AIブッダ 禅 経典データベース

Venerable Ānanda told the Buddha, who said, “Allow it to be prepared, Ānanda.” Ānanda passed the message on to Roja. The following morning Roja prepared many potherbs and much fresh food made with flour and brought it to the Buddha, saying, “Sir, please accept the potherbs and the fresh food made with flour.” “Well then, Roja, give it to the monks.” but being afraid of wrongdoing, they did not accept. The Buddha said, “Accept, monks, and eat.” Roja then personally served many potherbs and much fresh food made with flour to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, Roja sat down to one side. The Buddha instructed, inspired, and gladdened him with a teaching, after which he got up from his seat and left.

While he’s on probation, another monk arrives. He’s learned, a master of the tradition; he’s an expert on the Teaching, the Monastic Law, and the Key Terms; he’s knowledgeable and competent, has a sense of conscience, and is afraid of wrongdoing and fond of the training. ‘What has this monk committed? Why is he on probation?’ They tell him everything, ‘The giving of probation for the offense he’s aware of having concealed is legitimate, legal, and has effect. The giving of probation for the offense he’s not aware of having concealed is illegitimate, illegal, and has no effect. For one offense he only deserves the trial period.’ It may be that a monk has committed two offenses entailing suspension, both concealed for two months.

He remembers concealing one, but not the other. He asks the Sangha for probation for two months for both offenses, While he’s on probation, another monk arrives. He’s learned, a master of the tradition; he’s an expert on the Teaching, the Monastic Law, and the Key Terms; he’s knowledgeable and competent, has a sense of conscience, and is afraid of wrongdoing and fond of the training. ‘What has this monk committed? Why is he on probation?’ They tell him everything, ‘The giving of probation for the offense he remembers concealing is legitimate, legal, and has effect. The giving of probation for the offense he doesn’t remember concealing is illegitimate, illegal, and has no effect.

For one offense he only deserves the trial period.’ It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He’s sure of having concealed one, but unsure of the other. He asks the Sangha for probation for two months for both offenses, While he’s on probation, another monk arrives. He’s learned, a master of the tradition; he’s an expert on the Teaching, the Monastic Law, and the Key Terms; he’s knowledgeable and competent, has a sense of conscience, and is afraid of wrongdoing and fond of the training. ‘What has this monk committed? Why is he on probation?’ They tell him everything, ‘The giving of probation for the offense he’s sure of having concealed is legitimate, legal, and has effect.

Soon afterwards those dreadlocked ascetics wanted to tend the sacred fire, but were unable to split the logs. “This must be because of the supernormal powers of the Great Ascetic.” The Buddha said to Uruvelā Kassapa, “May the logs be split, Kassapa.” “Yes, may they,” he replied. And five hundred logs were split all at once. Uruvelā Kassapa thought, “The Great Ascetic is powerful and mighty, in that he can split logs just like that. But he’s not a perfected one like me.” Those ascetics still wanted to tend the sacred fire, but were unable to light it. “This must be because of the supernormal powers of the Great Ascetic.”

26. Discussion of the four great standards At that time the monks were anxious about all sorts of matters, thinking, “What has the Buddha allowed and what hasn’t he allowed?” They told the Buddha. “If I haven’t specifically prohibited something, then it’s unallowable to you if it’s similar to what’s unallowable and opposed to what’s allowable. If I haven’t specifically prohibited something, then it’s allowable to you if it’s similar to what’s allowable and opposed to what’s unallowable. If I haven’t specifically allowed something, then it’s unallowable to you if it’s similar to what’s unallowable and opposed to what’s allowable. If I haven’t specifically allowed something, then it’s allowable to you if it’s similar to what’s allowable and opposed to what’s unallowable.” Then the monks thought, “Are post-midday tonics mixed with ordinary food allowable or unallowable?

Nadī Kassapa saw those things being carried away by the water, and he thought, “I hope my brother is okay.” He dispatched his ascetics, saying, “Go and check on my brother.” Together with the three hundred ascetics he then went to Uruvelā Kassapa and said, “Is this better, Kassapa?” “Yes, this is better.” Then, after letting their hair and dreadlocks, their carrying poles and bundles, and their fire-worship implements be carried away by the water, they went to the Buddha. They bowed down with their heads at his feet and said, “Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.” The Buddha said, “Come, monks.

He’s aware of having concealed for one month, but not for the other. He asks the Sangha for probation for two months for both offenses, While he’s on probation, another monk arrives. He’s learned, a master of the tradition; he’s an expert on the Teaching, the Monastic Law, and the Key Terms; he’s knowledgeable and competent, has a sense of conscience, and is afraid of wrongdoing and fond of the training. ‘What has this monk committed? Why is he on probation?’ They tell him everything, ‘The giving of probation for the month he’s aware of having concealed is legitimate, legal, and has effect. The giving of probation for the month he’s not aware of having concealed is illegitimate, illegal, and has no effect.

For one month he only deserves the trial period.’ It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He remembers concealing for one month, but not for the other. He asks the Sangha for probation for two months for both offenses, While he’s on probation, another monk arrives. He’s learned, a master of the tradition; he’s an expert on the Teaching, the Monastic Law, and the Key Terms; he’s knowledgeable and competent, has a sense of conscience, and is afraid of wrongdoing and fond of the training. ‘What has this monk committed? Why is he on probation?’ They tell him everything, ‘The giving of probation for the month he remembers concealing is legitimate, legal, and has effect.

When they’ve just finished, and only some members of the gathering have left … When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive … an equal number of resident monks arrive … a smaller number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. There’s an offense of wrong conduct for those who already have invited.” The group of fifteen on being unsure is finished. 12. The group of fifteen on being anxious “On the invitation day, five or more resident monks may have gathered together in a certain monastery. there are other resident monks who haven’t arrived.

The giving of probation for the month he doesn’t remember concealing is illegitimate, illegal, and has no effect. For one month he only deserves the trial period.’ It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He’s sure of having concealed for one month, but unsure of the other. He asks the Sangha for probation for two months for both offenses, While he’s on probation, another monk arrives. He’s learned, a master of the tradition; he’s an expert on the Teaching, the Monastic Law, and the Key Terms; he’s knowledgeable and competent, has a sense of conscience, and is afraid of wrongdoing and fond of the training. ‘What has this monk committed? Why is he on probation?’ They tell him everything,

They think, ‘It’s allowable for us to do the invitation ceremony; it’s not unallowable.’ Being anxious, they do the invitation ceremony. While they’re doing it, a greater number of resident monks arrive. In such a case, those monks should do the invitation ceremony once more. There’s an offense of wrong conduct for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. there are other resident monks who haven’t arrived. They think, ‘It’s allowable for us to do the invitation ceremony; it’s not unallowable.’ Being anxious, they do the invitation ceremony. While they’re doing it, an equal number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, but the others should invite. There’s an offense of wrong conduct for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. there are other resident monks who haven’t arrived. They think, ‘It’s allowable for us to do the invitation ceremony; it’s not unallowable.’ Being anxious, they do the invitation ceremony. While they’re doing it, a smaller number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, but the others should invite. There’s an offense of wrong conduct for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery.

there are other resident monks who haven’t arrived. They think, ‘It’s allowable for us to do the invitation ceremony; it’s not unallowable.’ Being anxious, they do the invitation ceremony. When they’ve just finished … When they’ve just finished, and none of the gathering has left … When they’ve just finished, and only some members of the gathering have left … When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive … an equal number of resident monks arrive … a smaller number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others.

And while this exposition was being spoken, the minds of those one thousand monks were freed from the corruptions through letting go. The discourse on burning is finished. The third section for recitation on the wonders at Uruvelā is finished. 13. The account of the meeting with Bimbisāra After staying at Gayāsīsa for as long as he liked, the Buddha set out wandering toward Rājagaha with that large sangha of one thousand monks, all of them previously dreadlocked ascetics. When he eventually arrived, he stayed in Cane Grove at the Suppatiṭṭha Shrine. King Seniya Bimbisāra of Magadha was told: “Sir, the ascetic Gotama, the Sakyan, who has gone forth from the Sakyan clan, has arrived at Rājagaha and is staying in the Cane Grove at the Suppatiṭṭha Shrine. That good Gotama has a fine reputation:

There’s an offense of wrong conduct for those who already have invited.” The group of fifteen on being anxious is finished. 13. The group of fifteen on aiming at schism “On the invitation day, five or more resident monks may have gathered together in a certain monastery. there are other resident monks who haven’t arrived. They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the invitation ceremony, aiming at schism. While they’re doing it, a greater number of resident monks arrive. In such a case, those monks should do the invitation ceremony once more. And there’s a serious offense for those who already have invited.

And she said to Anuruddha, “If King Bhaddiya goes forth, you may go forth too.” Anuruddha then went to King Bhaddiya and said, “My going forth depends on yours.” “Don’t worry about whether your going forth depends on mine or not. I’m with you. Just go forth when you like.” “Come, let’s go forth together.” “I’m not able to go forth. I’m not able to do what you do. There’s nothing I can do about it. You go forth.”

“My mother told me that I may go forth only if you go forth. And then you said, ‘Don’t worry about whether your going forth depends on mine or not. I’m with you. Just go forth when you like.’ So come, let’s go forth together.” At that time people spoke the truth, and so Bhaddiya said to Anuruddha, “Please wait seven years. Then we’ll go forth together.”

The Buddha consented by remaining silent. Knowing that the Buddha had consented, the king got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left. The following morning King Bimbisāra had various kinds of fine foods prepared. He then had the Buddha informed that the meal was ready. The Buddha robed up, took his bowl and robe, and together with a large sangha of a thousand monks, all previously dreadlocked ascetics, he entered Rājagaha. Just then Sakka, the ruler of the gods, had transformed himself into a young brahmin. He walked in front of the Sangha of monks headed by the Buddha, chanting these verses: “The Tamed One with the tamed ones, previously dreadlocked; The Liberated One with the liberated ones: Golden in color, The Buddha entered Rājagaha.

The Freed One with the freed ones, previously dreadlocked; The Liberated One with the liberated ones: Golden in color, The Buddha entered Rājagaha. The One Crossed Over with the ones crossed over, previously dreadlocked; The Liberated One with the liberated ones: Golden in color, The Buddha entered Rājagaha. The Peaceful One with the peaceful ones, previously dreadlocked; The Liberated One with the liberated ones: