AIブッダ 禅 経典データベース

The Sangha is doing a legal procedure of ejecting Channa for not making amends for an offense, prohibiting him from living with the Sangha. 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 the legal procedure of ejecting Channa for not making amends for 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 making amends for an offense,

He then disrobes. Being reordained and having found out about all of them, he doesn’t conceal those offenses he was previously aware of, but conceals those he wasn’t aware of. 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. He’s aware of some of them, but not others. He conceals the offenses he’s aware of, but not those he isn’t aware of. He then disrobes. Being reordained and having found out about all of them, he conceals those offenses he was previously aware of, but not those he wasn’t aware of.

Please forgive me so that I may restrain myself in the future.” “You have certainly made a mistake. You’ve been foolish, confused, and unskillful. But since you acknowledge your mistake and make proper amends, I forgive you. For this is called growth in the training of the noble ones: acknowledging a mistake, making proper amends, and undertaking restraint in the future.” The Buddha then addressed the monks: “Well then, the Sangha should turn the almsbowl upright for Vaḍḍha the Licchavī, allowing him to interact with the Sangha. When a lay follower has eight qualities, you should turn your bowl upright for him: he’s not trying to stop monks from getting material support; he’s not trying to harm monks; he’s not trying to get monks to lose their place of residence; he doesn’t abuse or revile monks; he doesn’t cause division between monks; he doesn’t disparage the Buddha; he doesn’t disparage the Teaching; he doesn’t disparage the Sangha. And the turning of the bowl upright is to be done like this. Vaḍḍha the Licchavī should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the monks, squat on his heels, raise his joined palms, and say:

admits right then and there that he’s been ejected for not making amends for an offense, admits right then and there that he’s been ejected for not giving up a bad view, admits right then and there that he’s a <i lang='pi' translate='no'>paṇḍaka</i>, admits right then and there that he’s a fake monk, admits right then and there that he’s previously left to join the monastics of another religion, admits right then and there that he’s an animal, admits right then and there that he’s a matricide, admits right then and there that he’s a patricide, admits right then and there that he’s a murderer of a perfected one, admits right then and there that he’s raped a nun,

Do you suspect it after hearing about it from a monk, a nun, a trainee nun, a novice monk, a novice nun, a male lay follower, or a female lay follower? Or do you suspect it after hearing about it from kings, a king’s officials, the monastics of another religion, or the lay followers of another religion?’ ‘I didn’t cancel this monk’s invitation because of what I suspect. I don’t know why I canceled his invitation.’ If the accusing monk, when questioned, isn’t able to satisfy his discerning fellow monastics, they should conclude, ‘The accused monk is improperly accused.’ But if the accusing monk, when questioned, is able to satisfy his discerning fellow monastics, they should conclude, ‘The accused monk is properly accused.’ If the accusing monk admits to a groundless charge of an offense entailing expulsion, he should be charged with an offense entailing suspension. The Sangha should then do the invitation ceremony. If the accusing monk admits to a groundless charge of an offense entailing suspension, he should be dealt with according to the rule. The Sangha should then do the invitation ceremony. If the accusing monk admits to a groundless charge of a serious offense, an offense entailing confession, an offense entailing acknowledgment, an offense of wrong conduct,

He then deals with that expectation, getting 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, thinking, “I’ll return.” When he is outside the monastery zone, he hears that they have made an end to the robe season in that monastery. He thinks, “Since they have made an end to the robe season in that monastery, I’ll deal with that expectation right here.” He then deals with that expectation, getting what he had expected. 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.

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. 15. Discussion of the legal procedure of ejection for not giving up a bad view “It may be that a monk refuses to give up a bad view. The monks consider, ‘This monk refuses to give up a bad view. Well then, let’s do a procedure of ejection against him for not giving up a bad view.’ They do a procedure of ejection against him— illegitimately and with an incomplete assembly.

prohibiting him from living with the Sangha.” The group of twelve on illegitimate legal procedures “When a legal procedure of ejection for not making amends for an offense has three qualities, it’s illegitimate, contrary to the Monastic Law, and improperly disposed of: 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 making amends for 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 making amends for 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 making amends for 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 making amends for 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 making amends for 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.

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. He’s aware of some of them, but not others. He conceals the offenses he’s aware of, but not those he isn’t aware of. He then disrobes. Being reordained and having found out about all of them, he conceals all of them. 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. He remembers some of them, but not others.

