AIブッダ 禅 経典データベース

If the Sangha is ready, it should do the invitation ceremony by means of two statements.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony by means of one statement.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony in groups according to the year of seniority.’ It may happen on the invitation day in a certain monastery that there is a threat from kings, predatory animals, or creeping animals, or a threat to life, or a threat to the monastic life. If the monks consider this and think, ‘This is a threat to the monastic life. If the Sangha does the invitation ceremony by means of three statements, we won’t finish before the threat manifests,’ then a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. This is a threat to the monastic life.

For that monk the robe season ends when the robe-cloth is lost. A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth. When he is outside the monastery zone, he thinks, “I’ll deal with that expectation right here. I won’t return.” He then deals with that expectation, but it is disappointed. For that monk the robe season ends when the expectation is disappointed. A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I won’t return.” When he is outside the monastery zone, he deals with that expectation. He gets robe-cloth, but not what he had expected. He thinks, “I’ll make the robe right here.” He then has the robe made.

“Devadatta’s character has changed. Whatever Devadatta now does by body or speech has nothing to do with the Buddha, the Teaching, or the Sangha, but only with Devadatta.” Any monk who approves of appointing Venerable Sāriputta in this way should remain silent. Any monk who doesn’t approve should speak up. The Sangha has appointed Venerable Sāriputta to make an announcement about Devadatta in Rājagaha like this: “Devadatta’s character has changed. Whatever Devadatta now does by body or speech has nothing to do with the Buddha, the Teaching, or the Sangha, but only with Devadatta.” The Sangha approves and is therefore silent. I’ll remember it thus.’” When he had been appointed, Sāriputta entered Rājagaha accompanied by a number of monks. He then made that announcement about Devadatta: “Devadatta’s character has changed.

If the Sangha does the invitation ceremony by means of three statements, we won’t finish before the threat manifests. If the Sangha is ready, it should do the invitation ceremony by means of two statements.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony by means of one statement.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony in groups according to the year of seniority.’” 22. The cancellation of the invitation At that time the monks from the group of six invited correction while having unconfessed offenses. “You shouldn’t invite correction if you have unconfessed offenses. If you do, you commit an offense of wrong conduct. If anyone invites correction with an unconfessed offense, you should get their permission and then accuse them of an offense.” Soon afterwards, when asked for permission, the monks from the group of six refused to give it. “If anyone doesn’t give their permission, you should cancel their invitation. And it should be done like this.

For that monk the robe season ends when the robe is finished. A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I won’t return.” When he is outside the monastery zone, he deals with that expectation. He gets robe-cloth, but not what he had expected. He thinks, “I won’t make a robe.” For that monk the robe season ends when he makes that decision. A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I won’t return.” When he is outside the monastery zone, he deals with that expectation. He gets robe-cloth, but not what he had expected. He thinks, “I’ll make the robe right here.”

illegitimately but with a unanimous assembly. … legitimately but with an incomplete assembly. … in a legitimate-like way and with an incomplete assembly. … in a legitimate-like way but with a unanimous assembly. …” The permutation series is to be expanded as above. 11. Discussion of the legal procedure of banishment “It may be that a monk is a corrupter of families and badly behaved. The monks consider, ‘This monk is a corrupter of families and badly behaved. Well then, let’s do a procedure of banishment against him.’

“And this is how it should be lifted. The monk Channa 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, and say, ‘Venerables, the Sangha has done a legal procedure of ejecting me for not recognizing an offense. I’m now conducting myself properly and suitably, and deserve to be released. I ask for that legal procedure to be lifted.’ 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 Sangha has done a legal procedure of ejecting the monk Channa for not recognizing an offense. He’s now conducting himself properly and suitably, and deserves to be released. He’s asking for that legal procedure to be lifted. If the Sangha is ready, it should lift that legal procedure of ejecting him for not recognizing an offense. This is the motion.

Whatever Devadatta now does by body or speech has nothing to do with the Buddha, the Teaching, or the Sangha, but only with Devadatta.” The foolish people there, those with little faith and confidence, said, “These Sakyan monastics are envious of Devadatta’s material support and honor.” But the wise ones, those with faith and confidence, said, “This must be a serious matter, seeing as the Buddha has had an announcement made about Devadatta in Rājagaha.” 5. The account of Prince Ajātasattu Soon afterwards Devadatta went to Prince Ajātasattu and said, “In the past, prince, people were long-lived, but now they’re short-lived. It’s possible that you might die while still a prince. So then, kill your father and become the king.

On the invitation day, whether the fourteenth or the fifteenth, in the midst of the Sangha and in the presence of that person, you should announce: ‘Please, venerables, I ask the Sangha to listen. Such-and-such a person has an unconfessed offense. I cancel their invitation. The invitation ceremony shouldn’t be done in their presence.’ Their invitation has then been canceled.” Improper cancellation of the invitation On one occasion the monks from the group of six— thinking to act before the good monks canceled their invitation, but having no reason for doing so—canceled the invitation of pure monks who had not committed any offenses. They also canceled the invitation of those who already had invited.

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 leaves the monastery while expecting more robe-cloth, thinking, “I won’t return.” When he is outside the monastery zone, he thinks, “I’ll deal with that expectation right here.” He then deals with that expectation, but it is disappointed. For that monk the robe season ends when the expectation is disappointed. A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth. He has not decided whether he will return or not. When he is outside the monastery zone, he deals with that expectation. He gets robe-cloth, but not what he had expected. He thinks, “I’ll make the robe right here. I won’t return.”

They do a procedure of banishment 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 banishment against this monk—illegitimately and with an incomplete assembly. Well then, let’s do a procedure of banishment against him.’ They do a procedure of banishment against him— illegitimately but with a unanimous assembly. … legitimately but with an incomplete assembly. … in a legitimate-like way and with an incomplete assembly. …

Please, venerables, I ask the Sangha to listen. The Sangha has done a legal procedure of ejecting the monk Channa for not recognizing an offense. He’s now conducting himself properly and suitably, and deserves to be released. He’s asking for that legal procedure to be lifted. The Sangha lifts that legal procedure of ejecting him for not recognizing an offense. 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. … For the third time, I speak on this matter. Please, venerables, I ask the Sangha to listen. The Sangha has done a legal procedure of ejecting the monk Channa for not recognizing an offense. He’s now conducting himself properly and suitably, and deserves to be released. He’s asking for that legal procedure to be lifted. The Sangha lifts that legal procedure of ejecting him for not recognizing an offense.

The group of one hundred on the trial period is finished. 6. The group of four hundred on simultaneous probation with sending back to the beginning “It may be that a monk on probation commits a number of unconcealed offenses entailing suspension and then disrobes. Being reordained, he doesn’t conceal those offenses. He’s to be sent back to the beginning. It may be that a monk on probation commits a number of unconcealed offenses entailing suspension and then disrobes. Being reordained, he conceals those offenses. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses. It may be that a monk on probation commits a number of concealed offenses entailing suspension and then disrobes.

“When there is no reason for doing so, you shouldn’t cancel the invitation of pure monks who haven’t committed any offenses. If you do, you commit an offense of wrong conduct. And you shouldn’t cancel the invitation of those who already have invited. If you do, you commit an offense of wrong conduct. And this is how the invitation is canceled and how it isn’t canceled. If the invitation is canceled after a three-statement invitation has been spoken and concluded, then it isn’t canceled. If the invitation is canceled after a two-statement invitation … after a one-statement invitation … after an invitation done in groups according to the year of seniority has been spoken and concluded, then it isn’t canceled. If the invitation is canceled when a three-statement invitation hasn’t yet been concluded, then it’s canceled.

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 leaves the monastery while expecting more robe-cloth. He has not decided whether he will return or not. When he is outside the monastery zone, he deals with that expectation. He gets robe-cloth, but not what he had expected. 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 leaves the monastery while expecting more robe-cloth. He has not decided whether he will return or not. When he is outside the monastery zone, he deals with that expectation. He gets robe-cloth, but not what he had expected.

Being reordained, he doesn’t conceal those offenses. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses. It may be that a monk on probation commits a number of concealed offenses entailing suspension and then disrobes. Being reordained, he conceals those offenses. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses. “It may be that a monk on probation commits a number of offenses entailing suspension, both concealed and unconcealed, and then disrobes. Being reordained, he conceals none of those offenses.

“Venerable Devadatta.” Some officials said, “The prince should be executed, together with Devadatta and all the monks.” “The monks shouldn’t be executed. They haven’t done anything wrong. The prince should be executed, together with Devadatta.” Still others said, “Neither the prince nor Devadatta nor the monks should be executed. The king should be informed,

If he’s not, then those monks should all go to a monastery where the monks know about the observance-day ceremony and the observance-day procedure, and about the Monastic Code and its recitation. If they don’t go, they commit an offense of wrong conduct. A number of ignorant and incompetent monks may be spending the rainy-season residence in a certain monastery. They don’t know about the observance-day ceremony or the observance-day procedure, nor about the Monastic Code or its recitation. They should straightaway send a monk to a neighboring monastery to learn the Monastic Code, either in brief or in full. If he’s able to do this, it’s good. If he’s not, then a monk should be sent under the seven-day allowance to learn the Monastic Code, either in brief or in full. If he’s able to do this, it’s good.

If the invitation is canceled when a two-statement invitation … when a one-statement invitation … when an invitation done in groups according to the year of seniority hasn’t yet been concluded, then it’s canceled. It may happen on the invitation day that a monk cancels a second monk’s invitation. If other monks know about the first monk: ‘This venerable is impure in bodily conduct, verbal conduct, and livelihood; he’s ignorant and incompetent, incapable of answering properly when questioned,’ then they should press him by saying, ‘Enough. No more arguing and disputing,’ and the Sangha should then do the invitation ceremony. It may happen on the invitation day that a monk cancels a second monk’s invitation. If other monks know about the first monk: ‘This venerable is pure in bodily conduct, but impure in verbal conduct and livelihood; he’s ignorant and incompetent, incapable of answering properly when questioned,’ then they should press him by saying, ‘Enough. No more arguing and disputing,’ and the Sangha should then do the invitation ceremony. It may happen on the invitation day that a monk cancels a second monk’s invitation.

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 leaves the monastery while expecting more robe-cloth. He has not decided whether he will return or not. When he is outside the monastery zone, he thinks, “I’ll deal with that expectation right here. I won’t return.” He then deals with that expectation, but it is disappointed. For that monk the robe season ends when the expectation is disappointed. The group of twelve on “not as expected” is finished. 10. The group of twelve on “as expected” A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I’ll return.”