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経典: vinaya
✕ クリア
智慧
vinaya
趣旨一致
中
“Āhariyittha, bhagavā”ti. “Paribhuñji tvaṁ, bhikkhū”ti? “Paṭivekkhi tvaṁ, bhikkhū”ti? Vigarahi buddho bhagavā …pe… kathañhi nāma tvaṁ, moghapurisa, appaṭivekkhitvā maṁsaṁ paribhuñjissasi. Manussamaṁsaṁ kho tayā, moghapurisa, paribhuttaṁ. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi— “santi, bhikkhave, manussā saddhā pasannā, tehi attanopi maṁsāni pariccattāni. Na, bhikkhave, manussamaṁsaṁ paribhuñjitabbaṁ.
“I did, sir.” “Did you eat it?” “Were you circumspect about it?” The Buddha rebuked him … “Foolish man, how can you eat meat without circumspection? You have eaten human flesh. This will affect people’s confidence …” After rebuking him, he gave a teaching and addressed the monks: “There are people who have faith and confidence, even to the point of giving up their own flesh. You shouldn’t eat human flesh.
⚠ 初手で出すと冷たく見える,出家者向けの文脈
智慧
vinaya
趣旨一致
中
‘Suṇantu me āyasmantā. Ayaṁ itthannāmo bhikkhu dhammakathiko. Imassa suttañhi kho āgataṁ hoti, no suttavibhaṅgo. So atthaṁ asallakkhento byañjanacchāyāya atthaṁ paṭibāhati. Yadāyasmantānaṁ pattakallaṁ, itthannāmaṁ bhikkhuṁ vuṭṭhāpetvā avasesā imaṁ adhikaraṇaṁ vūpasameyyāmā’ti. Te ce, bhikkhave, bhikkhū taṁ bhikkhuṁ vuṭṭhāpetvā sakkonti taṁ adhikaraṇaṁ vūpasametuṁ, idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ. Sammukhāvinayena. Kiñca tattha sammukhāvinayasmiṁ? Dhammasammukhatā, vinayasammukhatā, puggalasammukhatā …pe… evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ.
‘Please, venerables, I ask you to listen. The monk so-and-so is an expounder of the Teaching. He knows the Monastic Code, but not its analysis. Not understanding the meaning, he obstructs it by obscuring it with the wording. If the venerables are ready, we should ask monk so-and-so to leave, with the remainder of us resolving this legal issue.’ If, after that monk has left, those monks are able to resolve that legal issue, this is called the resolution of a legal issue. It’s been resolved face-to-face. Face-to-face with what? Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned. … 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.”
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Atha kho aññatarassa daliddassa tunnavāyassa etadahosi— “na kho idaṁ orakaṁ bhavissati, yathayime manussā sakkaccaṁ navakammaṁ karonti; yannūnāhampi navakammaṁ kareyyan”ti. Atha kho so daliddo tunnavāyo sāmaṁ cikkhallaṁ madditvā iṭṭhakāyo cinitvā kuṭṭaṁ uṭṭhāpesi. Tena akusalakena citā vaṅkā bhitti paripati. tatiyampi kho so daliddo tunnavāyo sāmaṁ cikkhallaṁ madditvā iṭṭhakāyo cinitvā kuṭṭaṁ uṭṭhāpesi. Atha kho so daliddo tunnavāyo ujjhāyati khiyyati vipāceti— “ye imesaṁ samaṇānaṁ sakyaputtiyānaṁ denti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ, te ime ovadanti anusāsanti, tesañca navakammaṁ adhiṭṭhenti. Ahaṁ panamhi daliddo. Na maṁ koci ovadati vā anusāsati vā navakammaṁ vā adhiṭṭhetī”ti.
Then a certain poor tailor thought, “This must be really worthwhile, seeing as these people do building work with such respect. Why don’t I too do building work?” He then made a mixture of mud, made bricks out of it, and built a wall. But because of his lack of skill, the wall was crooked and fell down. and a third time the same thing happened. He then complained and criticized the monks, “These Sakyan monastics teach and instruct only those who give them robe-cloth, almsfood, dwellings, and medicinal supplies. They only supervise their building work. But since I’m poor, nobody teaches, instructs, or supervises me.”
