, saying, ‘We give to this side,’ it’s all for that side. It may be that the Sangha splits before robe-cloth is offered to those monks who have completed the rains residence. If people then give water and robe-cloth to the same side, saying, ‘We give to this side,’ it’s all for that side. It may be that the Sangha splits before the robe-cloth is distributed but after it was offered to those monks who have completed the rains residence. The robe-cloth is then to be distributed equally to everyone.” 30. Discussion of what is properly and improperly taken

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 had committed one offense of intentional emission of semen, concealed for five days. He asked the Sangha to give him probation for five days for that offense, While on probation, he committed one unconcealed offense of intentional emission of semen. He’s now asking the Sangha to send him back to the beginning for that offense. If the Sangha is ready, it should send him back to the beginning.

Because of his great clarity of memory, he’s asking the Sangha for resolution through recollection. If the Sangha is ready, it should grant him resolution through recollection. This is the motion. Please, venerables, I ask the Sangha to listen. Monks are groundlessly charging monk so-and-so with failure in morality. Because of his great clarity of memory, he’s asking the Sangha for resolution through recollection. The Sangha grants him resolution through recollection. Any monk who approves of granting him resolution through recollection should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. …

At that time people prepared roof covers, mats, and places to stay for the Sangha. The monks who were the pupils of the monks from the group of six, thought, “The Buddha has instructed that what belongs to the Sangha shouldn’t be reserved according to seniority. But he’s given no such instruction about what has merely been prepared for the Sangha.” They then went ahead of the Sangha headed by the Buddha and took possession of the roof-covers, mats, and places to stay, thinking, “This will be for our preceptors and teachers, and also for ourselves.” Following behind the Sangha, Venerable Sāriputta was unable to find a place to stay—the roof-covers, the mats, and the places to stay having all been taken. And so he sat down at the foot of a tree. Getting up early in the morning, the Buddha cleared his throat. Sāriputta, too, cleared his throat. “Who’s there?” “It’s me, sir, Sāriputta.” “Why are you sitting here?”

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

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. He then leaves on that very day, despite not having any business. The first 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 first 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. He then leaves on that very day because of business. The first 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 first 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, despite not having any business.