AIブッダ 禅 経典データベース

“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 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 having reminded the person of their 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 without having charged the person with their offense, it’s done illegitimately, it’s done by an incomplete assembly.” The group of twelve on illegitimate legal procedures of ejection for not recognizing an offense is finished. The group of twelve on legitimate legal procedures “When a legal procedure of ejection for not recognizing an offense 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 ejection for not recognizing an offense 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 ejection for not recognizing an offense 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.

concealed and unspecified … both concealed and unconcealed and unspecified … unconcealed and both specified and unspecified … concealed and both specified and unspecified … both concealed and unconcealed and both specified and unspecified. 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 who deserves the trial period … who’s undertaking the trial period … (to be expanded as for probation) …

And another informs him; He just tells him, He cancels the Monastic Code. It breaks up because of a threat, Kings, criminals, fire, and flooding; People, and spirits, Predatory animals, snakes, life, monastic life. By a certain one of the ten, Or some in that; And just legitimate, illegitimate,

If you do, you commit an offense of wrong conduct. You should only accuse someone of an offense after getting their permission: ‘I wish to speak to you, venerable, please give me permission.’” Soon, after getting their permission, good monks accused the monks from the group of six of an offense. The monks from the group of six became angry and bitter, and they made threats of violence. “Even when you have their permission, you should first evaluate the individual and then accuse them of an offense.” At this time the monks from the group of six—thinking to act before the good monks asked them for permission, but having no reason for doing so—got permission from pure monks who had not committed any offenses. “When there is no reason for doing so, you shouldn’t get permission from pure monks who haven’t committed any offenses. If you do, you commit an offense of wrong conduct. And you should give permission only after evaluating the individual.”

If they investigate, and they see someone, but then do the invitation ceremony separately, there’s an offense of wrong conduct. If they investigate, and they see someone, but think, ‘May they get lost! May they disappear! We are better off without them,’ and then do the invitation ceremony aiming at schism, there’s a serious offense.” 17. The doing of the invitation ceremony with those belonging to a different Buddhist sect, etc. “It may happen that newly-arrived monks see resident monks who belong to a different Buddhist sect, but they have the view that they belong to the same one. Then— If they don’t ask the resident monks about it, and then do the invitation ceremony together, there’s no offense. If they do ask the resident monks about it, but don’t reach a clear conclusion, and then do the invitation ceremony together, there’s an offense of wrong conduct. If they do ask the resident monks about it, but don’t reach a clear conclusion, and then do the invitation ceremony separately, there’s no offense. It may happen that newly-arrived monks see resident monks who belong to the same Buddhist sect, but they have the view that they belong to a different one. Then— If they don’t ask the resident monks about it, and then do the invitation ceremony together, there’s an offense of wrong conduct.

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 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. 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 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’ll return.” When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.”

‘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 but with a unanimous assembly. He then goes to 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.

“When a procedure of ejection for not recognizing an offense 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 ejection for not recognizing an offense 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 ejection for not recognizing an offense 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. “When a procedure of ejection for not recognizing an offense 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 legitimately, it’s done by a unanimous assembly. When a procedure of ejection for not recognizing an offense 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 that’s clearable by confession, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of ejection for not recognizing an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who hasn’t confessed their offense, it’s done legitimately, it’s done by a unanimous assembly. “When a procedure of ejection for not recognizing an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after accusing the person of their offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of ejection for not recognizing an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after reminding the person of their offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of ejection for not recognizing an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after charging the person with their offense, it’s done legitimately, it’s done by a unanimous assembly.” The group of twelve on legitimate legal procedures of ejection for not recognizing an offense is finished.

who deserves rehabilitation commits a number of offenses entailing suspension, unconcealed and specified … concealed and specified … both concealed and unconcealed and specified … unconcealed and unspecified … concealed and unspecified … both concealed and unconcealed and unspecified … unconcealed and both specified and unspecified … concealed and both specified and unspecified … both concealed and unconcealed and both specified and unspecified. He’s to be sent back to the beginning.

