AIブッダ 禅 経典データベース

But if he determines it as a robe inherited from the intended recipient, it’s properly determined.” 31. Eight key phrases on robe-cloth “Monks, there are these eight key phrases for the giving of robe-cloth: someone gives within a monastery zone; someone gives to a recipient who has made an agreement; someone gives where alms are prepared; someone gives to the Sangha; someone gives to both Sanghas; someone gives to a sangha that has completed the rainy-season residence; someone gives according to a specification; someone gives to an individual. Someone gives within a monastery zone: it should be distributed by the monks within that zone. Someone gives to a recipient who has made an agreement: when a number of monasteries have the same material support, then when it’s given in one monastery, it’s given to all. Someone gives where alms are prepared: someone gives where the Sangha is regularly working.

those who disparage the Buddha; those who disparage the Teaching; those who disparage the Sangha.” The group of six on wishing is finished. The eighteen kinds of conduct “A monk who’s had a legal procedure of condemnation done against himself should conduct himself properly. This is the proper conduct: He shouldn’t give the full ordination. He shouldn’t give formal support. He shouldn’t have a novice monk attend on him. He shouldn’t accept being appointed as an instructor of the nuns. Even if appointed, he shouldn’t instruct the nuns.

The second rains residence doesn’t count for that monk. And there’s an offense of wrong conduct for agreeing. … After staying there for two or three days, he leaves on seven-day business. And he returns within seven days. The second rains residence does count for that monk. And there’s no offense for agreeing. It may happen that a monk agrees to spend the second rains residence in a particular monastery. When he’s arrived at that monastery, he does the observance-day ceremony. On the following day, he enters and prepares the dwelling, sets out water for drinking and water for washing, and sweeps the yard. Seven days before Komudī, the fourth full-moon day of the rainy season, he leaves because of business. Whether he returns to that monastery or not, the second rains residence does count for that monk. And there’s no offense for agreeing.” The third chapter on entering the rainy-season residence is finished. This is the summary:

When the lay followers of Pāṭaligāma heard that he had arrived, they went to see him, bowed, and sat down on one side. The Buddha instructed, inspired, and gladdened them with a teaching. They then said to the Buddha, “Sir, please visit our guesthouse together with the Sangha of monks.” The Buddha consented by remaining silent. Knowing that he had consented, they got up from their seats, bowed down, and circumambulated him with their right sides toward him. They then went to the guesthouse, spread mats on the floor, prepared seats, put out a large waterpot, and hung up an oil lamp, after which they returned to the Buddha, bowed, that everything was prepared, adding, “Sir, please come when you’re ready.”

He shouldn’t commit the same offense as the offense for which the Sangha did the procedure of condemnation against him. He shouldn’t commit an offense similar to the offense for which the Sangha did the procedure of condemnation against him. He shouldn’t commit an offense worse than the offense for which the Sangha did the procedure of condemnation against him. He shouldn’t criticize the procedure. He shouldn’t criticize those who did the procedure. He shouldn’t cancel the observance-day ceremony of a regular monk. He shouldn’t cancel the invitation ceremony of a regular monk. He shouldn’t direct a regular monk. He shouldn’t give instructions to a regular monk. He shouldn’t get permission from a regular monk to correct him.

‘Venerables, I had committed one offense of intentional emission of semen, concealed for five days. … While undertaking the trial period, I committed one unconcealed offense of intentional emission of semen. I ask the Sangha to send me back to the beginning for that offense.’ 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 monk Udāyī … is asking the Sangha to send him back to the beginning for that offense, committed while undertaking the trial period. If the Sangha is ready, it should send him back to the beginning.

‘Venerable, do you remember committing such-and-such a heavy offense entailing expulsion or bordering on expulsion?’ ‘I don’t.’ As he tries to free himself, the accusing monk presses him further: ‘Come on, venerable, try again to remember whether you’ve committed such-and-such a heavy offense.’ ‘I don’t remember committing such an offense, but I do remember committing such-and-such a minor offense.’ As he tries to free himself, the accusing monk presses him further: ‘Come on, venerable, try harder to remember whether you’ve committed such-and-such a heavy offense.’ ‘I’ve admitted that I’ve committed this minor offense without being asked. So when asked about a heavy offense, why wouldn’t I admit it?’

The monks from the group of six took possession of the best beds, saying, “We’re sick and no-one can make us get up.” “You should give suitable beds to those who are sick.” The monks from the group of six used a pretext to reserve resting places. “You shouldn’t use a pretext to reserve a resting place. If you do, you commit an offense of wrong conduct.” At that time the monks from the group of seventeen were repairing a large dwelling nearby, intending to stay there for the rainy season. The monks from the group of six saw this “These monks from the group of seventeen are repairing a dwelling.

This is the motion. … The Sangha has sent the monk Udāyī back to the beginning for one unconcealed offense of intentional emission of semen, committed while undertaking the trial period. The Sangha approves and is therefore silent. I’ll remember it thus.’ And he should be given the trial period of six days like this. The monk Udāyī 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, ‘Venerables, I had committed one offense of intentional emission of semen, concealed for five days. … While undertaking the trial period, I committed one unconcealed offense of intentional emission of semen. I asked the Sangha to send me back to the beginning for that offense, I now ask the Sangha for the trial period of six days for that offense.’ And he should ask a second

The accusing monk says, ‘But you didn’t admit that you had committed this minor offense without being asked. So when asked about a heavy offense, why would you admit it? Come on, venerable, try harder to remember whether you’ve committed such-and-such a heavy offense.’ ‘I remember committing such-and-such a heavy offense entailing expulsion or bordering on expulsion. When I said that I didn’t remember, I spoke playfully, I spoke too fast.’ They should do a legal procedure of further penalty against that monk. And it should be done like this. A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen.

The Sangha then gathered to make a decision on that legal issue. Revata informed the Sangha: “Please, I ask the Sangha to listen. If we were to resolve this legal issue here, it might be that the monks who started the ten practices would reopen it. If the Sangha is ready, the Sangha should resolve this legal issue in the place where it arose.” The senior monks then went to Vesālī to make a decision on that legal issue. At that time there was a monk called Sabbakāmī who had been ordained for one hundred and twenty years and was the most senior monk in the world. He had been a student of Venerable Ānanda and was now staying at Vesālī. Revata said to Sambhūta Sāṇavāsī, “I’ll be staying in Sabbakāmī’s dwelling.

The king’s hemorrhoids, Applied ointment; Attended on me and the harem, And the Buddha and the Sangha. And the merchant of Rājagaha, Treated the twisted gut; The great illness of Pajjota, He cured with a drink of ghee. And service, valuable cloth, Full of, he oiled;

When a monk has five qualities, a legal procedure of condemnation against him shouldn’t be lifted: he gives the full ordination; he gives formal support; he has a novice monk attend on him; he accepts being appointed as an instructor of the nuns; he instructs the nuns, whether appointed or not. When a monk has another five qualities, a procedure of condemnation against him shouldn’t be lifted: he commits the same offense for which the Sangha did the procedure of condemnation against him; he commits an offense similar to the one for which the Sangha did the procedure of condemnation against him; he commits an offense worse than the one for which the Sangha did the procedure of condemnation against him; he criticizes the procedure; he criticizes those who did the procedure. When a monk has eight qualities, a procedure of condemnation against him shouldn’t be lifted: he cancels the observance-day ceremony of a regular monk; he cancels the invitation ceremony of a regular monk; he directs a regular monk; he gives instructions to a regular monk; he gets permission from a regular monk to correct him; he accuses a regular monk of an offense; he reminds a regular monk of an offense; he associates inappropriately with other monks.” The group of eighteen on not to be lifted is finished. The group of eighteen on to be lifted “When a monk has five qualities, a legal procedure of condemnation against him should be lifted:

and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk Udāyī … is asking the Sangha for the trial period of six days for that offense, committed while undertaking the trial period. If the Sangha is ready, it should give him that trial period. This is the motion. … The Sangha has given the monk Udāyī the trial period of six days for one unconcealed offense of intentional emission of semen, committed while undertaking the trial period. The Sangha approves and is therefore silent. I’ll remember it thus.’” Sending back to the beginning of those deserving rehabilitation

