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経典: vinaya
✕ クリア
智慧
vinaya
趣旨一致
中
dubbhāsitaṁ ajjhāpanno’ti. Taṁ saṅgho dubbhāsitena kāreti. Adhammikaṁ paṭiññātakaraṇaṁ. Bhikkhu saṅghādisesaṁ …pe… thullaccayaṁ …pe… pācittiyaṁ …pe… pāṭidesanīyaṁ …pe… dukkaṭaṁ …pe… dubbhāsitaṁ ajjhāpanno hoti. Tamenaṁ codeti saṅgho vā, sambahulā vā, ekapuggalo vā—
but an offense of wrong speech.’ If the Sangha makes him act according to an offense of wrong speech, then that acting according to what’s been admitted is illegitimate. It may be that a monk has committed an offense entailing suspension … a serious offense … an offense entailing confession … an offense entailing acknowledgment … an offense of wrong conduct … an offense of wrong speech. The Sangha, several monks, or a single monk accuses him, saying,
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
hitacitto supesalo; Padīpakaraṇo dhīro, pūjāraho bahussutoti. Khuddakavatthukkhandhako niṭṭhito.
A good person intent on what’s beneficial, A wise one, lighting a lamp— This is a learned one worthy of homage.” The chapter on minor topics is finished.
智慧
vinaya
趣旨一致
中
Parimaṇḍalo ālopo kātabbo. Na anāhaṭe kabaḷe mukhadvāraṁ vivaritabbaṁ. Na bhuñjamānena sabbo hattho mukhe pakkhipitabbo. Na sakabaḷena mukhena byāharitabbaṁ. Na piṇḍukkhepakaṁ bhuñjitabbaṁ. Na kabaḷāvacchedakaṁ bhuñjitabbaṁ. Na avagaṇḍakārakaṁ bhuñjitabbaṁ. Na hatthaniddhunakaṁ bhuñjitabbaṁ. Na sitthāvakārakaṁ bhuñjitabbaṁ. Na jivhānicchārakaṁ bhuñjitabbaṁ.
he should make rounded mouthfuls; he shouldn’t open his mouth without bringing a mouthful to it; he shouldn’t put his whole hand in his mouth while eating; he shouldn’t speak with food in his mouth; he shouldn’t eat from a lifted ball of food; he shouldn’t eat breaking up mouthfuls; he shouldn’t eat stuffing his cheeks; he shouldn’t eat shaking his hand; he shouldn’t eat scattering rice; he shouldn’t eat sticking out his tongue;
智慧
vinaya
趣旨一致
中
Asati paccaye paribhuñjantassa āpatti dukkaṭassā”ti. Tena kho pana samayena gilānānaṁ bhikkhūnaṁ paṇṇehi bhesajjehi attho hoti. “Anujānāmi, bhikkhave, paṇṇāni bhesajjāni— nimbapaṇṇaṁ, kuṭajapaṇṇaṁ, paṭolapaṇṇaṁ, sulasipaṇṇaṁ, kappāsapaṇṇaṁ, yāni vā panaññānipi atthi paṇṇāni bhesajjāni, neva khādanīye khādanīyatthaṁ pharanti, na bhojanīye bhojanīyatthaṁ pharanti … pe…. Tena kho pana samayena gilānānaṁ bhikkhūnaṁ phalehi bhesajjehi attho hoti. “Anujānāmi, bhikkhave, phalāni bhesajjāni— bilaṅgaṁ, pippaliṁ, maricaṁ, harītakaṁ, vibhītakaṁ, āmalakaṁ, goṭṭhaphalaṁ, yāni vā panaññānipi atthi phalāni bhesajjāni, neva khādanīye khādanīyatthaṁ pharanti, na bhojanīye bhojanīyatthaṁ pharanti … pe…. Tena kho pana samayena gilānānaṁ bhikkhūnaṁ jatūhi bhesajjehi attho hoti.
If you use them when there’s no reason, you commit an offense of wrong conduct.” The sick monks needed medicinal leaves. “I allow medicinal leaves from these plants: neem tree, arctic snow, pointed gourd, holy basil, cotton plant, and whatever other leaf medicines there are that don’t serve as fresh or cooked food. After receiving them, you may keep them for life and use them when there’s a reason. If you use them when there’s no reason, you commit an offense of wrong conduct.” The sick monks needed medicinal fruits. “I allow medicinal fruits from these plants: false black pepper, long pepper, black pepper, chebulic myrobalan, belleric myrobalan, emblic myrobalan, crepe ginger, and whatever other medicinal fruits there are that don’t serve as fresh or cooked food. After receiving them, you may keep them for life and use them when there’s a reason. If you use them when there’s no reason, you commit an offense of wrong conduct.” The sick monks needed medicinal gum.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Paṭhamaṁ bhikkhu yācitabbo; yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ bhaṇḍāgārikaṁ sammanneyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṁ bhikkhuṁ bhaṇḍāgārikaṁ sammannati. Yassāyasmato khamati itthannāmassa bhikkhuno bhaṇḍāgārikassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. Sammato saṅghena itthannāmo bhikkhu bhaṇḍāgāriko.
First a monk should be asked, and then a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should appoint monk so-and-so as the storeman. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha appoints monk so-and-so as the storeman. Any monk who approves of appointing monk so-and-so as the storeman should remain silent. Any monk who doesn’t approve should speak up. The Sangha has appointed monk so-and-so as the storeman.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Idha pana, bhikkhave, bhikkhu āpattiṁ āpanno hoti. So tassā āpattiyā anāpattidiṭṭhi hoti, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti. Te ce, bhikkhave, bhikkhū taṁ bhikkhuṁ evaṁ jānanti—‘ayaṁ kho āyasmā bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo. Sace mayaṁ imaṁ bhikkhuṁ āpattiyā adassane ukkhipissāma, na mayaṁ iminā bhikkhunā saddhiṁ uposathaṁ karissāma, vinā iminā bhikkhunā uposathaṁ karissāma, bhavissati saṅghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇan’ti, bhedagarukehi, bhikkhave, bhikkhūhi na so bhikkhu āpattiyā adassane ukkhipitabbo. Idha pana, bhikkhave, bhikkhu āpattiṁ āpanno hoti. So tassā āpattiyā anāpattidiṭṭhi hoti, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti. Te ce, bhikkhave, bhikkhū taṁ bhikkhuṁ evaṁ jānanti—‘ayaṁ kho āyasmā bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo. Sace mayaṁ imaṁ bhikkhuṁ āpattiyā adassane ukkhipissāma, na mayaṁ iminā bhikkhunā saddhiṁ pavāressāma, vinā iminā bhikkhunā pavāressāma. Na mayaṁ iminā bhikkhunā saddhiṁ saṅghakammaṁ karissāma, vinā iminā bhikkhunā saṅghakammaṁ karissāma. Na mayaṁ iminā bhikkhunā saddhiṁ āsane nisīdissāma, vinā iminā bhikkhunā āsane nisīdissāma.
It may be that a monk has committed an offense. He doesn’t regard it as an offense, but there are other monks who do. If they know, ‘This monk is learned and 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. If we eject him for not recognizing an offense, we won’t be to able do the observance-day ceremony with him. Because of this, there’ll be arguments and disputes in the Sangha; there’ll be schism, fracture, and separation in the Sangha,’ and if they understand the gravity of schism, they shouldn’t eject that monk. It may be that a monk has committed an offense. He doesn’t regard it as an offense, but there are other monks who do. If they know, ‘This monk is learned and 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. If we eject him for not recognizing an offense, we won’t be able to do the invitation ceremony with him; we won’t be able to do legal procedures with him; we won’t share a seat with him;
⚠ 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
‘dubbhāsitaṁ āyasmā ajjhāpanno’ti? ‘na kho ahaṁ, āvuso, dubbhāsitaṁ ajjhāpanno, pārājikaṁ ajjhāpanno’ti. Taṁ saṅgho pārājikena kāreti. Adhammikaṁ paṭiññātakaraṇaṁ. Bhikkhu dubbhāsitaṁ ajjhāpanno hoti. Tamenaṁ codeti saṅgho vā, sambahulā vā, ekapuggalo vā— ‘dubbhāsitaṁ āyasmā ajjhāpanno’ti? ‘na kho ahaṁ, āvuso, dubbhāsitaṁ ajjhāpanno, saṅghādisesaṁ …pe… thullaccayaṁ …pe… pācittiyaṁ …pe…
‘Venerable, you’ve committed an offense of wrong speech.’ ‘I haven’t committed an offense of wrong speech, but an offense entailing expulsion.’ If the Sangha makes him act according to an offense entailing expulsion, then that acting according to what’s been admitted is illegitimate. It may be that a monk has committed an offense of wrong speech. The Sangha, several monks, or a single monk accuses him, saying, ‘Venerable, you’ve committed an offense of wrong speech.’ ‘I haven’t committed an offense of wrong speech, but an offense entailing suspension … but a serious offense … but an offense entailing confession …
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Theravāda Vinayapiṭaka Cūḷavagga 16. Senāsanakkhandhaka 1.1. Vihārānujānana Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena bhagavatā bhikkhūnaṁ senāsanaṁ apaññattaṁ hoti. Te ca bhikkhū tahaṁ tahaṁ viharanti— araññe, rukkhamūle, pabbate, kandarāyaṁ, giriguhāyaṁ, susāne, vanapatthe, ajjhokāse, palālapuñje. Te kālasseva tato tato upanikkhamanti—
Theravāda Collection on Monastic Law The Small Division The chapter on resting places The first section for recitation 1. The allowance for dwellings At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary. At this time the Buddha had not yet allowed dwellings. As a result, the monks stayed here and there: in the wilderness, at the foot of a tree, on a hill, in a gorge, in a hillside cave, in a charnel ground, in the forest, in the open, on a heap of straw. Early in the morning, they would emerge from those places.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
“gilānabhattaṁ detha, gilānupaṭṭhākabhattaṁ detha, gilānabhesajjaṁ dethā”ti. Jīvakopi komārabhacco bahū gilāne bhikkhū tikicchanto aññataraṁ rājakiccaṁ parihāpesi. Aññataropi puriso pañcahi ābādhehi phuṭṭho jīvakaṁ komārabhaccaṁ upasaṅkamitvā etadavoca— “sādhu maṁ, ācariya, tikicchāhī”ti. “Ahaṁ khvayyo, bahukicco, bahukaraṇīyo, rājā ca me māgadho seniyo bimbisāro upaṭṭhātabbo itthāgārañca buddhappamukho ca bhikkhusaṅgho; nāhaṁ sakkomi tikicchitun”ti. “Sabbaṁ sāpateyyañca te, ācariya, hotu, ahañca te dāso; sādhu maṁ, ācariya, tikicchāhī”ti. “Ahaṁ khvayyo, bahukicco bahukaraṇīyo, rājā ca me māgadho seniyo bimbisāro upaṭṭhātabbo itthāgārañca buddhappamukho ca bhikkhusaṅgho, nāhaṁ sakkomi tikicchitun”ti. Atha kho tassa purisassa etadahosi—
“Please give a meal for the sick and for those nursing the sick. Please give medicines for the sick.” And because Jīvaka was treating many sick monks, he was unable to fulfill his duty to King Bimbisāra. Then a certain man who was afflicted with one of the five diseases went to Jīvaka and said, “Doctor, please treat me.” He replied, “I’m very busy. I look after the king of Magadha and his harem. I also look after the Sangha of monks headed by the Buddha. I’m not able to treat you.” “I will give you everything I own, and I’ll be your slave, too. Please treat me, doctor.” Jīvaka repeated what he had already said. That man thought,
