AIブッダ 禅 経典データベース

“How can the Sakyan monastics repeatedly ask families to get invited to meals? Who doesn’t like nice food? Who doesn’t prefer tasty food?” The monks heard the complaints of those people, and the monks of few desires complained and criticized those monks, “How can Devadatta and his followers repeatedly ask families to get invited to meals?” They told the Buddha. Soon afterwards he had the Sangha gathered and questioned Devadatta: “Is it true, Devadatta, that you do this?” “It’s true, sir.” … After rebuking him … the Buddha gave a teaching and addressed the monks:

“Well then, for monks eating among families, I’ll lay down a rule against eating in groups of more than three, for these three reasons: for the restraint of bad people; for the ease of good monks, stopping those with bad desires from creating a faction and then a schism in the Sangha; and out of compassion for families. Anyone eating in a group is to be dealt with according to the rule.” Soon afterwards Devadatta went to Kokālika, Kaṭamodakatissaka, Khaṇḍadeviyāputta, and Samuddadatta. He said to them, “Let’s cause a schism in the Sangha of the ascetic Gotama. Let’s break its authority.” Kokālika said to Devadatta, “The ascetic Gotama is powerful and mighty. How can we achieve this?”

“If you’re staying in the wilderness, you should agree to give the half-monthly instruction. You should make an appointment, saying, ‘I’ll return here.’” At that time there were monks who agreed to give the half-monthly instruction without informing. They told the Buddha. “When you have agreed to give the half-monthly instruction, you should inform. If you don’t, you commit an offense of wrong conduct.” At that time there were monks who had agreed to give the half-monthly instruction, but did not return to give it. They told the Buddha. “You should return to give the half-monthly instruction. If you don’t, you commit an offense of wrong conduct.”

But the wise people who had faith and confidence complained and criticized Devadatta, “How can Devadatta pursue schism in the Sangha of the Buddha? How can he break its authority?” The monks heard the criticism of those people, and the monks of few desires complained and criticized him in the same way. They then told the Buddha. Soon afterwards he had the Sangha gathered and questioned Devadatta: “Is it true, Devadatta, that you are doing this?” “It’s true, sir.” “Let it be, Devadatta, don’t cause a schism in the Sangha. Schism in the Sangha is a serious matter.

and they released the monk. He then returned to the monastery and told the monks what had happened. “So you grow your nails long?” The monks of few desires complained and criticized him, “How can a monk grow his nails long?” They told the Buddha. “You shouldn’t grow your nails long. If you do, you commit an offense of wrong conduct.” Soon afterwards the monks were cutting their nails with their nails and teeth, or by grinding them on walls. Their fingers hurt.

If you give me some, I’ll eat it. If not, I’ll disrobe.” “But did you go forth for the sake of your stomach?” The monks of few desires complained and criticized him, “How could a monk go forth on this well-proclaimed spiritual path for the sake of his stomach?” They told the Buddha. … “Is it true, monk, that you did this?” “It’s true, sir.” The Buddha rebuked him … “Foolish man, how could you go forth on this well-proclaimed spiritual path for the sake of your stomach? This will affect people’s confidence …”

But Kokālika said, “Don’t trust Sāriputta and Moggallāna. They have bad desires. They’re in the grip of bad desires.” “Don’t worry. Anyone who comes to approve of my teaching is welcome.” Devadatta invited Venerable Sāriputta to sit on a seat half the height of his own. Saying, “There’s no need,” Sāriputta took another seat and sat down to one side, as did Mahāmoggallāna. After spending most of the night instructing, inspiring, and gladdening the monks with a teaching, Devadatta invited Sāriputta, saying

Whoever approves of the teaching of the Buddha should come along.” Sāriputta and Moggallāna then went to the Bamboo Grove accompanied by those five hundred monks. In the meantime Kokālika woke up Devadatta, saying, “Get up, Devadatta, your monks are being led away by Sāriputta and Moggallāna. Didn’t I tell you not to trust Sāriputta and Moggallāna? Didn’t I say that they have bad desires, that they are in the grip of bad desires?” And Devadatta vomited hot blood right there. Sāriputta and Moggallāna then went to the Buddha, bowed, sat down, “Sir, may we reordain the monks who supported the schism?”

