AIブッダ 禅 経典データベース

A receiver, and also a distributor, And congee, a distributor of fruit; And just a distributor of fresh food, About a distributor of minor requisites. And also a distributor of rainy-season bathing cloths. Just so a distributor of almsbowls; Monastery worker, novice monk, And agreement for a supervisor. He has conquered all and knows the world, The Leader intent on what’s beneficial:

a threat from kings, criminals, fire, flooding, people, spirits, predatory animals, snakes, or a threat to life, or a threat to the monastic life. Then, if a monk wishes, he may, in that monastery or in another monastery, announce in the midst of the Sangha and in the presence of that person: ‘Please, venerables, I ask the Sangha to listen. There’s an unfinished discussion about so-and-so reopening a legitimate legal procedure of a complete assembly. The case hasn’t been decided. If the Sangha is ready, it should decide it.’ If this works out, all is well. If not, then on the observance day, whether the fourteenth or the fifteenth, in the midst of the Sangha and in the presence of that person, a monk should announce: ‘Please, venerables, I ask the Sangha to listen. There’s an unfinished discussion about so-and-so reopening a legitimate legal procedure of a complete assembly. The case hasn’t been decided.

Theravāda Collection on Monastic Law The Great Division The chapter on the robe-making ceremony 1. The allowance for a robe-making ceremony At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time thirty monks from Pāvā—all wilderness dwellers, almsfood-only eaters, rag-robe wearers, and three-robe owners—were traveling to Sāvatthī to visit the Buddha. Because the entry to the rainy-season residence was approaching, they were unable to reach Sāvatthī, and they entered the rains residence at Sāketa while still on their way. They spent the rains residence discontented, thinking, “The Buddha is only 80 kilometers away, yet we don’t get to see him.” When they had completed the rainy-season residence and done the invitation ceremony at the end of the three months, it was raining, with water and mud everywhere. As they traveled to Sāvatthī, they were exhausted, their robes soaked. When they arrived at Sāvatthī, they went to Anāthapiṇḍika’s Monastery, bowed to the Buddha, and sat down.

sends back to the beginning one deserving probation, gives the trial period to one deserving to be sent back to the beginning, rehabilitates one deserving the trial period, or gives full ordination to one deserving rehabilitation, is that a legitimate procedure, in accordance with the Monastic Law?” “That legal procedure, Upāli, is illegitimate, contrary to the Monastic Law. If a unanimous Sangha doesn’t do a legal procedure face-to-face that should be done face-to-face, that procedure is illegitimate, contrary to the Monastic Law, and the Sangha is at fault. If a unanimous Sangha does a legal procedure without questioning that should be done with questioning, does a legal procedure without admission that should be done with admission, applies resolution because of past insanity to one deserving resolution through recollection, does a legal procedure of further penalty against one deserving resolution because of past insanity,

The group of twelve on illegitimate legal procedures of reconciliation is finished. The group of twelve on legitimate legal procedures “When a legal procedure of reconciliation has three qualities, it’s legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done in the presence of the accused, it’s done with the questioning of the accused, it’s done with the admission of the accused. When a procedure of reconciliation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense, it’s done against one who’s committed an offense that’s clearable by confession, it’s done against one who hasn’t confessed their offense. When a procedure of reconciliation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after having accused the person of their offense, it’s done after having reminded the person of their offense, it’s done after having charged the person with their offense. “When a procedure of reconciliation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done in the presence of the accused, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of reconciliation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done with the questioning of the accused, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of reconciliation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done with the admission of the accused, it’s done legitimately, it’s done by a unanimous assembly.

‘The giving of probation for the month he’s sure of having concealed is legitimate, legal, and has effect. The giving of probation for the month he’s unsure of having concealed is illegitimate, illegal, and has no effect. For one month he only deserves the trial period.’” Purifying probation At one time a monk had committed a number of offenses entailing suspension. He did not know the number of offenses or the number of days; he did not remember the number of offenses or the number of days;

They’re for the sake of shelter and happiness, To attain absorption and to see clearly.” The chapter on resting places is finished.

I cancel his hearing of the Monastic Code. The Monastic Code shouldn’t be recited in his presence.’ This cancellation of the Monastic Code is legitimate.” Failure in morality, conduct, or view “And how is failure in morality seen, heard, or suspected? A monk sees in a monk the characteristics and signs of someone who has been seen, heard, or suspected of failure in morality. Or a monk doesn’t see a monk who has been seen, heard, or suspected of failure in morality, but another monk informs him that monk so-and-so has been seen, heard, or suspected of failure in morality. Or a monk doesn’t see a monk who has been seen, heard, or suspected of failure in morality, nor does another monk inform him, but the monk himself informs him that he has been seen, heard, or suspected of failure in morality.

Still, the Sangha may designate an observance-day forecourt as large as it likes. And it should be designated like this. First the markers should be announced. Then a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should designate an observance-day forecourt based on the announced markers. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha designates an observance-day forecourt based on the announced markers. Any monk who approves of designating an observance-day forecourt based on these markers should remain silent.

does a legal procedure of condemnation against one deserving a procedure of further penalty, does a legal procedure of demotion against one deserving a procedure of condemnation, does a legal procedure of banishment against one deserving a procedure of demotion, does a legal procedure of reconciliation against one deserving a procedure of banishment, does a legal procedure of ejection against one deserving a procedure of reconciliation, gives probation to one deserving a procedure of ejection, sends back to the beginning one deserving probation, gives the trial period to one deserving to be sent back to the beginning, rehabilitates one deserving the trial period, or gives full ordination to one deserving rehabilitation, that procedure is illegitimate, contrary to the Monastic Law,