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Atha kho bhikkhūnaṁ etadahosi— “kati nu kho vassūpanāyikā”ti? “Dvemā, bhikkhave, vassūpanāyikā— purimikā, pacchimikā. Aparajjugatāya āsāḷhiyā purimikā upagantabbā, māsagatāya āsāḷhiyā pacchimikā upagantabbā— 2. Vassānecārikāpaṭikkhepādi Tena kho pana samayena chabbaggiyā bhikkhū vassaṁ upagantvā antarāvassaṁ cārikaṁ caranti. Manussā tatheva ujjhāyanti khiyyanti vipācenti— “kathañhi nāma samaṇā sakyaputtiyā hemantampi gimhampi vassampi cārikaṁ carissanti, haritāni tiṇāni sammaddantā, ekindriyaṁ jīvaṁ viheṭhentā, bahū khuddake pāṇe saṅghātaṁ āpādentā. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks thought, “How many entries to the rains residence are there?” “There are two entries to the rainy-season residence: the first and the second. The first should be entered on the day after the full moon of July and the second one month after the same full moon.” 2. The prohibition against wandering during the rainy season, etc. Soon afterwards the monks from the group of six entered the rains residence and then went wandering during the rainy season. People complained and criticized them just as they had before. The monks heard the complaints of those people
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
“Anujānāmi, bhikkhave, jatūni bhesajjāni— hiṅguṁ, hiṅgujatuṁ, hiṅgusipāṭikaṁ, takaṁ, takapattiṁ, takapaṇṇiṁ, sajjulasaṁ, yāni vā panaññānipi atthi jatūni bhesajjāni, neva khādanīye khādanīyatthaṁ pharanti … pe…. Tena kho pana samayena gilānānaṁ bhikkhūnaṁ loṇehi bhesajjehi attho hoti. “Anujānāmi, bhikkhave, loṇāni bhesajjāni— sāmuddaṁ, kāḷaloṇaṁ, sindhavaṁ, ubbhidaṁ, bilaṁ, yāni vā panaññānipi atthi loṇāni bhesajjāni, neva khādanīye khādanīyatthaṁ pharanti, na bhojanīye bhojanīyatthaṁ pharanti, tāni— paṭiggahetvā yāvajīvaṁ pariharituṁ; sati paccaye paribhuñjituṁ. Asati paccaye paribhuñjantassa āpatti dukkaṭassā”ti.
“I allow the following medicinal gums: gum exuded from the asafoetida shrub, gum from the twigs and leaves of the asafoetida shrub, gum from the leaves of the asafoetida shrub, <i lang='pi' translate='no'>taka</i> gum, <i lang='pi' translate='no'>taka</i>-leaf gum, gum from heated <i lang='pi' translate='no'>taka</i> foliage, resin, and whatever other medicinal gums there are that don’t serve as fresh or cooked food. After receiving them, you may keep them for life and use them when there’s a reason. If you use them when there’s no reason, you commit an offense of wrong conduct.” The sick monks needed medicinal salts. “I allow the following medicinal salts: sea salt, black salt, hill salt, soil salt, red salt, and whatever other medicinal salts there are that don’t serve as fresh or cooked food. After receiving them, you may keep them for life and use them when there’s a reason. If you use them when there’s no reason, you commit an offense of wrong conduct.” Allowable medical equipment and more
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Tena hi, bhikkhave, mānattārahānaṁ bhikkhūnaṁ vattaṁ paññapessāmi yathā mānattārahehi bhikkhūhi vattitabbaṁ. Na upasampādetabbaṁ …pe… (yathā mūlāyapaṭikassanā, tathā vitthāretabbaṁ.)
And now I will lay down the proper conduct for a monk deserving the trial period. 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. He shouldn’t commit the same offense as the offense for which he deserves the trial period by the Sangha, nor one that is similar or worse. He shouldn’t criticize the legal procedure. He shouldn’t criticize those who did the procedure. He shouldn’t cancel the observance-day ceremony of a regular monk.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
pāṭidesanīyaṁ …pe… dukkaṭaṁ ajjhāpanno’ti. Taṁ saṅgho dukkaṭena kāreti. Adhammikaṁ paṭiññātakaraṇaṁ. Kathañca, bhikkhave, dhammikaṁ hoti paṭiññātakaraṇaṁ? Bhikkhu pārājikaṁ ajjhāpanno hoti. Tamenaṁ codeti saṅgho vā, sambahulā vā, ekapuggalo vā— ‘pārājikaṁ āyasmā ajjhāpanno’ti? ‘āma, āvuso, pārājikaṁ ajjhāpanno’ti. Taṁ saṅgho pārājikena kāreti.