“See sir, there’s a fetus in my bowl. Please don’t tell anyone.” But he complained and criticized her, “How could a nun take a fetus away in her bowl?” He told the monks. The monks of few desires complained and criticized her, “How could a nun take a fetus away in her bowl?” They told the Buddha. “A nun shouldn’t take a fetus away in her bowl. If she does, she commits an offense of wrong conduct.

Then, as a strong man might bend or stretch his arm, the Buddha disappeared from the presence of Soṇa in Cool Grove and appeared on the Vulture Peak. Soon Soṇa applied a balanced energy and brought about an evenness in his spiritual faculties, which is where he took up his meditation object. He then stayed by himself, secluded, heedful, energetic, and diligent. In no long time in this very life, he realized with his own insight the supreme goal of the spiritual life for which gentlemen rightly go forth into homelessness. He understood that birth had come to an end, that the spiritual life had been fulfilled, that the job had been done, that there was no further state of existence. And Venerable Soṇa became one of the perfected ones. He then thought, “Why don’t I declare perfect insight to the Buddha?” He then went to the Buddha, bowed, sat down, “Sir, a monk who is a perfected one—who has ended the corruptions, fulfilled the spiritual life, done the job, put down the burden, realized the true goal, cut the bond to existence, gained release by right insight—he is committed to six things: to renunciation, seclusion, harmlessness, the end of grasping, the end of craving, and non-confusion.

The nuns stared at it. People jeered at them, and the nuns felt humiliated. When they had returned to the nuns’ dwelling place, they told the nuns what had happened. The nuns of few desires complained and criticized them, “How could those nuns stare at a penis?” They told the monks, who in turn told the Buddha. He said, “A nun shouldn’t stare at a penis. If she does, she commits an offense of wrong conduct.”

A venerable here might think, ‘No doubt this venerable is committed to renunciation simply because of faith.’ But this would be the wrong way to look at it. The monk who has ended the corruptions, who has fulfilled the spiritual life and done the job, doesn’t see anything to be done in himself, nor anything that needs improving. He is committed to renunciation because of the ending of sensual desire, because he is without sensual desire. He is committed to renunciation because of the ending of ill will, because he is without ill will. He is committed to renunciation because of the ending of confusion, because he is without confusion. A venerable here might think, ‘No doubt this venerable is committed to seclusion because he desires material support, honor, and praise.’ But this would be the wrong way to look at it. The monk who has ended the corruptions, who has fulfilled the spiritual life and done the job, doesn’t see anything to be done in himself, nor anything that needs improving. He is committed to seclusion because of the ending of sensual desire, because he is without sensual desire. He is committed to seclusion because of the ending of ill will, because he is without ill will. He is committed to seclusion because of the ending of confusion, because he is without confusion. A venerable here might think, ‘No doubt this venerable is committed to non-harming because he falls back on adhering to virtue and vows as the essence.’ But this would be the wrong way to look at it.

once they had ten years of seniority, ignorant and incompetent monks gave the full ordination. As a result there were ignorant preceptors with knowledgeable students, incompetent preceptors with competent students, uneducated preceptors with learned students, and foolish preceptors with wise students. A monk who had been a monastic in another religion even refuted his preceptor, despite being legitimately corrected by him. He then returned to that religious community. The monks of few desires complained and criticized them, “How can ignorant and incompetent monks give the full ordination just because they have ten years of seniority? There are ignorant preceptors with knowledgeable students, incompetent preceptors with competent students, uneducated preceptors with learned students, and foolish preceptors with wise students.”