You should know it according to the same procedure. Right time, real, beneficial, I will gain, there will be; Bodily and verbal, good will, Appropriate time, with truth, with gentleness, The eighth training rule is finished. Regret, legitimately, Thus speech should be abolished. For the legitimate accuser and the accused, Regret should be abolished;

15. Objecting to an illegitimate legal procedure, etc. On one occasion the monks from the group of six did an illegitimate legal procedure in the midst of the Sangha. “You shouldn’t do illegitimate legal procedures. If you do, you commit an offense of wrong conduct.” They still did illegitimate procedures. “You should object when an illegitimate legal procedure is being done.” Soon afterwards good monks objected when the monks from the group of six did an illegitimate procedure. The monks from the group of six became angry and bitter, and they made threats of violence. “I also allow you to state your view.” Once again the monks from the group of six became angry and bitter, making threats of violence.

If they do ask the resident monks about it, and they change their view, but then do the invitation ceremony separately, there’s an offense of wrong conduct. If they do ask the resident monks about it, and they change their view, and then do the invitation ceremony together, there’s no offense. It may happen that resident monks see newly-arrived monks who belong to a different Buddhist sect, but they have the view that they belong to the same one. Then— If they don’t ask the newly-arrived monks about it, and then do the invitation ceremony together, there’s no offense. If they do ask the newly-arrived monks about it, but don’t reach a clear conclusion, and then do the invitation ceremony together, there’s an offense of wrong conduct. If they do ask the newly-arrived monks about it, but don’t reach a clear conclusion, and then do the invitation ceremony separately, there’s no offense. It may happen that resident monks see newly-arrived monks who belong to the same Buddhist sect, but they have the view that they belong to a different one. Then— If they don’t ask the newly-arrived monks about it, and then do the invitation ceremony together, there’s an offense of wrong conduct.

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’ll return.” 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, thinking, “I’ll return.” 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. A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery, thinking, “I’ll return.”

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.’ 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.’

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.” The group of thirty-six is finished. 5. The group of one hundred on the trial period “It may be that a monk commits a number of unconcealed offenses entailing suspension and then disrobes. Being reordained, he doesn’t conceal them. He should be given the trial period. It may be that a monk commits a number of unconcealed offenses entailing suspension and then disrobes. Being reordained, he conceals them. He should be given probation according to the length of the subsequent concealment of those offenses, and he should then be given the trial period. It may be that a monk commits a number of concealed offenses entailing suspension and then disrobes.

When he is outside the monastery zone, he has the robe made. When the robe has been made, he hears that they have made an end to the robe season in that monastery. For that monk the robe season ends when he hears about the end of the robe season. A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery, thinking, “I’ll return.” When he is outside the monastery zone, he has the robe made. When the robe has been made, he still thinks, “I’ll return,” but he remains outside the monastery zone until the end of the robe season. For that monk the robe season ends while he is outside the monastery zone. A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery, thinking, “I’ll return.” When he is outside the monastery zone, he has the robe made. When the robe has been made, he still thinks, “I’ll return,” and they reach the end of the robe season together.

They do a procedure of condemnation against him— in a legitimate-like way but with a unanimous 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 but with a unanimous assembly. Well then, let’s do a procedure of condemnation against him.’ They do a procedure of condemnation against him— illegitimately and with an incomplete assembly. “It may be that a monk is quarrelsome and argumentative, one who creates legal issues in the Sangha. The monks consider,

Being reordained, he doesn’t conceal them. He should be given probation according to the length of the earlier concealment of those offenses, and he should then be given the trial period. It may be that a monk commits a number of concealed offenses entailing suspension and then disrobes. Being reordained, he conceals them. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period. “It may be that a monk commits a number of offenses entailing suspension, both concealed and unconcealed, and then disrobes. Being reordained, he doesn’t conceal any of them. He should be given probation according to the length of the earlier concealment of those offenses, and he should then be given the trial period. It may be that a monk commits a number of offenses entailing suspension,

“I allow sauna sheds.” They built the sauna sheds on a low base. They were flooded. “I allow you to raise the base.” 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 sauna sheds. “I allow three kinds of stairs: stairs of brick, stone, and wood.” People fell down while climbing the stairs. “I allow rails.” Grass and dust fell into the sauna sheds.

Still, when people confront you like this, you can confront them in return with this verse: ‘Indeed, the Great Heroes, the Buddhas, Lead by means of a good teaching. When you understand this, what indignation can there be Toward those who lead legitimately?’” Soon, when they saw monks, people confronted them with the same verse: “The Great Ascetic has arrived At Giribbaja in Magadha. After leading away all of Sañcaya’s disciples, Who will he lead away next?”