Theravāda Collection on Monastic Law The Small Division The chapter on schism in the Sangha The first section for recitation 1. The account of the going forth of the six Sakyans At one time the Buddha was staying at the Mallian town of Anupiyā. At that time a number of well-known young Sakyans had followed the Buddha in going forth. Then there were the brothers Mahānāma and Anuruddha. Anuruddha had been brought up in great comfort. He had three stilt houses:

Then, on the observance day, whether the fourteenth or the fifteenth, he may if he wishes, based on what he has seen, has heard, or suspects, announce in the midst of the Sangha and in the presence of that person: ‘Please, venerables, I ask the Sangha to listen. So-and-so has been seen, heard, or suspected of failure in morality. I cancel his hearing of the Monastic Code. The Monastic Code shouldn’t be recited in his presence.’ This cancellation of the Monastic Code is legitimate. And how is failure in conduct seen, heard, or suspected? A monk sees in a monk the characteristics and signs of someone who has been seen, heard, or suspected of failure in conduct. Or a monk doesn’t see a monk who has been seen, heard, or suspected of failure in conduct, but another monk informs him that monk so-and-so has been seen, heard, or suspected of failure in conduct. Or a monk doesn’t see a monk who has been seen, heard, or suspected of failure in conduct, nor does another monk inform him, but the monk himself informs him that

going without informing, going without taking, eating in a group, as much robe-cloth as you need, and whatever robe-cloth is given there is for you. And the robe-making ceremony should be performed like this. A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. This cloth has been given to the Sangha for the robe-making ceremony. If the Sangha is ready, it should give this cloth to monk so-and-so to perform the robe-making ceremony. This is the motion. Please, venerables, I ask the Sangha to listen. This cloth has been given to the Sangha for the robe-making ceremony. The Sangha gives this cloth to monk so-and-so to perform the robe-making ceremony.

and the Sangha is at fault.” “But if, sir, a unanimous Sangha does a legal procedure face-to-face that should be done face-to-face, is that a legitimate procedure, in accordance with the Monastic Law?” “That legal procedure, Upāli, is legitimate, in accordance with the Monastic Law.” “If a unanimous Sangha does a procedure with questioning that should be done with questioning, does a procedure with admission that should be done with admission, applies resolution through recollection to one deserving resolution through recollection, applies resolution because of past insanity to one deserving resolution because of past insanity, does a procedure of further penalty against one deserving a procedure of further penalty, does a procedure of condemnation against one deserving a procedure of condemnation, does a procedure of demotion against one deserving a procedure of demotion,

I’m unsure of the number of offenses and the number of days. I ask the Sangha for a purifying probation for those offenses.’ 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 so-and-so has committed a number of offenses entailing suspension. He doesn’t know the number of offenses or the number of days; he doesn’t remember the number of offenses or the number of days; he’s unsure of the number of offenses and the number of days.

he has been seen, heard, or suspected of failure in conduct. Then, on the observance day, whether the fourteenth or the fifteenth, he may if he wishes, based on what he has seen, has heard, or suspects, announce in the midst of the Sangha and in the presence of that person: ‘Please, venerables, I ask the Sangha to listen. So-and-so has been seen, heard, or suspected of failure in conduct. I cancel his hearing of the Monastic Code. The Monastic Code shouldn’t be recited in his presence.’ This cancellation of the Monastic Code is legitimate. And how is failure in view seen, heard, or suspected? A monk sees in a monk the characteristics and signs of someone who has been seen, heard, or suspected of failure in view. Or a monk doesn’t see a monk who has been seen, heard, or suspected of failure in view, but another monk informs him that monk so-and-so has been seen, heard, or suspected of failure in view. Or a monk doesn’t see a monk who has been seen, heard, or suspected of failure in view, nor does another monk inform him,

“When there are a number of monasteries within the same zone and the monks are arguing about where the observance-day ceremony should be done, they should all gather in one place and do the observance-day ceremony there. Or they should gather wherever the most senior monk is staying. You shouldn’t do the observance-day ceremony with an incomplete sangha. If you do, you commit an offense of wrong conduct.” 7. The allowance for a may-stay-apart zone On one occasion Venerable Mahākassapa was coming from Andhakavinda to Rājagaha for the observance-day ceremony. As he was crossing a river on the way, he briefly got carried away by the current and his robes got wet. The monks asked him

Any monk who approves of giving this cloth to monk so-and-so to perform the robe-making ceremony should remain silent. Any monk who doesn’t approve should speak up. The Sangha has given this cloth to monk so-and-so to perform the robe-making ceremony. The Sangha approves and is therefore silent. I’ll remember it thus.’ And, monks, how has the robe-making ceremony not been performed? The robe-making ceremony hasn’t been performed merely by marking the cloth, merely by washing the cloth, merely by planning the robe, merely by cutting the cloth, merely by tacking the cloth,

does a procedure of banishment against one deserving a procedure of banishment, does a procedure of reconciliation against one deserving a procedure of reconciliation, does a procedure of ejection against one deserving a procedure of ejection, gives probation to one deserving probation, sends back to the beginning one deserving to be sent back to the beginning, gives the trial period to one deserving the trial period, rehabilitates one deserving rehabilitation, or gives full ordination to one deserving full ordination, is that a legitimate procedure, in accordance with the Monastic Law?” “That legal procedure, Upāli, is legitimate, in accordance with the Monastic Law. If a unanimous Sangha does a legal procedure face-to-face that should be done face-to-face, that procedure is legitimate, in accordance with the Monastic Law,

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. He shouldn’t commit the same offense as the offense for which the Sangha did the procedure of reconciliation against him. He shouldn’t commit an offense similar to the offense for which the Sangha did the procedure of reconciliation against him. He shouldn’t commit an offense worse than the offense for which the Sangha did the procedure of reconciliation against him. He shouldn’t criticize the procedure. He shouldn’t criticize those who did the procedure.