The monk who has ended the corruptions, who has fulfilled the spiritual life and done the job, doesn’t see anything to be done in himself, nor anything that needs improving. He is committed to harmlessness because of the ending of sensual desire, because he is without sensual desire. He is committed to harmlessness because of the ending of ill will, because he is without ill will. He is committed to harmlessness because of the ending of confusion, because he is without confusion. He is committed to the end of grasping, to the end of craving, and to non-confusion because of the ending of sensual desire, because he is without sensual desire. He is committed to the end of grasping, to the end of craving, and to non-confusion because of the ending of ill will, because he is without ill will. He is committed to the end of grasping, to the end of craving, and to non-confusion because of the ending of confusion, because he is without confusion. Sir, for a monk who is fully freed in this way, even if he sees compelling sights, his mind is not overpowered by them. It remains unaffected, steady, and unshakeable, and he observes its disappearance. Even if he hears compelling sounds, smells compelling odors, tastes compelling flavors, touches compelling objects,

or experiences compelling mental phenomena, his mind is not overpowered by them. It remains unaffected, steady, and unshakeable, and he observes its disappearance. It’s just like a granite mountain, a single, solid mass without cracks. It doesn’t shake or tremble when a powerful rainstorm arrives from any direction. The mind of the monk who is fully freed in this way is just like that. For one committed to renunciation And to seclusion of the mind, For one committed to harmlessness And to the end of grasping, For one committed to the end of craving And to clarity of mind,

whatever popularity he’s affected by, whatever unpopularity he’s affected by, whatever honor he’s affected by, whatever lack of honor he’s affected by, whatever bad desires he’s affected by, and whatever bad friendship he’s affected by. For what reason should a monk overcome these things? If he doesn’t overcome whatever material support he’s affected by, he will experience distressful and feverish corruptions. But if he overcomes whatever material support he’s affected by, he won’t have those distressful and feverish corruptions. If he doesn’t overcome whatever lack of material support he’s affected by, whatever popularity he’s affected by,

Theravāda Collection on Monastic Law The Great Division The chapter on robes 1. The account of Jīvaka At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary. At that time Vesālī was prosperous and crowded with people, and there was plenty of food. There were seven thousand seven hundred and seven stilt houses, and the same number of halls with peaked roofs, and lotus ponds. And there was the courtesan Ambapālī who was attractive and gracious and had the most beautiful complexion. She was skilled in dancing, singing, and instrumental music. She was highly desired, charging fifty coins for a night.

whatever unpopularity he’s affected by, whatever honor he’s affected by, whatever lack of honor he’s affected by, whatever bad desires he’s affected by, or whatever bad friendship he’s affected by, he will experience distressful and feverish corruptions. But if he overcomes whatever bad friendship he’s affected by, he won’t have those distressful and feverish corruptions. And so, you should overcome whatever material support you’re affected by, whatever lack of material support you’re affected by, whatever popularity you’re affected by, whatever unpopularity you’re affected by, whatever honor you’re affected by, whatever lack of honor you’re affected by,

prohibiting him from living with the Sangha. He then disrobed. The monks of few desires complained and criticized him, “How could the monk Ariṭṭha disrobe after the Sangha had done a legal procedure of ejecting him for not giving up a bad view?” The monks told the Buddha. Soon afterwards the Buddha had the Sangha gathered and questioned the monks: “Is it true, monks, that the monk Ariṭṭha disrobed after the Sangha had done a procedure of ejecting him for not giving up a bad view?” “It’s true, sir.” The Buddha rebuked him … “It’s not suitable …

whatever bad desires you’re affected by, and whatever bad friendship you’re affected by. This is how you should train yourselves. And, monks, it’s because he’s overcome and consumed by three bad qualities that Devadatta is irredeemably destined to an eon in hell. Bad desires; bad friendship; and after trifling successes, he has stopped short of the goal.” “No-one with bad desires Is ever reborn in this world. In this way you may know The destination of those with bad desires. Designated as “wise”,