AIブッダ 禅 経典データベース

‘This is not mine, I am not this, this is not my essence.’ Whatever feeling there is—whether past, present, or future, internal or external, gross or subtle, inferior or superior, far or near—it should all be seen with right wisdom according to reality: ‘This is not mine, I am not this, this is not my essence.’ Whatever perception there is—whether past, present, or future, internal or external, gross or subtle, inferior or superior, far or near—it should all be seen with right wisdom according to reality: ‘This is not mine, I am not this, this is not my essence.’ Whatever intentional activities there are—whether past, present, or future, internal or external, gross or subtle, inferior or superior, far or near—they should all be seen with right wisdom according to reality: ‘This is not mine, I am not this, this is not my essence.’ Whatever consciousness there is—whether past, present, or future, internal or external, gross or subtle, inferior or superior, far or near—it should all be seen with right wisdom according to reality: ‘This is not mine, I am not this, this is not my essence.’ A learned noble disciple who sees this is repelled by form, repelled by feeling, repelled by perception, repelled by intentional activities, and repelled by consciousness.

“You shouldn’t take a vow of silence, like the monastics of other religions. If you do, you commit an offense of wrong conduct. When you have completed the rainy-season residence, you should invite the monks to correct you in regard to three things: what has been seen, heard, or suspected. This will help you live with one another in the proper way, help you clear yourself of offenses, and help you prioritize the training. And you should do the invitation ceremony like this. A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. Today is the invitation ceremony. If the Sangha is ready, it should do the invitation ceremony.’

Not yet offered, he left, The Sangha is divided just then. They give to one side, to the Sangha, Venerable Revata sent; Taking on trust, determined, Eight key phrases on robes.” In this chapter there are ninety-six topics. The chapter on robes is finished.

If the Sangha is ready, I’ll receive his confession.’ And he should say: ‘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 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 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 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.

And just so in the open; Hopefully the requisites will be okay, The proper conduct for a departing monk. They did not express their appreciation, by the most senior, Left behind, by four or five; Needing to defecate, he fainted, These make up the conduct for the expression of appreciation. The group of six were shabbily dressed, And then also badly dressed; And improper appearance, short cut,

‘Please, venerables, I ask the Sangha to listen. So-and-so is seeking the full ordination with venerable so-and-so. If the Sangha is ready, I will instruct so-and-so.’ And how is one appointed through someone else? A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. So-and-so is seeking the full ordination with venerable so-and-so. If the Sangha is ready, so-and-so will instruct so-and-so.’ The appointed monk should go to the one who is seeking the full ordination and say this: ‘Listen, so-and-so. Now is the time for you to tell the truth.

She had her best carriages harnessed, mounted one of them, and left Vesālī to visit the Buddha. She went by carriage as far as the ground would allow, dismounted, and then approached the Buddha on foot. After bowing down to the Buddha, she sat down, and the Buddha instructed, inspired, and gladdened her with a teaching. She then said to the Buddha, “Sir, please accept tomorrow’s meal from me together with the Sangha of monks.” The Buddha consented by remaining silent. Knowing that he had consented, she got up from her seat, bowed down, circumambulated him with her right side toward him, and left. The Licchavīs of Vesālī, too, heard that the Buddha had arrived at Koṭigāma. They had their best carriages harnessed, mounted one of them, and left Vesālī to visit the Buddha.

Theravāda Collection on Monastic Law The Great Division The chapter connected with Campā 1. The account of the monk Kassapagotta At one time the Buddha was staying at Campā on the banks of the Gaggarā lotus pond. At that time in the country of Kāsi there was a village called Vāsabha with a resident monk called Kassapagotta. He was dedicated to the local monastery, trying to get good monks to come, to help those who had come be comfortable, and to make the local monastery grow and reach maturity. At this time a number of monks who were wandering in Kāsi arrived at Vāsabha. When Kassapagotta saw those monks coming, he prepared seats, and he set out a foot stool, a foot scraper, and water for washing the feet. He then went out to meet them, received their bowls and robes, and asked if they wanted water to drink. He made sure they had a bath, and he helped them get congee, fresh foods, and meals.

And it should be given 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’ve committed one offense of intentional emission of semen, concealed for a half-month. I ask the Sangha for probation for a half-month 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 has committed one offense of intentional emission of semen, concealed for a half-month. He’s asking the Sangha for probation for a half-month for that offense.

If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession.” Covering over as if with grass “Is it possible that a legal issue arising from an offense should be settled not by acting according to what’s been admitted, but by resolution face-to-face and by covering over as if with grass? It may be that monks who are arguing and disputing do and say many things unworthy of monastics. If they consider this and think, ‘If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism,’ then I allow you to resolve this legal issue by covering over as if with grass. And it should be resolved like this.

When you accepted a dwelling there, the dwelling here was given up, and when you accepted a dwelling here, the dwelling there was given up. You’re now excluded from both. This will affect people’s confidence …” After rebuking him … the Buddha gave a teaching and addressed the monks: “A single monk shouldn’t reserve two dwellings. If you do, you commit an offense of wrong conduct.” At one time the Buddha was giving many talks on the Monastic Law. He spoke in praise of it and of learning it, and he repeatedly praised Venerable Upāli. When they heard this, the monks thought, “Well then, let’s learn the Monastic Law from Venerable Upāli.”

In encroaching on the senior monks. And the junior monks, upper robe, And the good monks complained; Putting on the sarong while covering the navel and knees, Belt, putting together, toggle. No short cut, covered, Well-restrained, lowered eyes; Lifted, laugh loudly, noisy, And three on swaying. Hands on hips, covering the head, squatting on the heels,

Revata said to Sabbakāmī, “Sir, is the salt-in-horn practice allowable?” “What’s the salt-in-horn practice?” “Is it allowable to carry salt in a horn and then eat it whenever the food is unsalted?” “No, it’s not allowable.” “Where was it prohibited?” “At Sāvatthī, in the analysis of the Monastic Code.” “What was committed?” “An offense entailing confession for eating what has been stored.”

Some of them wore blue, with blue makeup, blue clothes, and blue ornaments, and likewise, some of them wore yellow, some red, and some white. When Ambapālī met the young Licchavīs, she turned her carriage around and drove up next to them, pole to pole, yoke to yoke, wheel to wheel, axle to axle. The Licchavīs said, “What on earth are you doing?” and she replied, “I’m doing this, sirs, because I’ve invited the Buddha and the Sangha of monks for tomorrow’s meal!” “We’ll give you a hundred thousand for this meal, Ambapālī.” “Even if you gave me the whole of Vesālī and the adjoining countryside, I would not give you this meal.” The Licchavīs snapped their fingers in dismay, saying, “Dammit, we’ve been beaten by the mango woman!” And they continued on their way to the Buddha. When the Buddha saw them coming, he said to the monks,

Those newly-arrived monks thought, “He’s great, this resident monk, since he helps us with all these things. Let’s settle down right here in Vāsabha.” And they did just that. Soon afterwards Kassapagotta thought, “These monks are now rid of their tiredness from traveling. And by now they know where to get alms. Also, in the long run it’s hard work to seek support from unrelated folk, and people don’t like to be asked. Why don’t I stop helping them get congee, fresh foods, and meals?” Those newly-arrived monks considered,

In addition, the monks regularly give him probation, send him back to the beginning, give him the trial period, and rehabilitate him. The Sangha does a legal procedure of demotion against the monk Seyyasaka, instructing him to live with formal support. Any monk who approves of doing this legal procedure should remain silent. Any monk who doesn’t approve should speak up. The Sangha has done a legal procedure of demotion against the monk Seyyasaka, instructing him to live with formal support. The Sangha approves and is therefore silent. I’ll remember it thus.’” The group of twelve on illegitimate legal procedures

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 a half-month. He’s asking the Sangha for probation for a half-month for that offense. The Sangha gives him that probation. Any monk who approves of giving him that probation 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. …

“Please, venerables, I ask the Sangha to listen. The Sangha has decided on the first practice. This practice is contrary to the Teaching, contrary to the Monastic Law, and a departure from the Teacher’s instruction. I make a note of this first decision.” “Is the two-fingerbreadths practice allowable?”—“What’s the two-fingerbreadths practice?”—“Is it allowable to eat at the wrong time, so long as the shadow of the sundial is within two fingerbreadths of midday?”—“No.”—“Where was it prohibited?”—“At Rājagaha, in the analysis of the Monastic Code.”—“What was committed?”—“An offense entailing confession for eating at the wrong time.” “Please, venerables, I ask the Sangha to listen. The Sangha has decided on the second practice. This practice is contrary to the Teaching, contrary to the Monastic Law, and a departure from the Teacher’s instruction. I make a note of this second decision.” “Is the next-village practice allowable?”—“What’s the next-village practice?”—“When you have finished your meal and refused an invitation to eat more, is it allowable to eat non-leftover food if you intend to go to the next village?”—“No.”—“Where was it prohibited?”—“At Sāvatthī, in the analysis of the Monastic Code.”—“What was committed?”—“An offense entailing confession for eating what isn’t left over.”

Do you have a full set of bowl and robes? What’s your name? What’s the name of your preceptor?”’” They then returned to the Sangha together. The Buddha said, “They shouldn’t return together. The instructor should come first and inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. So-and-so is seeking the full ordination with venerable so-and-so. He’s been instructed by me. If the Sangha is ready, so-and-so should come.’

“Those of you who haven’t seen the Tāvatiṁsa gods, look at the Licchavīs. The Licchavīs are similar to the Tāvatiṁsa gods.” The Licchavīs went by carriage as far as the ground would allow, dismounted, and then approached the Buddha on foot. After bowing down to the Buddha, they sat down, and the Buddha instructed, inspired, and gladdened them with a teaching. They then said to the Buddha, “Sir, please accept tomorrow’s meal from us together with the Sangha of monks.” “I have already accepted tomorrow’s meal from Ambapālī.” The Licchavīs snapped their fingers in dismay, saying, “Dammit, we’ve been beaten by the mango woman.”