AIブッダ 禅 経典データベース

A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The novice monk so-and-so has died. Here are his robes and bowl. If the Sangha is ready, it should give the robes and the bowl to the nurses. This is the motion. Please, venerables, I ask the Sangha to listen. The novice monk so-and-so has died. Here are his robes and bowl. The Sangha gives the robes and the bowl to the nurses.

If you do, you commit a serious offense. You shouldn’t eat flesh without being circumspect. If you do, you commit an offense of wrong conduct.” 10. Discussion of the prohibition against elephant meat, etc. At one time the king’s elephants had died. Because there was a shortage of food, people ate the elephant meat. They also gave elephant meat to monks who were walking for alms. When the monks ate it, people complained and criticized them, “How can the Sakyan monastics eat elephant meat? Elephants are an attribute of kingship. If the king knew, he would not be pleased with those monks.”

Any monk who approves of giving the robes and the bowl to the nurses should remain silent. Any monk who doesn’t approve should speak up. The Sangha has given the robes and the bowl to the nurses. The Sangha approves and is therefore silent. I’ll remember it thus.’” On one occasion a monk and a novice monk were nursing someone together. While they were doing so, the patient died. The monk nurse thought, “What share of the robes should be given to the novice-monk nurse?” “I allow you to give an equal share to the novice-monk nurse.” On one occasion a monk with many possessions had died.

They told the Buddha. “You shouldn’t eat elephant meat. If you do, you commit an offense of wrong conduct.” At one time the king’s horses had died. Because there was a shortage of food, people ate the horse meat. They also gave horse meat to monks who were walking for alms. When the monks ate it, people complained and criticized them, “How can the Sakyan monastics eat horse meat? Horses are an attribute of kingship. If the king knew, he would not be pleased with those monks.” They told the Buddha.

“When a monk dies, the Sangha becomes the owner of his bowl and robes. Still, the nurses have been very helpful. I allow the Sangha to give the three robes and the bowl to the nurses. The present Sangha should distribute his ordinary possessions. His valuable possessions are for the Sangha as a whole, both present and future. They’re not to be given out, not to be distributed.” 25. Discussion of the prohibition against nakedness On one occasion a naked monk went to the Buddha and said, “In many ways, sir, you praise fewness of wishes, contentment, self-effacement, ascetic practices, being inspiring, reduction in things, and being energetic. Being naked leads to all those things. Please allow nakedness for the monks.”

They were respectful, deferential, and courteous toward one another. And when they died, they were reborn in a happy, heavenly destination. In this way the spiritual life called <i lang='pi' translate='no'>tittiriya</i> came to be. Those who respect the seniors, And who are learned in the Teaching, They are praised while still alive, And then go to a good destination. “Even those animals, monks, were respectful, deferential, and courteous toward one another. Having gone forth on this well-proclaimed spiritual path, will you look good if you are disrespectful, undeferential, and rude toward one another? This will affect people’s confidence …” After rebuking them …

the Buddha gave a teaching and addressed the monks: “You should do these things according to seniority: bowing down, standing up, raising your joined palms, doing acts of respect, giving the best seat, giving the best water, and giving the best almsfood. But what belongs to the Sangha shouldn’t be reserved according to seniority. If you do, you commit an offense of wrong conduct.” 12. Persons one should not pay respect to, etc. “Monks, you shouldn’t pay respect to any of these ten kinds of persons: one who’s been given the full ordination after you; one who isn’t fully ordained; one who belongs to a different Buddhist sect who’s senior to you, but who speaks contrary to the Teaching; a woman; a <i lang='pi' translate='no'>paṇḍaka</i>; one who’s on probation; one who deserves to be sent back to the beginning; one who deserves the trial period; one who’s undertaking the trial period; one who deserves rehabilitation. But you should pay respect to these three kinds of persons: one who’s been given the full ordination before you; one who belongs to a different Buddhist sect who’s senior to you and who speaks in accordance with the Teaching; and in this world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and humans, you should pay respect to the Buddha, perfected and fully awakened.” 13. The prohibition against reserving seats

by means of clairaudience, “This legal issue is going to be contentious and difficult. It wouldn’t be appropriate for me to stay away from it. But now these monks are coming, and I won’t be at ease when they crowd me in. Let me leave before they arrive.” And he went from Soreyya to Saṅkassa. When the senior monks came to Soreyya and asked where Revata was. that he had gone to Saṅkassa.

it’s improperly taken. But if he takes it on trust from the sender, it’s properly taken. It may be that a monk gives a robe to a monk to take to yet another monk, saying, ‘Give this robe to so-and-so.’ If, while on his way, he hears that the sender has died and he determines it as a robe inherited from the sender, it’s properly determined. But if he takes it on trust from the intended recipient,

it’s improperly taken. It may be that a monk gives a robe to a monk to take to yet another monk, saying, ‘Give this robe to so-and-so.’ If, while on his way, he hears that the intended recipient has died and he determines it as a robe inherited from the intended recipient, it’s improperly determined. But if he takes it on trust from the sender, it’s properly taken. It may be that a monk gives a robe to a monk to take to yet another monk, saying,

‘Give this robe to so-and-so.’ If, while on his way, he hears that both have died and he determines it as a robe inherited from the sender, it’s properly determined. But if he determines it as a robe inherited from the intended recipient, it’s improperly determined. It may be that a monk gives a robe to a monk to take to yet another monk, saying, ‘I give this robe to so-and-so.’ If, while on his way, he takes it on trust from the sender,