The monk so-and-so, while being examined in the midst of the Sangha about a heavy offense, asserts things after denying them, denies things after asserting them, evades the issue, and lies. If the Sangha is ready, it should do a legal procedure of further penalty against monk so-and-so. This is the motion. Please, venerables, I ask the Sangha to listen. The monk so-and-so, while being examined in the midst of the Sangha about a heavy offense, asserts things after denying them, denies things after asserting them, evades the issue, and lies. The Sangha does a legal procedure of further penalty against monk so-and-so. Any monk who approves of doing a legal procedure of further penalty against monk so-and-so 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. …

and shouldn’t go away while it’s still dripping. If his pupil is sick, he should nurse him for as long as he lives or wait until he has recovered. This is the proper conduct of a teacher toward his pupil.” The eighth chapter on proper conduct is finished. In this chapter there are nineteen topics and fourteen kinds of proper conduct. This is the summary: “With sandals, and sunshades, Covered, head, drinking water; Would not bow down, they did not ask, Snake, the good monks complained. Removed, sunshade, and on the shoulder,

Soon after the lay followers of Pāṭaligāma had left, the Buddha entered an empty cubicle. 15. Sunidha and Vassakāra At that time Sunidha and Vassakāra, the government officials of Magadha, were building a fortress at Pāṭaligāma to defend against the Vajjians. The Buddha got up early in the morning and, with his superhuman and purified clairvoyance, he saw a number of gods taking possession of sites around Pāṭaligāma. And wherever powerful gods took possession of a site was where powerful kings and government officials tended to build their houses. Wherever gods of middle standing took possession of a site was where the kings and government officials of middle standing tended to build their houses. Wherever the lower ranked gods took possession of a site was where the lower ranked kings and government officials tended to build their houses. The Buddha said to Venerable Ānanda, “Who’s building a fortress in Pāṭaligāma?” “Sunidha and Vassakāra, sir.”

he doesn’t give the full ordination; he doesn’t give formal support; he doesn’t have a novice monk attend on him; he doesn’t accept being appointed as an instructor of the nuns; he doesn’t instruct the nuns, whether appointed or not. When a monk has another five qualities, a procedure of condemnation against him should be lifted: he doesn’t commit the same offense for which the Sangha did the procedure of condemnation against him; he doesn’t commit an offense similar to the one for which the Sangha did the procedure of condemnation against him; he doesn’t commit an offense worse than the one for which the Sangha did the procedure of condemnation against him; he doesn’t criticize the procedure; he doesn’t criticize those who did the procedure. When a monk has eight qualities, a procedure of condemnation against him should be lifted: he doesn’t cancel the observance-day ceremony of a regular monk; he doesn’t cancel the invitation ceremony of a regular monk; he doesn’t direct a regular monk; he doesn’t give instructions to a regular monk; he doesn’t get permission from a regular monk to correct him; he doesn’t accuse a regular monk of an offense; he doesn’t remind a regular monk of an offense; he doesn’t associate inappropriately with other monks.” The group of eighteen on to be lifted is finished. “And this is how it should be lifted. After approaching the Sangha, the monks Paṇḍuka and Lohitaka should arrange their upper robes over one shoulder, pay respect at the feet of the senior monks, squat on their heels, raise their joined palms, and say, ‘Venerables, the Sangha has done a legal procedure of condemnation against us. We’re now conducting ourselves properly and suitably, and deserve to be released. We ask for that legal procedure to be lifted.’

The Sangha has done a legal procedure of further penalty against monk so-and-so. The Sangha approves and is therefore silent. I’ll remember it thus.’ This is called the resolution of a legal issue. It’s been resolved face-to-face and by further penalty. Face-to-face with what? Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned. This is the meaning of face-to-face with the Sangha: the monks who should be present have arrived, consent has been brought for those who are eligible to give their consent, and no-one present objects to the decision. This is the meaning of face-to-face with the Teaching and the Monastic Law: the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved. This is the meaning of face-to-face with the persons concerned: both those who are accusing and those who have been accused are present. This is the meaning of ‘by further penalty’: the doing of, the performing of, the participation in, the consent to, the agreement to, the non-objection to that legal procedure of further penalty. When a legal issue has been resolved like this, if any of the participants reopen it, they incur an offense entailing confession for the reopening. If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession.”

Without hurry, gather; Put down bowl and robe, And suitable, asked. Should pour, with washed, With dry, with wet, sandals; Senior, junior, should ask, And occupied, where to go for alms. Training, excrement, drinking water, washing water, Walking stick, then agreement; The right time, moment, dirty,