AIブッダ 禅 経典データベース

Soon afterwards the Buddha gave a teaching and addressed the monks: “You shouldn’t give the going forth to anyone employed by a king. If you do, you commit an offense of wrong conduct.” 28. The criminal Aṅgulimāla At that time the criminal Aṅgulimāla had gone forth with the monks. When people saw him, they became alarmed and fearful. They turned away, took a different path, ran off, and closed their doors. People complained and criticized the monks, “How could the Sakyan monastics give the going forth to a notorious criminal?” The monks heard the complaints of those people. They then told the Buddha. …

After staying at Rājagaha for as long as he liked, the Buddha set out wandering toward Vesālī. On the road between Rājagaha and Vesālī the Buddha saw a number of monks walking along, loaded up with robes on their heads, shoulders, and hips. He thought, “These foolish men have turned to an abundance in robes too readily. Let me set a limit on robes for the monks.” Wandering on, the Buddha eventually arrived at Vesālī where he stayed at the Gotamaka Shrine. At that time it was midwinter, when the days are cold and snowy. The Buddha sat outside at night without being cold, wearing only one robe. Becoming cold at the end of the first part of the night, he put on a second robe. Becoming cold once again at the end of the middle part of the night, he put on a third robe. At the end of the last part of the night, when the sky was flaring up at dawn, he became cold once more. Putting on a fourth robe, he was fine. He thought, “Even those on this spiritual path who come from good families, who are sensitive to the cold and fear the cold, are able to get by with three robes.

‘I’ll look for food for the sick,’ ‘I’ll look for food for the nurses,’ ‘I’ll look for medicine,’ ‘I’ll enquire about his sickness,’ or ‘I’ll nurse him.’ But you should return within seven days. It may be that a monk who is discontent with the spiritual life sends a message to the monks: ‘Please come, venerables, I’m discontent with the spiritual life.’ Then, even if you’re not asked, let alone if you are, you should go for seven days, thinking, ‘I’ll allay his discontent,’ ‘I’ll find someone to allay his discontent’, or ‘I’ll give him a teaching.’ But you should return within seven days. It may be that an anxious monk sends a message to the monks: ‘Please come, venerables, I’m anxious.’ Then, even if you’re not asked, let alone if you are, you should go for seven days, thinking,

‘Please come, venerables, I’m sick.’ Then, even if you’re not asked, let alone if you are, you should go for seven days, thinking, ‘I’ll look for food for the sick,’ ‘I’ll look for food for the nurses,’ ‘I’ll look for medicine,’ ‘I’ll enquire about her sickness,’ or ‘I’ll nurse her.’ But you should return within seven days. It may be that a nun who is discontent with the spiritual life sends a message to the monks: ‘Please come, venerables, I’m discontent with the spiritual life.’ Then, even if you’re not asked, let alone if you are, you should go for seven days, thinking, ‘I’ll allay her discontent,’ ‘I’ll find someone to allay her discontent’, or ‘I’ll give her a teaching.’ But you should return within seven days. It may be that an anxious nun sends a message to the monks:

‘Please come, venerables, I’m anxious.’ Then, even if you’re not asked, let alone if you are, you should go for seven days, thinking, ‘I’ll dispel her anxiety,’ ‘I’ll find someone to dispel her anxiety,’ or ‘I’ll give her a teaching.’ But you should return within seven days. It may be that a nun who has wrong view sends a message to the monks: ‘Please come, venerables, I have wrong view.’ Then, even if you’re not asked, let alone if you are, you should go for seven days, thinking, ‘I’ll make her give up that wrong view,’ ‘I’ll get someone to make her give up that wrong view,’ or ‘I’ll give her a teaching.’ But you should return within seven days. It may be that a nun who has committed a heavy offense for which she deserves the trial period sends a message to the monks:

