AIブッダ 禅 経典データベース

Any monk who doesn’t approve should speak up. The Sangha has designated such-and-such a dwelling as a food-storage area. The Sangha approves and is therefore silent. I’ll remember it thus.’” Soon afterwards people used the designated food-storage area for various purposes: to cook congee and rice, to prepare curries, to chop meat, and to split firewood. Getting up early in the morning, the Buddha heard loud noises, like the cawing of crows. He asked Venerable Ānanda what was going on, and Ānanda told him. Soon afterwards the Buddha gave a teaching and addressed the monks: “You shouldn’t use a designated food-storage area. If you do, you commit an offense of wrong conduct. I allow three places as food-storage areas:

“I had committed one offense of intentional emission of semen, concealed for a half-month. … I’ve now completed the trial period. What should I do next?” They told the Buddha. “Well then, the Sangha should rehabilitate the monk Udāyī. And it should be done like this. 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 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.

If you do, you commit an offense of wrong conduct. I allow you to grow it to a length of 3.5 centimeters or for two months at the most.” At that time the monks from the group of six brushed their hair, and they combed it, combed it with their hands, smoothed it with beeswax, and smoothed it with water and oil. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t brush your hair, or comb it, comb it with your hands, smooth it with beeswax, or smooth it with water and oil. If you do, you commit an offense of wrong conduct.”

When speaking, offense, Go first, seat. Water, stool, scraper, Having gone to meet, sarong; He should sun, he left it, fold, In the fold, to eat, should give. Drinking water, water, low, A short while, and he should not leave it; Bowl and robe, and floor, Ends far, folds near.

If he says, ‘I will,’ he should be readmitted. If he says, ‘I won’t,’ he should not. When he’s been readmitted, he should be told, ‘Make amends for that offense.’ If he does, it’s good. If he doesn’t and you’re unanimous, he should be ejected once more. If you’re not unanimous, there’s no offense in living with him or in doing formal meetings of the community together. “When a monk disrobes after being ejected for not giving up a bad view, but then returns and asks the monks for the full ordination, he should be asked,

If they’re able to do this, it’s good. If not, you shouldn’t do the invitation ceremony with an incomplete sangha. If you do, you commit an offense of wrong conduct.” 5. Various kinds of invitation ceremonies for the Sangha, etc. At one time on the invitation day, there were five monks staying in a certain monastery. “The Buddha has laid down a rule that the invitation ceremony should be done with a sangha. Now there’s five of us. So how should we do the invitation ceremony?” They told the Buddha.

a building made according to a proclamation, a cow stall, and a building given for the purpose by a householder.” Soon afterwards Venerable Yasoja was sick. People brought him tonics and the monks stored them outside. Vermin ate them and thieves stole them. “I allow you to use a designated food-storage area. I allow four places as food-storage areas: a building made according to a proclamation, a cow stall, a building given for the purpose by a householder, and a building designated by the Sangha.” The fourth section for recitation on Sīha is finished. 21. The account of the householder Meṇḍaka

At that time the monks from the group of six looked at their faces in mirrors and in bowls of water. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t look at your face in a mirror or in a bowl of water. If you do, you commit an offense of wrong conduct.” Soon afterwards a certain monk had a sore on his face. He asked the monks, “What kind of sore is it?” “It’s this kind of sore.” He did not trust them.

He should put away, and he should put away, And dirty, to bathe; Cold, hot, sauna, Bath powder, clay, behind. And bench, robe, bath powder, Clay, he is able, face; Front, the seniors, and the juniors, And provide assistance, he should leave. Front, in the water, when he has bathed, Having put on the sarong, preceptor;

“I allow you to look at your face in a mirror or in a bowl of water if you have a disease.” At that time the monks from the group of six used facial ointments, applied facial creams, powdered their face, applied rouge to their face, wore cosmetics on the body, wore cosmetics on the face, and wore cosmetics on the body and face. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t use facial ointments, apply facial creams, powder your face, apply rouge to your face, wear cosmetics on the body, wear cosmetics on the face, or wear cosmetics on the body and face. If you do, you commit an offense of wrong conduct.” Soon afterwards a certain monk had an eye disease. “I allow facial ointments for those who are sick.”

