AIブッダ 禅 経典データベース

does a legal procedure of ejection against one deserving full ordination, gives probation to one deserving full ordination, sends back to the beginning one deserving full ordination, gives the trial period to one deserving full ordination, or rehabilitates one deserving full ordination, that procedure is illegitimate, contrary to the Monastic Law, and the Sangha is at fault.” The second section for recitation on Upāli’s questions is finished. 9. Discussion of the legal procedure of condemnation “It may be, monks, that a monk is quarrelsome and argumentative, one who creates legal issues in the Sangha. The monks consider,

Any monk who approves of doing this legal procedure 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. This monk Channa has committed an offense, but refuses to recognize it. The Sangha does a legal procedure of ejecting Channa for not recognizing an offense, prohibiting him from living with the Sangha. Any monk who approves of doing this legal procedure

The probation that was given is valid. The probation he’s undertaken is valid. The trial period that was given is valid. The trial period he’s undertaken is valid. And the remainder is to be undertaken.” “It may be that a monk deserving rehabilitation disrobes. For one who’s disrobed, the rehabilitation is suspended. If he’s given the full ordination again, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s undertaken is valid. The trial period that was given is valid. The trial period he’s undertaken is valid. And he’s to be rehabilitated. It may be that a monk deserving rehabilitation becomes a novice monk, becomes deranged,

They brought the water in basins and bowls. “I allow a place for the water and a water scoop.” Because the sauna had a grass roof, they did not sweat. “I allow you to firm up the structure and then to plaster it inside and outside.” The sauna was muddy. “I allow three kinds of floors: floors of brick, stone, and wood.” It was still muddy. “You should wash it.” The water remained.

And nine, and tenth. Morality, conduct, and view, Livelihood, in four parts; And offense entailing expulsion, offense entailing suspension, Offense entailing confession, offense entailing acknowledgment. Offense of wrong conduct, in five parts, And failure in morality and conduct; Has not failed, and has failed, In six parts according to the same method. And offense entailing expulsion, offense entailing suspension,

‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, I will question so-and-so on the Monastic Law.’ And how is one approved through someone else? A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, so-and-so will question so-and-so on the Monastic Law.’ Soon good monks asked questions on the Monastic Law in the midst of the Sangha after being approved. The monks from the group of six became angry and bitter, and they made threats of violence. “The monk who has been approved should first survey the gathering and evaluate the individuals, and then ask questions on the Monastic Law in the midst of the Sangha.” 13. Discussion of replying to questions on the Monastic Law

If the number is the same, the newly-arrived monks should do the invitation ceremony with the resident monks, or they should go outside the monastery zone while the resident monks do the invitation ceremony. If the number of newly-arrived monks is greater, they may, if they’re willing, do the invitation ceremony with the resident monks. Otherwise the resident monks should go outside the monastery zone and do the invitation ceremony there.” 16. The seeing of characteristics, etc. “It may happen that newly-arrived monks see signs and indications of resident monks: beds and benches that are made up, water for drinking and water for washing that are ready for use, yards that are well swept. As a consequence, they’re unsure whether or not there are resident monks there. Then— If they do the invitation ceremony without investigating, there’s an offense of wrong conduct. If they investigate, but don’t see anyone, and then do the invitation ceremony, there’s no offense. If they investigate, and they see someone, and then do the invitation ceremony together, there’s no offense. If they investigate, and they see someone, but then do the invitation ceremony separately, there’s an offense of wrong conduct.

The group of six on “with” is finished. 6. The group of fifteen on “takes” A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” He then has the robe made. For that monk the robe season ends when the robe is finished. A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery. When he is outside the monastery zone, he thinks, “I won’t make a robe, and I won’t return.” For that monk the robe season ends when he makes that decision. A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery.

‘This monk is quarrelsome and argumentative, one who creates legal issues in the Sangha. Well then, let’s do a legal procedure of condemnation against him.’ They do a procedure of condemnation against him— illegitimately and with an incomplete assembly. He then goes to another monastery. There too the monks consider, ‘The Sangha did a legal procedure of condemnation against this monk—illegitimately and with an incomplete assembly. Well then, let’s do a procedure of condemnation against him.’ They do a procedure of condemnation against him— illegitimately but with a unanimous assembly.

should remain silent. Any monk who doesn’t approve should speak up. The Sangha has done the legal procedure of ejecting Channa for not recognizing an offense, prohibiting him from living with the Sangha. The Sangha approves and is therefore silent. I’ll remember it thus.’ Monks, you should proclaim from monastery to monastery that the Sangha has done a legal procedure of ejecting Channa for not recognizing an offense, prohibiting him from living with the Sangha.” The group of twelve on illegitimate legal procedures “When a legal procedure of ejection for not recognizing an offense has three qualities, it’s illegitimate, contrary to the Monastic Law, and improperly disposed of:

On one occasion the monks from the group of six replied to questions on the Monastic Law in the midst of the Sangha without being approved. “You shouldn’t reply to questions on the Monastic Law in the midst of the Sangha without being approved. If you do, you commit an offense of wrong conduct. I allow you to reply to questions on the Monastic Law in the midst of the Sangha after being approved. And it should be done like this. One is either approved through oneself or through someone else. How is one approved through oneself? A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, I will reply when asked by so-and-so on the Monastic Law.’

When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” He has the robe made, but it is lost while being made. For that monk the robe season ends when the robe-cloth is lost. The group of three is finished. A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery, thinking, “I won’t return.” When he is outside the monastery zone, he thinks, “I’ll make the robe right here.” He then has the robe made. For that monk the robe season ends when the robe is finished. A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery, thinking, “I won’t return.” When he is outside the monastery zone, he thinks, “I won’t make a robe.”

He then goes to yet another monastery. There too the monks consider, ‘The Sangha did a legal procedure of condemnation against this monk—illegitimately but with a unanimous assembly. Well then, let’s do a procedure of condemnation against him.’ They do a procedure of condemnation against him— legitimately but with an incomplete assembly. He then goes to yet another monastery. There too the monks consider, ‘The Sangha did a legal procedure of condemnation against this monk—legitimately but with an incomplete assembly. Well then, let’s do a procedure of condemnation against him.’

it’s done in the absence of the accused, it’s done without questioning the accused, it’s done without the admission of the accused. When a procedure of ejection for not recognizing an offense has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who hasn’t committed any offense, it’s done against one who’s committed an offense that isn’t clearable by confession, it’s done against one who’s confessed their offense. When a procedure of ejection for not recognizing an offense has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having accused the person of their offense, it’s done without having reminded the person of their offense, it’s done without having charged the person with their offense. “When a procedure of ejection for not recognizing an offense has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done in the absence of the accused, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of ejection for not recognizing an offense has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without questioning the accused, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of ejection for not recognizing an offense has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without the admission of the accused, it’s done illegitimately, it’s done by an incomplete assembly. “When a procedure of ejection for not recognizing an offense has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who hasn’t committed any offense, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of ejection for not recognizing an offense has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who’s committed an offense that isn’t clearable by confession, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of ejection for not recognizing an offense has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who’s confessed their offense, it’s done illegitimately, it’s done by an incomplete assembly.

4. The group of thirty-six “It may be that a monk on probation commits a number of offenses entailing suspension, unconcealed and specified. He’s to be sent back to the beginning. It may be that a monk on probation commits a number of offenses entailing suspension, concealed and specified. He’s to be sent back to the beginning. He should then be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offense. It may be that a monk on probation commits a number of offenses entailing suspension, both concealed and unconcealed and specified. He’s to be sent back to the beginning. He should then be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offense. It may be that a monk on probation commits a number of offenses entailing suspension, unconcealed and unspecified …

The mound collapsed. “I allow you to construct three kinds of raised foundations: raised foundations of brick, stone, and wood.” It was difficult to get up to the gatehouses. “I allow three kinds of stairs: stairs of brick, stone, and wood.” People fell down while climbing the stairs. “I allow rails.” The gatehouses didn’t have doors. “I allow doors, door frames, lower hinges, upper hinges, door jambs, bolt sockets, bolts, latches, keyholes, door-pulling holes, and door-pulling ropes.”

And they went to those wanderers and said, “We’re going over to the Buddha. He’s our teacher.” “But we look to you for support. If you are to practice the spiritual life under the Great Ascetic, so will all of us.” Then Sāriputta and Moggallāna went to Sañcaya and said, “We’re going over to the Buddha. He’s our teacher.” “Don’t go! The three of us can look after this community together.” Sāriputta and Moggallāna said the same thing a second time and a third time, and they got the same reply. They then took those two hundred and fifty wanderers and went to the Bamboo Grove.

And how is one approved through someone else? A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, so-and-so will reply when asked by so-and-so on the Monastic Law.’ Soon good monks replied to questions on the Monastic Law in the midst of the Sangha after being approved. The monks from the group of six became angry and bitter, and they made threats of violence. “The monk who has been approved should first survey the gathering and evaluate the individuals, and then reply to questions on the Monastic Law in the midst of the Sangha.” 14. Discussion of accusing At one time the monks from the group of six accused a monk of an offense without first getting his permission to do so. “You shouldn’t accuse a monk of an offense without first getting his permission.

For that monk the robe season ends when he makes that decision. A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery, thinking, “I won’t return.” When he is outside the monastery zone, he thinks, “I’ll make the robe right here.” He has the robe made, but it is lost while being made. For that monk the robe season ends when the robe-cloth is lost. The group of three is finished. A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery. He has not decided whether he will return or not. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” He then has the robe made. For that monk the robe season ends when the robe is finished.

They do a procedure of condemnation against him— in a legitimate-like way and with an incomplete assembly. He then goes to yet another monastery. There too the monks consider, ‘The Sangha did a legal procedure of condemnation against this monk—in a legitimate-like way and with an incomplete assembly. Well then, let’s do a procedure of condemnation against him.’ They do a procedure of condemnation against him— in a legitimate-like way but with a unanimous assembly. “It may be that a monk is quarrelsome and argumentative, one who creates legal issues in the Sangha. The monks consider,