AIブッダ 禅 経典データベース

and shouldn’t go away while it’s still dripping. If his pupil is sick, he should nurse him for as long as he lives or wait until he has recovered. This is the proper conduct of a teacher toward his pupil.” The eighth chapter on proper conduct is finished. In this chapter there are nineteen topics and fourteen kinds of proper conduct. This is the summary: “With sandals, and sunshades, Covered, head, drinking water; Would not bow down, they did not ask, Snake, the good monks complained. Removed, sunshade, and on the shoulder,

Soon after the lay followers of Pāṭaligāma had left, the Buddha entered an empty cubicle. 15. Sunidha and Vassakāra At that time Sunidha and Vassakāra, the government officials of Magadha, were building a fortress at Pāṭaligāma to defend against the Vajjians. The Buddha got up early in the morning and, with his superhuman and purified clairvoyance, he saw a number of gods taking possession of sites around Pāṭaligāma. And wherever powerful gods took possession of a site was where powerful kings and government officials tended to build their houses. Wherever gods of middle standing took possession of a site was where the kings and government officials of middle standing tended to build their houses. Wherever the lower ranked gods took possession of a site was where the lower ranked kings and government officials tended to build their houses. The Buddha said to Venerable Ānanda, “Who’s building a fortress in Pāṭaligāma?” “Sunidha and Vassakāra, sir.”

he doesn’t give the full ordination; he doesn’t give formal support; he doesn’t have a novice monk attend on him; he doesn’t accept being appointed as an instructor of the nuns; he doesn’t instruct the nuns, whether appointed or not. When a monk has another five qualities, a procedure of condemnation against him should be lifted: he doesn’t commit the same offense for which the Sangha did the procedure of condemnation against him; he doesn’t commit an offense similar to the one for which the Sangha did the procedure of condemnation against him; he doesn’t commit an offense worse than the one for which the Sangha did the procedure of condemnation against him; he doesn’t criticize the procedure; he doesn’t criticize those who did the procedure. When a monk has eight qualities, a procedure of condemnation against him should be lifted: he doesn’t cancel the observance-day ceremony of a regular monk; he doesn’t cancel the invitation ceremony of a regular monk; he doesn’t direct a regular monk; he doesn’t give instructions to a regular monk; he doesn’t get permission from a regular monk to correct him; he doesn’t accuse a regular monk of an offense; he doesn’t remind a regular monk of an offense; he doesn’t associate inappropriately with other monks.” The group of eighteen on to be lifted is finished. “And this is how it should be lifted. After approaching the Sangha, the monks Paṇḍuka and Lohitaka should arrange their upper robes over one shoulder, pay respect at the feet of the senior monks, squat on their heels, raise their joined palms, and say, ‘Venerables, the Sangha has done a legal procedure of condemnation against us. We’re now conducting ourselves properly and suitably, and deserve to be released. We ask for that legal procedure to be lifted.’

The Sangha has done a legal procedure of further penalty against monk so-and-so. 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 face-to-face and by further penalty. Face-to-face with what? Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned. This is the meaning of face-to-face with the Sangha: the monks who should be present have arrived, consent has been brought for those who are eligible to give their consent, and no-one present objects to the decision. This is the meaning of face-to-face with the Teaching and the Monastic Law: the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved. This is the meaning of face-to-face with the persons concerned: both those who are accusing and those who have been accused are present. This is the meaning of ‘by further penalty’: the doing of, the performing of, the participation in, the consent to, the agreement to, the non-objection to that legal procedure of further penalty. When a legal issue has been resolved like this, if any of the participants reopen it, they incur an offense entailing confession for the reopening. If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession.”

Without hurry, gather; Put down bowl and robe, And suitable, asked. Should pour, with washed, With dry, with wet, sandals; Senior, junior, should ask, And occupied, where to go for alms. Training, excrement, drinking water, washing water, Walking stick, then agreement; The right time, moment, dirty,

And on seven-day business. And returned within seven days, Whether he returns or not; Because of the gaps in the summary of topics, One should attend carefully to the way of the passages of the Canonical text.” In this chapter there are fifty-two topics. The chapter on entering the rainy-season residence is finished.

And various kinds, contented, Didn’t wait, and did wait; First, after, together, And agreement, took it back. Storeroom, and not looked after, And just so they dismissed; Much, and racket, How should one distribute, what should one give. His own, with an extra share, How should a share be given;

And they 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 Sangha has done a legal procedure of condemnation against these monks Paṇḍuka and Lohitaka. They’re now conducting themselves properly and suitably, and deserve to be released. They’re asking for that legal procedure to be lifted. If the Sangha is ready, it should lift that legal procedure of condemnation against the monks Paṇḍuka and Lohitaka. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha has done a legal procedure of condemnation against these monks Paṇḍuka and Lohitaka. They’re now conducting themselves properly and suitably, and deserve to be released. They’re asking for that legal procedure to be lifted. The Sangha lifts that legal procedure of condemnation against the monks Paṇḍuka and Lohitaka.

Should take out the floor cover. Bed support, mattress, pillow, Bed, and bench, spittoon; Leaning board, ceiling cloth, corners, Red ocher, black, untreated. And trash, floor cover, Bed support, bed, bench; Mattress, also sitting mat, Spittoon, and leaning board. Bowl, robe, and floor,

The Buddha robed up, took his bowl and robe, and went to Sunidha and Vassakāra’s meal offering where he sat down on the prepared seat together with the Sangha of monks. Sunidha and Vassakāra then personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, they sat down to one side. And the Buddha expressed his appreciation with these verses: “In whatever place The wise decide to live, There they feed the virtuous, The restrained monastics. One should dedicate the offering To whatever gods are there. Being revered and honored,

Any monk who approves of lifting that 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. The Sangha has done a legal procedure of condemnation against these monks Paṇḍuka and Lohitaka. They’re now conducting themselves properly and suitably, and deserve to be released. They’re asking for that legal procedure to be lifted. The Sangha lifts that legal procedure of condemnation against the monks Paṇḍuka and Lohitaka. Any monk who approves of lifting that legal procedure 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.

‘Venerables, I had committed one offense of intentional emission of semen, concealed for five days. I asked the Sangha to give me probation for five days for that offense, While on probation, I committed one unconcealed offense of intentional emission of semen. I asked the Sangha to send me back to the beginning for that offense, When I had completed the probation, while deserving 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, When I had completed the probation, I asked the Sangha to give me the trial period of six 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 then asked the Sangha to give me the trial period for that offense,

‘Do you recognize that offense?’ — ‘Yes, I recognize it.’ — ‘You should restrain yourself in the future.’ This is called the resolution of a legal issue. It’s been resolved face-to-face and by acting according to what’s been admitted. Face-to-face with what? Face-to-face with the Teaching, the Monastic Law, and the persons concerned. This is the meaning of face-to-face with the Teaching and the Monastic Law: the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved. This is the meaning of face-to-face with the persons concerned: both the one who confesses and the one he confesses to are present. This is the meaning of acting according to what’s been admitted:

the monks from the east or the monks from Pāvā?” “You too have learned much at the feet of your preceptor, both of the Teaching and the Monastic Law. When you reflect on the Teaching and the Monastic Law, who speak in accordance with the Teaching— the monks from the east or the monks from Pāvā?” “When I reflect like this, it occurs to me that the monks from the east speak contrary to the Teaching, but the monks from Pāvā don’t. But I won’t reveal my view in case I’m appointed to deal with this legal issue.” “And when I reflect like this, it occurs to me too that the monks from the east speak contrary to the Teaching, but the monks from Pāvā don’t.

With another extra, Was given, and just a hole; Four-continent, she asked for a favor, To give a rainy-season robe. And newly-arrived, departing, and sick, And nurse, medicine; Regular, and bathing robe, Fine, too small. Carbuncles, washcloth, linen, Enough, determining;

When I had completed that trial period, while deserving rehabilitation, 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 then asked the Sangha to give me the trial period for that offense, I’ve now completed the trial period and ask the Sangha for rehabilitation.’ 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,

the doing of, the performing of, the participation in, the consent to, the agreement to, the non-objection to that legal procedure of acting according to what’s been admitted. When a legal issue has been resolved like this, if the receiver of the confession reopens it, he incurs an offense entailing confession for the reopening. If this is what happens, all’s well. If not, that monk should approach several monks, 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 such-and-such an offense. I confess it.’ A competent and capable monk should then inform those monks: ‘Please, venerables, I ask you to listen. The monk so-and-so remembers an offense—he reveals it, makes it plain, and confesses it. If the venerables are ready, I’ll receive his confession.’

“You should allocate one monk to each yard.” When they had allocated the yards, there were yards left over. “You should give out additional shares. If another monk arrives after the additional shares have been allocated, then, if you’re unwilling, you need not give him a share.” On one occasion the monks allocated a dwelling to one who was outside the monastery zone. “You shouldn’t allocate a dwelling to one outside the monastery zone. If you do, you commit an offense of wrong conduct.” After accepting a dwelling, the monks reserved it at all times. “After accepting a dwelling, you shouldn’t reserve it at all times. If you do, you commit an offense of wrong conduct.

These make up the conduct for newly-arrived monks. No seat, no water, No going to meet, and no drinking water; Would not bow down, would not assign, And the good monks complained. Senior, and seat, water, And having gone to meet, drinking water; Sandals, aside, And should bow down, should assign. Occupied, and where to go for alms, training,

And I too won’t reveal my view in case I’m appointed to deal with this legal issue.” Choosing a committee The Sangha then gathered to make a decision on that legal issue. While they were discussing that legal issue, there was endless talk but not a single statement that could be understood. Revata then informed the Sangha: “Please, venerables, I ask the Sangha to listen. While we were discussing this legal issue, there was endless talk but not a single statement that could be understood. If the Sangha is ready, it should resolve this legal issue by means of a committee.” The Sangha then selected four monks from the east— Venerable Sabbakāmī, Venerable Sāḷha, Venerable Khujjasobhita, and Venerable Vāsabhagāmika—