‘Venerables, the Sangha has overturned the bowl against me, prohibiting me from interacting with the Sangha. I’m now conducting myself properly and suitably so as to deserve to be released. I ask the Sangha to turn the bowl upright for me.’ 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 overturned the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha. He’s now conducting himself properly and suitably so as to deserve to be released, and is asking the Sangha to turn the bowl upright for him. If the Sangha is ready, it should turn the bowl upright for Vaḍḍha the Licchavī, allowing him to interact with the Sangha. This is the motion.

or an offense of wrong speech, he should be dealt with according to the rule. The Sangha should then do the invitation ceremony. If the accused monk admits to having committed an offense entailing expulsion, he should be expelled. The Sangha should then do the invitation ceremony. If the accused monk admits to having committed an offense entailing suspension, he should be charged with that offense. The Sangha should then do the invitation ceremony. If the accused monk admits to having committed a serious offense, an offense entailing confession, an offense entailing acknowledgment, an offense of wrong conduct, or an offense of wrong speech, he should be dealt with according to the rule. The Sangha should then do the invitation ceremony.” 23. Grounds for a serious offense, etc. “On the invitation day, a monk may have committed a serious offense.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I’ll return.” When he is outside the monastery zone, he hears that they have made an end to the robe season in that monastery. He thinks, “Since they have made an end to the robe season in that monastery, 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’ll return.” When he is outside the monastery zone, he deals with that expectation, getting what he had expected. He then 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 leaves the monastery while expecting more robe-cloth, thinking, “I’ll return.”

He then goes to another monastery. There too the monks consider, ‘The Sangha did a legal procedure of ejection against this monk for not giving up a bad view—illegitimately and with an incomplete assembly. Well then, let’s do a procedure of ejection against him.’ They do a procedure of ejection against him— 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.

“When a procedure of ejection for not making amends for 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 making amends for 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 making amends for 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. “When a procedure of ejection for not making amends for 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 making amends for 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 making amends for 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 making amends for an offense is finished. The group of twelve on legitimate legal procedures “When a legal procedure of ejection for not making amends for 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.

He conceals the offenses he remembers, but not those he doesn’t remember. He then disrobes. Being reordained and having remembered all of them, he conceals none of them. 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. He remembers some of them, but not others. He conceals the offenses he remembers, but not those he doesn’t remember. He then disrobes. Being reordained and having remembered all the offenses, he doesn’t conceal those offenses he previously remembered,

Please, venerables, I ask the Sangha to listen. The Sangha has overturned the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha. He’s now conducting himself properly and suitably so as to deserve to be released, and is asking the Sangha to turn the bowl upright for him. The Sangha turns the bowl upright for Vaḍḍha the Licchavī, allowing him to interact with the Sangha. Any monk who approves of turning the bowl upright for Vaḍḍha the Licchavī should remain silent. Any monk who doesn’t approve should speak up. The Sangha has turned the bowl upright for Vaḍḍha the Licchavī, allowing him to interact with the Sangha. The Sangha approves and is therefore silent. I’ll remember it thus.’” Stepping on cloth When the Buddha had stayed at Vesālī for as long as he liked, he set out wandering toward the country of Bhaggā.

so too, while he was sitting right there, he experienced the stainless vision of the Truth: “Anything that has a beginning has an end.” He had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. And he said to the Buddha, “Wonderful, sir, wonderful! Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the darkness so that one with eyes might see what’s there— just so has the Buddha made the Teaching clear in many ways. I go for refuge to the Buddha, the Teaching, and the Sangha of monks. Please accept me as a lay follower who’s gone for refuge for life.” The Buddha then said to him,

There’s no offense for the one who is conveying the purity. And if, after the purity has been passed on to him, the monk who is conveying the purity reaches the Sangha, but deliberately doesn’t announce the purity, then the purity has been brought. But there’s an offense of wrong conduct for the one who is conveying the purity.” 21. Discussion on giving consent The Buddha addressed the monks: “Gather, monks, for the Sangha to do a legal procedure.” A monk said to the Buddha, “Sir, there’s a sick monk. He hasn’t come.” “A sick monk should give his consent. And he should give like this.

Some monks regard it as a serious offense, but others as an offense entailing suspension. The monks who regard it as a serious offense should take that monk aside and deal with him according to the rule. They should then approach the Sangha and say: ‘This monk has made amends for the offense he has committed. If the Sangha is ready, it should do the invitation ceremony.’ On the invitation day, a monk may have committed a serious offense. Some monks regard it as a serious offense, but others as an offense entailing confession. … Some monks regard it as a serious offense, but others as an offense entailing acknowledgment. … Some monks regard it as a serious offense, but others as an offense of wrong conduct. … Some monks regard it as a serious offense, but others as an offense of wrong speech. The monks who regard it as a serious offense should take that monk aside and deal with him according to the rule. They should then approach the Sangha and say:

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’ll return.” When he is outside the monastery zone, he deals with that expectation, getting what he had expected. He then 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 leaves the monastery while expecting more robe-cloth, thinking, “I’ll return.” When he is outside the monastery zone, he deals with that expectation, getting what he had expected.