“Why don’t I allow the monks to give the going forth and the full ordination right there in those various regions and countries?” In the evening, the Buddha came out from seclusion, gave a teaching, and told the monks what he had thought, adding: “I allow you to give the going forth and the full ordination in those various regions and countries. And, monks, it should be done like this. First the candidate should shave off his hair and beard and put on ocher robes. He should then arrange his upper robe over one shoulder, pay respect at the feet of the monks, squat on his heels, and raise his joined palms. He should then be told to say this: ‘I go for refuge to the Buddha, I go for refuge to the Teaching, I go for refuge to the Sangha. For the second time, I go for refuge to the Buddha,

If he says, ‘I won’t,’ he should not. When he’s been readmitted, he should be told, ‘Give up that bad view.’ If he does, it’s good. If he doesn’t and you’re unanimous, he should be ejected once more. If you’re not unanimous, there’s no offense in living with him or in doing formal meetings of the community together.” The great chapter, the first, is finished. This is the summary: “In the great Monastic Law, Which brings happiness to those who are good,

While plowing with a single plow, he made seven furrows. King Seniya Bimbisāra of Magadha heard that within his kingdom, in the town of Bhaddiya, there was a householder called Meṇḍaka with all these abilities. The king told the official in charge of practical affairs about this, adding, “Go and investigate it. If you see it, it will be as if I see it myself.” Saying, “Yes, sir,” he set out for Bhaddiya with the fourfold army. When he eventually arrived, he went up to Meṇḍaka and said, “I’ve been told by the king to investigate your supernormal powers.

Entertainment, etc. On one occasion in Rājagaha there was a hilltop fair, and the monks from the group of six went to see it. People complained and criticized them, “How can the Sakyan monastics go and see dancing, singing, and music? They’re just like householders who indulge in worldly pleasures!” They told the Buddha. “You shouldn’t go and see dancing, singing, and music. If you do, you commit an offense of wrong conduct.” At that time the monks from the group of six were singing the Teaching with a drawn-out voice. People complained and criticized them,

Floor, cobweb, window, Red ocher, black, untreated; Floor cover, supports, Bed, bench, pillow. Sitting mat, sheet, spittoon, Leaning board, bowl and robe; From the east, and from the west, From the north, then from the south. And day and night in the cold and heat, And yard, gatehouse;

Now show me your daughter-in-law’s supernormal powers.” Meṇḍaka told his daughter-in-law, “Please give rice for six months to the fourfold army.” She sat down next to a four-liter basket and gave rice for six months to the fourfold army. The rice was not exhausted until she got up. Now show me your slave’s supernormal powers.” “Sir, we have to go to the field to see that.” “Forget about it, then. I consider it as seen.” That official then returned to Rājagaha with the fourfold army and told the king what had happened. When the Buddha had stayed at Vesālī for as long as he liked, he set out wandering toward Bhaddiya with a large sangha of twelve-hundred and fifty monks.

the Buddha said to him, “I hope you are keeping well, monk, I hope you’re getting by? I hope you’re not tired from traveling? And where have you come from?” “I’m keeping well, sir, I’m getting by. I’m not tired from traveling.” He then told the Buddha all that had happened at Kīṭāgiri, adding, “That’s where I’ve come from, sir.” Soon afterwards the Buddha had the Sangha gathered and questioned the monks: “Is it true, monks, that the bad and shameless monks Assaji and Punabbasuka are staying at Kīṭāgiri and misbehaving in this way?

then it’s still for him. If a monk who’s taken on building work admits, when it’s finished, to being a <i lang='pi' translate='no'>paṇḍaka</i>; admits, when it’s finished, to being a fake monk; admits, when it’s finished, to previously having left to join the monastics of another religion; admits, when it’s finished, to being an animal; admits, when it’s finished, to being a matricide; admits, when it’s finished, to being a patricide; admits, when it’s finished, to being a murderer of a perfected one; admits, when it’s finished, to having raped a nun; admits, when it’s finished, to having caused a schism in the Sangha; admits, when it’s finished, to having caused the Buddha to bleed; or admits, when it’s finished, to being a hermaphrodite— then the Sangha is the owner.” 22. The prohibition against using equipment where it doesn’t belong, etc. At one time the monks used a certain lay follower’s equipment where it did not belong. That lay follower complained and criticized them, “How can the venerables use the equipment where it doesn’t belong?” They told the Buddha. “You shouldn’t use equipment where it doesn’t belong. If you do, you commit an offense of wrong conduct.”

Simultaneous probations according to the longest duration At one time a monk had committed a number of offenses entailing suspension: one concealed for one day, one for two days, one for three days, one for four days, one for five days, one for six days, one for seven days, one for eight days, one for nine days, and one for ten days. He told the monks about this, adding, “What should I do now?” They told the Buddha. “Well then, the Sangha should give that monk simultaneous probation according to the longest duration, that is, for the offense that was concealed for ten days. And it should be given 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, I’ve committed a number of offenses entailing suspension:

On one occasion when the mango trees in King Bimbisāra’s park were bearing fruit, the king allowed the monks to eat as many mangoes as they wished. The monks from the group of six plucked and ate them all, even the unripe ones. Just then the king needed mangoes. He told his people, “Go to the park and bring back mangoes.” Saying, “Yes, sir,” they went to the park and said to the park keeper, “The king needs mangoes. Please get some.” “There aren’t any.