“Sugar mixed with food is unallowable, and so it’s unallowable to eat sugar at the wrong time,” and being afraid of wrongdoing, he and his followers did not take sugar. They told the Buddha. “Why are they adding flour and ash to the sugar?” “To harden it, sir.” “If they add flour or ash to sugar to harden it, it’s still considered sugar. I allow you to eat as much sugar as you like.” While still traveling, Revata noticed mung beans sprouting from feces. He thought, “Mung beans are unallowable. They sprout even after being digested,”

and being afraid of wrongdoing, he and his followers did not eat mung beans. They told the Buddha. “Although mung beans may sprout after being digested, I allow you to eat as much of it as you like.” On one occasion a certain monk who had a stomachache drank a salty purgative “I allow salty purgatives when you’re sick. If you’re not sick, I allow you to drink it mixed with water.” 5. Discussion of the prohibition against storing indoors, etc. Wandering on, the Buddha eventually arrived at Rājagaha where he stayed in the Bamboo Grove, the squirrel sanctuary. Soon afterwards the Buddha had a stomachache.

‘I’ll make an effort to get him the full ordination,’ ‘I’ll do the proclamation,’ or ‘I’ll complete the quorum.’ But you should return within seven days. It may be that a sick novice nun sends a message to the monks: ‘Please come, venerables, I’m sick.’ Then, even if you’re not asked, let alone if you are, you should go for seven days, thinking, ‘I’ll look for food for the sick,’ ‘I’ll look for food for the nurses,’ ‘I’ll look for medicine,’ ‘I’ll enquire about her sickness,’ or ‘I’ll nurse her.’ But you should return within seven days. It may be that a novice nun who is discontent with the spiritual life, who is anxious, who has wrong view,

being afraid of wrongdoing, they did not reheat. “I allow you to reheat what’s already been cooked.” At that time Rājagaha was short of food. People brought salt, oil, rice, and fresh food to the monastery. The monks stored it outdoors, but it was eaten by vermin and stolen by thieves. “I allow you to store food indoors.” The monks stored it indoors, but it was cooked outside. They were surrounded by scrap-eaters, and the monks ate in fear.

Soon after the Buddha had left, that brahmin thought, “I invited the Sangha of monks headed by the Buddha to give them the fresh sesame seed and honey, but I forgot. Why don’t I take the sesame seed and honey to the monastery in basins and waterpots?” And he did just that. He then went up to the Buddha “When I invited you for a meal, I forgot to give you these fresh sesame seeds and this honey. Please accept it.” “Well then, brahmin, give it to the monks.” At this time, food was scarce, and the monks were refusing invitations to eat more even after taking just a little. After reflection, they were even declining altogether. And so now that the whole Sangha was being invited, being afraid of wrongdoing, they did not accept. “Accept, monks, and eat.

Tomorrow morning is a good time.” Because he went to bed preoccupied with the Buddha— “Tomorrow morning I will go and visit that Buddha, that fully awakened and perfected one!”— he got up three times during the night thinking it was light. Anāthapiṇḍika then went to the Sivaka gate, which was opened by spirits. Then, as he was leaving town, the light disappeared and darkness descended. Paralyzed with fear and getting goosebumps all over, he wanted to turn back. But then the invisible spirit Sivaka spoke up: “A hundred elephants, a hundred horses,

But because Upananda visited families before eating, he returned late to the monastery. At this time, food was scarce, and the monks were refusing invitations to eat more even after taking just a little. After reflection, they were even declining altogether. And so now that the whole Sangha was being invited, being afraid of wrongdoing, they did not accept. “Accept, monks, and eat. I allow one who has finished his meal and refused an invitation to eat more to eat non-leftovers that were received before the meal.” When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Sāvatthī. When he eventually arrived, he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time Venerable Sāriputta had a fever. Venerable Mahāmoggallāna went to him and asked,

A hundred carriages drawn by mules, A hundred thousand girls Wearing jeweled earrings— None is worth a sixteenth part Of a single step forward. Go forward, householder, go forward! Going forward is better for you than going back.” The light returned, the darkness disappeared, and his fear subsided. and a third time

If the gatehouse is dirty, he should sweep it. If the assembly hall is dirty, he should sweep it. If the water-boiling shed is dirty, he should sweep it. If the restroom is dirty, he should sweep it. If there’s no water for drinking, he should get some. If there’s no water for washing, he should get some. If there’s no water in the restroom ablutions pot, he should fill it.” Spiritual support, etc. “If the preceptor becomes discontent with the spiritual life, the student should send him away or have him sent away, or he should give him a teaching. If the preceptor becomes anxious, the student should dispel it or have it dispelled, or he should give him a teaching.

It plunged into the Mandākinī lotus pond and pulled up lotus roots and tubers with his trunk. It gave them a good rinse, bound them in a bundle, and went up to Mahāmoggallāna. Then, just as a strong man might bend or stretch his arm, Mahāmoggallāna disappeared from the banks of the Mandākinī lotus pond and reappeared in the Jeta Grove. And that elephant did the same. It had the roots and tubers offered to Mahāmoggallāna, before returning to the Mandākinī lotus pond in the same manner. Mahāmoggallāna then brought those lotus roots and tubers to Sāriputta. When he had eaten them, his fever subsided. But there was much left over. At this time, food was scarce, and the monks were refusing invitations to eat more even after taking just a little. After reflection, they were even declining altogether. And so now that the whole Sangha was being invited, being afraid of wrongdoing, they did not accept. “Accept, monks, and eat.

I allow one who has finished his meal and refused an invitation to eat more to eat non-leftovers coming from the forest or a lotus pond.” On one occasion in Sāvatthī, much fruit had been given, but there was no attendant. Being afraid of wrongdoing, the monks did not eat it. “I allow you to eat fruit that hasn’t been made allowable if it’s seedless or the seeds have been removed.” 8. Discussion of the prohibition against surgery When the Buddha had stayed at Sāvatthī for as long as he liked, he set out wandering toward Rājagaha. When he eventually arrived, he stayed in the Bamboo Grove, the squirrel sanctuary. At that time the doctor Ākāsagotta performed surgery on a certain monk who had hemorrhoids. Just then, while walking about the dwellings, the Buddha came to this monk’s dwelling.

He should sun the floor cover, clean it, beat it, bring it back inside, and put it back as before. He should sun the bed supports, wipe them, bring them back inside, and put them back where they were. He should sun the bed, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back as before. He should sun the bench, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back as before. He should sun the mattress and the pillow, clean them, beat them, bring them back inside, and put them back the way they were. He should sun the sitting mat and the sheet, clean them, beat them, bring them back inside, and put them back the way they were. He should sun the spittoon, wipe it, bring it back inside, and put it back where it was. He should sun the leaning board, wipe it, bring it back inside, and put it back where it was. He should put away the bowl and robe. When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away. He shouldn’t put the bowl away on the bare floor. When putting away the robe, he should hold the robe in one hand, wipe the bamboo robe rack or the clothesline with the other, and then put it away by folding the robe over it, making the ends face the wall and the fold face out. If dusty winds are blowing from the east, he should close the windows on the eastern side. If dusty winds are blowing from the west, he should close the windows on the western side. If dusty winds are blowing from the north, he should close the windows on the northern side. If dusty winds are blowing from the south, he should close the windows on the southern side. If the weather is cold, he should open the windows during the day and close them at night. If the weather is hot, he should close the windows during the day and open them at night. If the yard is dirty, he should sweep it. If the gatehouse is dirty, he should sweep it. If the assembly hall is dirty, he should sweep it. If the water-boiling shed is dirty, he should sweep it. If the restroom is dirty, he should sweep it. If there’s no water for drinking, he should get some. If there’s no water for washing, he should get some. If there’s no water in the restroom ablutions pot, he should fill it.” Spiritual support, etc. “If the student becomes discontent with the spiritual life, the preceptor should send him away or have him sent away, or he should give him a teaching. If the student becomes anxious, the preceptor should dispel it or have it dispelled, or he should give him a teaching. If the student has wrong view, the preceptor should make him give it up or have someone else do it, or he should give him a teaching. If the student has committed a heavy offense and deserves probation, the preceptor should try to get the Sangha to give it to him.