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
智慧
vinaya
趣旨一致
中
taṁ vo bhavissati dīgharattaṁ hitāya sukhāyā”ti. Atha kho tapussabhallikā vāṇijā manthañca madhupiṇḍikañca ādāya yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. “paṭiggaṇhātu no, bhante, bhagavā manthañca madhupiṇḍikañca, yaṁ amhākaṁ assa dīgharattaṁ hitāya sukhāyā”ti. Atha kho bhagavato etadahosi— “na kho tathāgatā hatthesu paṭiggaṇhanti. Kimhi nu kho ahaṁ paṭiggaṇheyyaṁ manthañca madhupiṇḍikañcā”ti? Atha kho cattāro mahārājāno bhagavato cetasā cetoparivitakkamaññāya catuddisā cattāro selamaye patte bhagavato upanāmesuṁ— “idha, bhante, bhagavā paṭiggaṇhātu manthañca madhupiṇḍikañcā”ti. Paṭiggahesi bhagavā paccagghe selamaye patte manthañca madhupiṇḍikañca, paṭiggahetvā paribhuñji. Atha kho tapussabhallikā vāṇijā bhagavantaṁ onītapattapāṇiṁ viditvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ—
That will be for your benefit and happiness for a long time.” And they took crackers and honey and went to the Buddha. They bowed down “Sir, please accept the crackers and honey from us. That will be for our benefit and happiness for a long time.” The Buddha thought, “Buddhas don’t receive with their hands. In what should I receive the crackers and honey?” Then, reading the mind of the Buddha, the four great kings offered him four crystal bowls from the four directions, saying, “Here, sir, please receive the crackers and honey in these.” After receiving the crackers and honey in one of the valuable crystal bowls, the Buddha ate them. When Tapussa and Bhallika knew that the Buddha had finished his meal, they bowed down with their heads at his feet, and said,
智慧
vinaya
趣旨一致
中
Āpattiyā hoti yathā ca vuṭṭhiti; Ete vibhaṅgā ubhayassa svāgatā, Āpatti vuṭṭhānapadassa kovido. Nissāraṇaṁ gacchati yāni cācaraṁ, Nissārito hoti yathā ca vattanā; Osāraṇaṁ taṁvusitassa jantuno, Etampi jānāti vibhaṅgakovido. Sagāravo vuḍḍhataresu bhikkhusu, Navesu theresu ca majjhimesu ca; Mahājanassatthacarodha paṇḍito,
And how they’re cleared, Both these analyses he has learned well. He’s skilled in the ways of clearing offenses. If one is sent away for one’s conduct, But once sent away one acts rightly, There’s readmittance for one who lives thus. This too he knows, the one skilled in analysis. Respectful of more senior monks, Yet whether junior, senior, or of middle standing, The wise practice for the benefit of the many—
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ ekāhappaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ yāci. So parivutthaparivāso saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ dadeyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ ekāhappaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ yāci.
A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for one day. He asked the Sangha to give him probation for one day for that offense, He’s now completed that probation and is asking the Sangha for the trial period of six days. If the Sangha is ready, it should give him that trial period. 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 one day. He asked the Sangha to give him probation for one day for that offense,
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
So tādiso bhikkhu idha paggahāraho”ti. Kosambakakkhandhako dasamo. Tassuddānaṁ Kosambiyaṁ jinavaro, vivādāpattidassane; Nukkhipeyya yasmiṁ tasmiṁ, saddhāyāpatti desaye. Antosīmāyaṁ tattheva, bālakañceva vaṁsadā; Pālileyyā ca sāvatthi,
Such a monk is fit to deal with these.” The tenth chapter on those from Kosambī is finished. This is the summary: “The splendid Victor was in Kosambī, When disputing for not seeing an offense; One should not eject for just any offense, One should confess an offense out of faith. Just there inside the monastery zone, And just Bālaka, Vaṁsadā; And Pālileyyā, Sāvatthī,
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Esā ñatti. Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṁ bhikkhuṁ salākaggāhāpakaṁ sammannati. Yassāyasmato khamati itthannāmassa bhikkhuno salākaggāhāpakassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. Sammato saṅghena itthannāmo bhikkhu salākaggāhāpako. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti. Tena salākaggāhāpakena bhikkhunā salākā gāhetabbā. Yathā bahutarā bhikkhū dhammavādino vadanti tathā taṁ adhikaraṇaṁ vūpasametabbaṁ. Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ.
This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha appoints monk so-and-so as the manager of the vote. Any monk who approves of appointing monk so-and-so as the manager of the vote should remain silent. Any monk who doesn’t approve should speak up. The Sangha has appointed monk so-and-so as the manager of the vote. The Sangha approves and is therefore silent. I’ll remember it thus.’ That monk should then distribute the ballots. If the majority of monks vote in accordance with the Teaching, then that legal issue has been resolved. This is called the resolution of a legal issue.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
“Anujānāmi, bhikkhave, yena vajo tena gantun”ti. Tena kho pana samayena aññataro bhikkhu upakaṭṭhāya vassūpanāyikāya satthena gantukāmo hoti. “Anujānāmi, bhikkhave, satthe vassaṁ upagantun”ti. Tena kho pana samayena aññataro bhikkhu upakaṭṭhāya vassūpanāyikāya nāvāya gantukāmo hoti. “Anujānāmi, bhikkhave, nāvāya vassaṁ upagantun”ti. 10. Vassaṁanupagantabbaṭṭhāna Tena kho pana samayena bhikkhū rukkhasusire vassaṁ upagacchanti. Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi pisācillikā”ti. “Na, bhikkhave, rukkhasusire vassaṁ upagantabbaṁ.
“I allow you to go where the cowherd’s dwelling is.” On one occasion, as the entry to the rains residence was getting close, a certain monk wanted to travel by caravan. “I allow you to enter the rains residence in a caravan.” On one occasion, as the entry to the rains residence was getting close, a certain monk wanted to travel by boat. “I allow you to enter the rains residence on a boat.” 10. Places where the rains residence should not be entered At one time monks entered the rains residence in the hollow of a tree. People complained and criticized them, “They’re just like goblins.” “You shouldn’t enter the rains residence in the hollow of a tree.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Vigarahi buddho bhagavā— “ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma tvaṁ, moghapurisa, naggiyaṁ titthiyasamādānaṁ samādiyissasi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, naggiyaṁ titthiyasamādānaṁ samādiyitabbaṁ. Yo samādiyeyya, āpatti thullaccayassā”ti. 26. Kusacīrādipaṭikkhepakathā Tena kho pana samayena aññataro bhikkhu kusacīraṁ nivāsetvā …pe…
The Buddha rebuked him, “Foolish man, 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 can you undertake the practice of nakedness, like the monastics of other religions? This will affect people’s confidence …” After rebuking him … he gave a teaching and addressed the monks: “You shouldn’t undertake the practice of nakedness, like the monastics of other religions. If you do, you commit a serious offense.” 26. Discussion of the prohibition against grass robes, etc. On one occasion a monk put on a sarong made of grass …
⚠ 初手で出すと冷たく見える,出家者向けの文脈
智慧
vinaya
趣旨一致
中
sāriputto ca kolito. Mahākassapakaccānā, koṭṭhiko kappinena ca; Mahācundo anuruddho, revato upāli cubho. Ānando rāhulo ceva, gotamīnāthapiṇḍiko; Senāsanaṁ vivittañca, āmisaṁ samakampi ca. Na kehi chando dātabbo,
And Sāriputta, Kolita. Mahākassapa, and Kaccāna, Koṭṭhika, and with Kappina; Mahācunda, Anuruddha, And both Revata and Upāli. Ānanda, and also Rāhula, Gotamī, Anāthapiṇḍika; And separate dwellings, And food and requisites equally. No-one is to give their consent,
智慧
vinaya
趣旨一致
中
Sammukhāvinayena ca, yebhuyyasikāya ca. Kiñca tattha sammukhāvinayasmiṁ? Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā. Kā ca tattha saṅghasammukhatā? Yāvatikā bhikkhū kammappattā te āgatā honti, chandārahānaṁ chando āhaṭo hoti, sammukhībhūtā na paṭikkosanti— Kā ca tattha dhammasammukhatā, vinayasammukhatā? Yena dhammena yena vinayena yena satthusāsanena taṁ adhikaraṇaṁ vūpasammati— Kā ca tattha puggalasammukhatā? Yo ca vivadati, yena ca vivadati, ubho atthapaccatthikā sammukhībhūtā honti— Kā ca tattha yebhuyyasikāya?
It’s been resolved face-to-face and by majority decision. 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 sides—those who are disputing and those they’re disputing with—are present. This is the meaning of by majority decision:
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
智慧
vinaya
趣旨一致
中
tamokhandhena āvuṭā”ti. Itiha bhagavato paṭisañcikkhato appossukkatāya cittaṁ namati, no dhammadesanāya. Atha kho brahmuno sahampatissa bhagavato cetasā cetoparivitakkamaññāya etadahosi— “nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṁ namati, no dhammadesanāyā”ti. Atha kho brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi. Atha kho brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇajāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca— “desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro”ti. Idamavoca brahmā sahampati, idaṁ vatvāna athāparaṁ etadavoca— “Pāturahosi magadhesu pubbe,
What’s subtle and refined, profound and hard to see.” When the Buddha reflected like this, he inclined to inactivity, not to teaching. Just then the supreme being Sahampati read the mind of the Buddha. He thought, “The world is lost; it’s perished!—for the Buddha, perfected and fully awakened, inclines to inaction, not to teaching.” Then, just as a strong man might bend or stretch his arm, Sahampati disappeared from the world of supreme beings and appeared in front of the Buddha. He arranged his upper robe over one shoulder, placed his right knee on the ground, raised his joined palms, and said, “Please teach, sir, please teach! There are beings with little dust in their eyes who are ruined because of not hearing the Teaching. There will be those who understand.” This is what Sahampati said, and he added: “Earlier, among the Magadhans,
智慧
vinaya
趣旨一致
中
Yo upagaccheyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū rukkhaviṭabhiyā vassaṁ upagacchanti. Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi migaluddakā”ti. “Na, bhikkhave, rukkhaviṭabhiyā vassaṁ upagantabbaṁ. Yo upagaccheyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū ajjhokāse vassaṁ upagacchanti. Deve vassante rukkhamūlampi nibbakosampi upadhāvanti. “Na, bhikkhave, ajjhokāse vassaṁ upagantabbaṁ. Yo upagaccheyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.” At one time monks entered the rains residence in the fork of a tree. People complained and criticized them, “They’re just like deer hunters.” “You shouldn’t enter the rains residence in the fork of a tree. If you do, you commit an offense of wrong conduct.” At one time monks entered the rains residence out in the open. When it was raining, they ran for cover under trees and eaves. “You shouldn’t enter the rains residence out in the open. If you do, you commit an offense of wrong conduct.”
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Bhikkhū ahimaṁsaṁ paribhuñjanti. Manussā ujjhāyanti khiyyanti vipācenti— “kathañhi nāma samaṇā sakyaputtiyā ahimaṁsaṁ paribhuñjissanti, jeguccho ahi paṭikūlo”ti. Supassopi nāgarājā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. “santi, bhante, nāgā assaddhā appasannā. Te appamattakehipi bhikkhū viheṭheyyuṁ. Sādhu, bhante, ayyā ahimaṁsaṁ na paribhuñjeyyun”ti. Atha kho bhagavā supassaṁ nāgarājānaṁ dhammiyā kathāya sandassesi …pe… padakkhiṇaṁ katvā pakkāmi. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, ahimaṁsaṁ paribhuñjitabbaṁ.
When the monks ate it, people complained and criticized them, “How can the Sakyan monastics eat snake meat? Snakes are disgusting and repulsive.” Even Supassa the king of dragons went to see the Buddha. He bowed down to the Buddha “Sir, there are dragons without faith and confidence. They might harm the monks even over small matters. Please ask the venerables not to eat snake meat.” The Buddha instructed, inspired, and gladdened him with a teaching, after which Supassa bowed down, circumambulated the Buddha with his right side toward him, and left. Soon afterwards the Buddha gave a teaching and addressed the monks: “You shouldn’t eat snake meat.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
vākacīraṁ nivāsetvā …pe… phalakacīraṁ nivāsetvā …pe… kesakambalaṁ nivāsetvā …pe… vāḷakambalaṁ nivāsetvā …pe… ulūkapakkhaṁ nivāsetvā …pe… ajinakkhipaṁ nivāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca— “bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇavādī. Idaṁ, bhante, ajinakkhipaṁ anekapariyāyena appicchatāya santuṭṭhitāya sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṁvattati. Sādhu, bhante, bhagavā bhikkhūnaṁ ajinakkhipaṁ anujānātū”ti.
a sarong made of bark … a sarong made of bits of wood … a sarong made of human hair … a sarong made of horse-hair … a sarong made of owls’ wings … a sarong made of antelope hide, went to the Buddha, and said, “In many ways, sir, you praise fewness of wishes, contentment, self-effacement, ascetic practices, being inspiring, reduction in things, and being energetic. A robe made of antelope hide leads to all those things. Please allow robes of antelope hide for the monks.”
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
upāliparipucchito; Anānuvajjo sīlena, sāmaggī jinasāsaneti. Kosambakakkhandhako niṭṭhito. Mahāvaggo niṭṭhito. Mahāvaggapāḷi niṭṭhitā.
Questioned by Upāli; Blameless in morality, Harmonious in the Teaching of the Victor.” The chapter connected with Kosambī is finished. The Great Division is finished. The canonical text of the Great Division is finished.
⚠ 初手で出すと冷たく見える
智慧
vinaya
趣旨一致
中
Sohaṁ saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ yāciṁ. Sohaṁ parivutthaparivāso saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ yāciṁ. Sohaṁ, bhante, ciṇṇamānatto saṅghaṁ abbhānaṁ yācāmī’ti. Dutiyampi yācitabbaṁ. Tatiyampi yācitabbaṁ. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ ekāhappaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ yāci. So parivutthaparivāso saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ yāci.
I asked the Sangha to give me probation for one day for that offense, When I had completed that probation, I asked the Sangha to give me the trial period of six days, I’ve now completed the trial period and ask the Sangha for rehabilitation.’ 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 had committed one offense of intentional emission of semen, concealed for one day. He asked the Sangha to give him probation for one day for that offense, When he had completed that probation, he asked the Sangha to give him the trial period of six days,
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Yo paribhuñjeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena luddakā sīhaṁ hantvā sīhamaṁsaṁ paribhuñjanti, bhikkhūnaṁ piṇḍāya carantānaṁ sīhamaṁsaṁ denti. Bhikkhū sīhamaṁsaṁ paribhuñjitvā araññe viharanti. Sīhā sīhamaṁsagandhena bhikkhū paripātenti. “Na, bhikkhave, sīhamaṁsaṁ paribhuñjitabbaṁ. Yo paribhuñjeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena luddakā byagghaṁ hantvā …pe… taracchaṁ hantvā taracchamaṁsaṁ paribhuñjanti, bhikkhūnaṁ piṇḍāya carantānaṁ taracchamaṁsaṁ denti. Bhikkhū taracchamaṁsaṁ paribhuñjitvā araññe viharanti. Taracchā taracchamaṁsagandhena bhikkhū paripātenti.
If you do, you commit an offense of wrong conduct.” On one occasion hunters killed a lion and ate the lion meat. They also gave lion meat to monks who were walking for alms. After eating it, those monks returned to the wilderness. And because of the smell of lion meat, lions attacked them. “You shouldn’t eat lion meat. If you do, you commit an offense of wrong conduct.” On one occasion hunters killed a tiger … a hyena and ate the hyena meat. They also gave hyena meat to monks who were walking for alms. After eating it, those monks returned to the wilderness. And because of the smell of hyena meat, hyenas attacked them.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Vigarahi buddho bhagavā— “ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma tvaṁ, moghapurisa, ajinakkhipaṁ titthiyadhajaṁ dhāressasi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, ajinakkhipaṁ titthiyadhajaṁ dhāretabbaṁ. Yo dhāreyya, āpatti thullaccayassā”ti. Tena kho pana samayena aññataro bhikkhu akkanāḷaṁ nivāsetvā …pe… potthakaṁ nivāsetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca—
The Buddha rebuked him, “Foolish man, 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 can you wear a robe made of antelope hide, that sign of monastics of other religions? This will affect people’s confidence …” After rebuking him … he gave a teaching and addressed the monks: “You shouldn’t wear a robe made of antelope hide, that sign of monastics of other religions. If you do, you commit a serious offense.” On one occasion a monk dressed in a sarong made of stalks of crown flower … in a sarong made of jute, went to the Buddha, and said,
⚠ 初手で出すと冷たく見える,出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）