When he was finished, he said to the Buddha, “I’ve given them as much sugar as they want, but there’s much left over. What should I do with that?” “Kaccāna, I don’t see anyone in this world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and humans, who would be able to properly digest that sugar except a Buddha or his disciple. So discard that sugar where there are no cultivated plants or in water without life.” Saying, “Yes, sir,” he dumped that sugar in water without life. As he did so, that sugar hissed, sputtered, fumed, and smoked— just like a plowshare heated the whole day hisses, sputters, fumes, and smokes when dropped in water. Belaṭṭha Kaccāna was awestruck, with goose bumps all over. He approached the Buddha, bowed, and sat down. The Buddha then gave him a progressive talk—

‘I give this robe to so-and-so.’ If, while on his way, he hears that the sender has died and he determines it as a robe inherited from the sender, it’s improperly determined. But if he takes it on trust from the intended recipient, it’s properly taken. It may be that a monk gives a robe to a monk to take to yet another monk, saying, ‘I give this robe to so-and-so.’ If, while on his way,

he hears that the intended recipient has died and he determines it as a robe inherited from the intended recipient, it’s properly determined. But if he takes it on trust from the sender, it’s improperly taken. It may be that a monk gives a robe to a monk to take to yet another monk, saying, ‘I give this robe to so-and-so.’ If, while on his way, he hears that both have died and he determines it as a robe inherited from the sender, it’s improperly determined.

When the Buddha had set rolling the wheel of the Teaching, the earth gods cried out, “At Benares, in the deer park at Isipatana, the Buddha has set rolling the supreme wheel of the Teaching. It can’t be stopped by any monastic, brahmin, god, lord of death, supreme being, or anyone in the world.” Hearing the earth gods, the gods of the four great kings cried out … Hearing the gods of the four great kings, the gods of the Thirty-three cried out … the Yāma gods … the contented gods … the gods who delight in creation … the gods who control the creations of others … the gods of the realm of the supreme beings cried out, “At Benares, in the deer park at Isipatana, the Buddha has set rolling the supreme wheel of the Teaching. It can’t be stopped by any monastic, brahmin, god, lord of death, supreme being, or anyone in the world.”

The Buddha robed up, took his bowl and robe, and went to the guesthouse together with the Sangha of monks. He washed his feet, entered the guesthouse, and sat down facing east, leaning on the central pillar. The monks washed their feet too, entered the guesthouse, and sat down facing east with the Buddha in front of them, leaning against the western wall. The lay followers of Pāṭaligāma followed suit and sat down facing west with the Buddha in front of them, leaning against the eastern wall. The Buddha then addressed those lay followers: “There are these five dangers for one who is immoral because of failure in morality. Because of heedlessness, they lose much wealth. They get a bad reputation. Whenever they come to a gathering of people—whether a gathering of aristocrats, brahmins, householders, or monastics—they are shy and timid. They die confused. After death, they are reborn in a lower realm.

There are these five benefits for one who is moral because of success in morality. Because of heedfulness, they gain much wealth. They get a good reputation. Whenever they come to a gathering of people—whether a gathering of aristocrats, brahmins, householders, or monastics—they are confident and self-assured. They die with a clear mind. After death, they are reborn in heaven.” The Buddha instructed, inspired, and gladdened them by teaching for much of the night. He then dismissed them, saying, “It’s late. Please go when you’re ready.” Saying, “Yes, sir,” they got up from their seats, bowed down, circumambulated him with their right sides toward him, and left.

“A seat for three is the smallest long seat.” At one time Visākhā Migāramātā wanted to build a stilt house for the benefit of the Sangha, including a porch and elephant globes. The monks thought, “What stilt-house equipment has the Buddha allowed and what hasn’t he allowed?” They told the Buddha. “I allow all stilt-house equipment.” At one time King Pasenadi of Kosala’s grandmother had just died. As a result, many unallowable goods were offered to the Sangha, that is: high couches, luxurious couches, long-fleeced woolen rugs, multi-colored woolen rugs, white woolen rugs, red woolen rugs, cotton-down quilts, woolen rugs decorated with the images of predatory animals, woolen rugs with long fleece on one side, woolen rugs with long fleece on both sides, sheets of silk embroidered with gems, silken sheets, woolen rugs like a dancer’s rug, elephant-back rugs, horse-back rugs, carriage-seat rugs, rugs made of black antelope hide, exquisite sheets made of <i lang='pi' translate='no'>kadalī</i>-deer hide, seats with canopies, and seats with red cushions at each end. “I allow you to use a high couch after cutting its legs down to size, to use a luxurious couch after removing the images of predatory animals, to make a pillow after removing the cotton down from the cotton-down quilt, and to make floor covers of the rest.”

The sick monk should approach a monk, arrange his upper robe over one shoulder, and squat on his heels. He should then raise his joined palms and say, ‘I pass on my invitation; please convey my invitation; please announce my invitation; please invite correction on my behalf.’ If he makes this understood by body, by speech, or by body and speech, then the invitation has been passed on. If he doesn’t make this understood by body, by speech, or by body and speech, then the invitation hasn’t been passed on. If he’s able to do this, it’s good. If he’s not, then the sick monk should be brought into the midst of the Sangha together with his bed or bench. They can then do the invitation ceremony. But if the one who is nursing him says, ‘If we move him, his illness will get worse, or he’ll die,’ then the sick monk shouldn’t be moved. The Sangha should go to where the sick monk is and do the invitation ceremony there. You shouldn’t do the invitation ceremony with an incomplete sangha. If you do, you commit an offense of wrong conduct.

Theravāda Collection on Monastic Law The Small Division The chapter on minor topics At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary. At that time the monks from the group of six rubbed their bodies—thighs, arms, chest, and back—against trees while bathing. People complained and criticized them, “How can the Sakyan monastics do this? They’re just like boxers and city slickers who beautify their bodies!” The monks heard the complaints of those people and they told the Buddha. Soon afterwards the Buddha had the Sangha gathered and questioned the monks: