AIブッダ 禅 経典データベース

19. What is not to be given away At one time in a village monastery not far from Sāvatthī the resident monks were fed up with assigning dwellings to monks who were coming and going. They considered this and thought, “Well, let’s give all the dwellings belonging to the Sangha to one of us. We’ll then use what belongs to him.” And they did just that. When newly-arrived monks said to them, “Please assign us a dwelling,” they replied, “There aren’t any dwellings belonging to the Sangha. We’ve given them to one monk.”

This is the proper conduct in regard to dining halls. Shabbily dressed, improper in appearance, And non-attentive, hasty; Far, too near, long, soon, Just so the alms collector. He should go covered, Well-restrained, lowered eyes; Lifted, laugh loudly, without noise, And three on swaying. Hands on hips, covering the head, squatting on the heels,

“Please, venerables, I ask the Sangha to listen. The Sangha has decided on the seventh practice. This practice is contrary to the Teaching, contrary to the Monastic Law, and a departure from the Teacher’s instruction. I make a note of this seventh decision.” “Is palm-juice drinking allowable?”—“What’s palm juice?”—“Is it allowable to drink that which has started to ferment, but which hasn’t yet become a proper alcoholic drink?”—“No.”—“Where was it prohibited?”—“At Kosambī, in the analysis of the Monastic Code.”—“What was committed?”—“An offense entailing confession for drinking alcohol.” “Please, venerables, I ask the Sangha to listen. The Sangha has decided on the eighth practice. This practice is contrary to the Teaching, contrary to the Monastic Law, and a departure from the Teacher’s instruction. I make a note of this eighth decision.” “Are sitting mats without borders allowable?”—“No.”—“Where was it prohibited?”—“At Sāvatthī, in the analysis of the Monastic Code.”—“What was committed?”—“An offense entailing confession in relation to the rule concerning cutting.”

I have allowed such procedures. Therefore, monks, you should train like this: ‘We will do invitation procedures that are legitimate and have a complete assembly.’” 3. The allowance to pass on the invitation The Buddha addressed the monks: “Gather, monks, for the Sangha to do the invitation ceremony.” A monk said to the Buddha, “Sir, there’s a sick monk. He hasn’t come.” “A sick monk should pass on his invitation. And he should do it like this.

that we have ejected, without reason, a pure monk who hadn’t committed any offense. Well then, let’s go to Campā and confess our mistake to the Buddha.” They then put their dwellings in order, took their bowls and robes, and set out for Campā. When they eventually arrived, they went to the Buddha, bowed, and sat down. Since it is the custom for Buddhas to greet newly-arrived monks, the Buddha said to them, “I hope you’re keeping well, monks, I hope you’re getting by? I hope you’re not tired from traveling? And where have you come from?” “We’re keeping well, sir, we’re getting by.

When a procedure of demotion has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after having accused the person of their offense, it’s done after having reminded the person of their offense, it’s done after having charged the person with their offense. “When a procedure of demotion has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done in the presence of the accused, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of demotion has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done with the questioning of the accused, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of demotion has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done with the admission of the accused, it’s done legitimately, it’s done by a unanimous assembly. “When a procedure of demotion has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense, it’s done legitimately, it’s done by a unanimous assembly.

While on probation, he committed one offense of intentional emission of semen, concealed for five days. He’s now asking the Sangha to send him back to the beginning for that offense. The Sangha sends him back to the beginning. Any monk who approves of sending him back to the beginning 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. … The Sangha has sent the monk Udāyī back to the beginning for one offense of intentional emission of semen, concealed for five days and committed while on probation. The Sangha approves and is therefore silent. I’ll remember it thus.’” Simultaneous probations

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 the one who confesses and the one he confesses to are present. This is the meaning of covering over as if with grass: the doing of, the performing of, the participation in, the consent to, the agreement to, the non-objection to that legal procedure of covering over as if with grass. When a legal issue has been resolved like this, if a receiver of the confession reopens it, he incurs an offense entailing confession for the reopening. If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession. There’s one way of settling a legal issue arising from business: by resolution face-to-face.”

And attentive, hastily; Far, too near, long, soon, Seat, serving spoon. Or a vessel, and make wait, Having lifted up, having stretched out; He should receive, he should not look, And just so for curry. The monk should cover with the upper robe, He should go covered; And well-restrained, lowered eyes,

This is the motion. Please, venerables, I ask the Sangha to listen. So-and-so is seeking the full ordination with venerable so-and-so. He is free from obstacles and his bowl and robes are complete. So-and-so is asking the Sangha for the full ordination with so-and-so as his preceptor. The Sangha gives the full ordination to so-and-so with so-and-so as his preceptor. Any monk who approves of giving the full ordination to so-and-so with so-and-so as his preceptor should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. Please, venerables, I ask the Sangha to listen. So-and-so is seeking the full ordination with venerable so-and-so. He is free from obstacles and his bowl and robes are complete.

We’re not tired from traveling. There’s a village in the country of Kāsi called Vāsabha. That’s where we’ve come from.” “Are you the ones who ejected the resident monk?” “Yes, sir.” “For what reason?” “Without any reason.” The Buddha rebuked them, “Foolish men, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How could you, without reason, eject a pure monk who hadn’t committed any offense?

When a procedure of demotion has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense that’s clearable by confession, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of demotion has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who hasn’t confessed their offense, it’s done legitimately, it’s done by a unanimous assembly. “When a procedure of demotion has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after accusing the person of their offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of demotion has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after reminding the person of their offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of demotion has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after charging the person with their offense, it’s done legitimately, it’s done by a unanimous assembly.”

“And he should be given probation simultaneous with probation for the previous offense 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, ‘I had committed one offense of intentional emission of semen, concealed for a half-month. I asked the Sangha to give me probation for a half-month for that offense, While on probation, I committed one offense of intentional emission of semen, concealed for five days. I asked the Sangha to send me back to the beginning for that offense, I now ask the Sangha for probation for that offense, simultaneous with the probation for the previous offense.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha:

The fourth chapter on the settling of legal issues is finished.

the Buddha gave a teaching and addressed the monks: “There are five things not to be given away, either by a sangha, a group, or an individual. Even if given away, they’re not actually given away. If you give any of them away, you commit a serious offense. A monastery or the site of a monastery A dwelling or the site of a dwelling A bed, bench, mattress, or pillow A metal pot, a metal jar, a metal bucket, a metal bowl, an adz, a hatchet, an ax, a spade, or a chisel A creeper, bamboo, reed, grass, clay, wooden goods, or ceramic goods.” 20. What is not to be distributed

The Sangha has decided on the ten practices. These ten practices are contrary to the Teaching, contrary to the Monastic Law, and a departure from the Teacher’s instruction.” “The legal issue has been resolved and properly disposed of. Nevertheless, for the purpose of convincing the other monks, you should ask me about these ten practices also in the midst of the Sangha.” Revata then asked Sabbakāmī about the ten practices in the midst of the Sangha. And Sabbakāmī was able to reply to each and every question. At this communal recitation of the Monastic Law there were seven hundred monks, neither more nor less. This is why this communal recitation is called “The group of seven hundred”. The twelfth chapter on the group of seven hundred is finished. In this chapter there are twenty-five topics. This is the summary: “The ten practices, having filled,

So-and-so is asking the Sangha for the full ordination with so-and-so as his preceptor. The Sangha gives the full ordination to so-and-so with so-and-so as his preceptor. Any monk who approves of giving the full ordination to so-and-so with so-and-so as his preceptor should remain silent. Any monk who doesn’t approve should speak up. For the third time, I speak on this matter. Please, venerables, I ask the Sangha to listen. So-and-so is seeking the full ordination with venerable so-and-so. He is free from obstacles and his bowl and robes are complete. So-and-so is asking the Sangha for the full ordination with so-and-so as his preceptor. The Sangha gives the full ordination to so-and-so with so-and-so as his preceptor. Any monk who approves of giving the full ordination to so-and-so with so-and-so as his preceptor should remain silent.

This will affect people’s confidence …” After rebuking them … he gave a teaching and addressed the monks: “You shouldn’t, without reason, eject a pure monk who hasn’t committed any offense. If you do, you commit an offense of wrong conduct.” Those monks then got up from their seats, arranged their upper robes over one shoulder, bowed down with their heads at the Buddha’s feet, and said, “Sir, we have made a mistake. We’ve been foolish, confused, and unskillful in ejecting, without reason, a pure monk who hadn’t committed any offense. Please accept our confession so that we may restrain ourselves 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 for the future.”

‘Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for a half-month. He asked the Sangha to give him probation for a half-month for that offense, While on probation, he committed one offense of intentional emission of semen, concealed for five days. He asked the Sangha to send him back to the beginning for that offense, He’s now asking the Sangha for probation for that offense, simultaneous with the probation for the previous offense. If the Sangha is ready, it should give him that simultaneous probation. This is the motion. … ‘Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for a half-month.

This is the conduct for the alms collector. Drinking water, washing water, fire, fire-making implements, Constellations, regions, and criminals; “None of it is,” having beaten up, Bowl, on the shoulder, so robe. Now, hanging on the shoulder, Covering navel and knees, evenly all around; As the conduct for the alms collector, So the method for those staying in the wilderness. Bowl, on the shoulder, robe, on the head,