AIブッダ 禅 経典データベース

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.

This is the motion. … The Sangha has sent the monk Udāyī back to the beginning for one unconcealed offense of intentional emission of semen, committed while undertaking the trial period. The Sangha approves and is therefore silent. I’ll remember it thus.’ And he should be given the trial period of six days 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, ‘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 asked the Sangha to send me back to the beginning for that offense, I now ask the Sangha for the trial period of six days for that offense.’ And he should ask a second

The accusing monk says, ‘But you didn’t admit that you had committed this minor offense without being asked. So when asked about a heavy offense, why would you admit it? Come on, venerable, try harder to remember whether you’ve committed such-and-such a heavy offense.’ ‘I remember committing such-and-such a heavy offense entailing expulsion or bordering on expulsion. When I said that I didn’t remember, I spoke playfully, I spoke too fast.’ They should do a legal procedure of further penalty against that monk. And it should be done like this. A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen.

The Sangha then gathered to make a decision on that legal issue. Revata informed the Sangha: “Please, I ask the Sangha to listen. If we were to resolve this legal issue here, it might be that the monks who started the ten practices would reopen it. If the Sangha is ready, the Sangha should resolve this legal issue in the place where it arose.” The senior monks then went to Vesālī to make a decision on that legal issue. At that time there was a monk called Sabbakāmī who had been ordained for one hundred and twenty years and was the most senior monk in the world. He had been a student of Venerable Ānanda and was now staying at Vesālī. Revata said to Sambhūta Sāṇavāsī, “I’ll be staying in Sabbakāmī’s dwelling.

The king’s hemorrhoids, Applied ointment; Attended on me and the harem, And the Buddha and the Sangha. And the merchant of Rājagaha, Treated the twisted gut; The great illness of Pajjota, He cured with a drink of ghee. And service, valuable cloth, Full of, he oiled;

When a monk has five qualities, a legal procedure of condemnation against him shouldn’t be lifted: he gives the full ordination; he gives formal support; he has a novice monk attend on him; he accepts being appointed as an instructor of the nuns; he instructs the nuns, whether appointed or not. When a monk has another five qualities, a procedure of condemnation against him shouldn’t be lifted: he commits the same offense for which the Sangha did the procedure of condemnation against him; he commits an offense similar to the one for which the Sangha did the procedure of condemnation against him; he commits an offense worse than the one for which the Sangha did the procedure of condemnation against him; he criticizes the procedure; he criticizes those who did the procedure. When a monk has eight qualities, a procedure of condemnation against him shouldn’t be lifted: he cancels the observance-day ceremony of a regular monk; he cancels the invitation ceremony of a regular monk; he directs a regular monk; he gives instructions to a regular monk; he gets permission from a regular monk to correct him; he accuses a regular monk of an offense; he reminds a regular monk of an offense; he associates inappropriately with other monks.” The group of eighteen on not to be lifted is finished. The group of eighteen on to be lifted “When a monk has five qualities, a legal procedure of condemnation against him should be lifted:

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 for the trial period of six days for that offense, committed while undertaking the trial period. If the Sangha is ready, it should give him that trial period. This is the motion. … The Sangha has given the monk Udāyī the trial period of six days for one unconcealed offense of intentional emission of semen, committed while undertaking the trial period. The Sangha approves and is therefore silent. I’ll remember it thus.’” Sending back to the beginning of those deserving rehabilitation

The monk so-and-so, while being examined in the midst of the Sangha about a heavy offense, asserts things after denying them, denies things after asserting them, evades the issue, and lies. If the Sangha is ready, it should do a legal procedure of further penalty against monk so-and-so. This is the motion. Please, venerables, I ask the Sangha to listen. The monk so-and-so, while being examined in the midst of the Sangha about a heavy offense, asserts things after denying them, denies things after asserting them, evades the issue, and lies. The Sangha does a legal procedure of further penalty against monk so-and-so. Any monk who approves of doing a legal procedure of further penalty against monk so-and-so 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. …