but an offense entailing acknowledgment … but an offense of wrong conduct.’ If the Sangha makes him act according to an offense of wrong conduct, then that acting according to what’s been admitted is illegitimate. And how’s acting according to what’s been admitted legitimate? It may be that a monk has committed an offense entailing expulsion. The Sangha, several monks, or a single monk accuses him, saying ‘Venerable, you’ve committed an offense entailing expulsion.’ ‘Yes, I’ve committed an offense entailing expulsion.’ If the Sangha makes him act according to an offense entailing expulsion,
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
araññā rukkhamūlā pabbatā kandarā giriguhā susānā vanapatthā ajjhokāsā palālapuñjā, pāsādikena abhikkantena paṭikkantena, ālokitena vilokitena, samiñjitena pasāritena, okkhittacakkhū, iriyāpathasampannā. Tena kho pana samayena rājagahako seṭṭhī kālasseva uyyānaṁ agamāsi. Addasā kho rājagahako seṭṭhī te bhikkhū kālasseva tato tato upanikkhamante— Disvānassa cittaṁ pasīdi. Atha kho rājagahako seṭṭhī yena te bhikkhū tenupasaṅkami, upasaṅkamitvā te bhikkhū etadavoca— “sacāhaṁ, bhante, vihāre kārāpeyyaṁ, vaseyyātha me vihāresū”ti? “Na kho, gahapati, bhagavatā vihārā anuññātā”ti. “Tena hi, bhante, bhagavantaṁ paṭipucchitvā mama āroceyyāthā”ti. kho te bhikkhū rājagahakassa seṭṭhissa paṭissutvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. “rājagahako, bhante, seṭṭhī vihāre kārāpetukāmo.
They were pleasing in their conduct: in going out and coming back, in looking ahead and looking aside, in bending and stretching their arms. Their eyes were lowered, and they were perfect in deportment. One morning a wealthy merchant of Rājagaha was going to a park when he saw those monks. Being inspired, he approached them and said, “If I build dwellings, sirs, would you stay in them?” “The Buddha hasn’t allowed dwellings.” “Well then, please ask the Buddha and let me know his response.” Those monks then went to the Buddha, bowed, sat down, “Sir, a wealthy merchant in Rājagaha wants to build dwellings.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Tassuddānaṁ Pabbajjaṁ gotamī yāci, nānuññāsi tathāgato; Kapilavatthu vesāliṁ, agamāsi vināyako. Rajokiṇṇena koṭṭhake, ānandassa pavedayi; Bhabboti nayato yāci, mātāti posikāti ca. Vassasataṁ tadahu ca,
This is the summary: “Gotamī asked for the going forth, The Buddha did not allow it; Kapilavatthu to Vesāli, Did the Leader go. At the gatehouse covered in dust, Declared to Ānanda; He asked wisely about capability, About mother and upbringing. One hundred years and that very day,
智慧
vinaya
趣旨一致
中
Tena kho pana samayena āyasmato ānandassa upajjhāyassa āyasmato belaṭṭhasīsassa thullakacchābādho hoti. Tassa lasikāya cīvarāni kāye lagganti, tāni bhikkhū udakena temetvā temetvā apakaḍḍhanti. Addasā kho bhagavā senāsanacārikaṁ āhiṇḍanto te bhikkhū tāni cīvarāni udakena temetvā temetvā apakaḍḍhante, disvāna yena te bhikkhū tenupasaṅkami, upasaṅkamitvā te bhikkhū etadavoca— “kiṁ imassa, bhikkhave, bhikkhuno ābādho”ti? “Imassa, bhante, āyasmato thullakacchābādho, lasikāya cīvarāni kāye lagganti, tāni mayaṁ udakena temetvā temetvā apakaḍḍhāmā”ti. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, yassa kaṇḍu vā, piḷakā vā, assāvo vā, thullakacchu vā ābādho, kāyo vā duggandho, cuṇṇāni bhesajjāni; agilānassa chakaṇaṁ mattikaṁ rajananippakkaṁ. Anujānāmi, bhikkhave, udukkhalaṁ musalan”ti. Tena kho pana samayena gilānānaṁ bhikkhūnaṁ cuṇṇehi bhesajjehi cālitehi attho hoti.
At this time Venerable Ānanda’s preceptor, Venerable Belaṭṭhasīsa, had carbuncles, the pus making his robes adhere to his body. The monks kept on wetting his robes to remove the pus. As the Buddha was walking about the dwellings, he noticed this. He went up to them and said, “What sickness does this monk have?” “He has carbuncles, sir. That’s why we’re doing this.” Soon afterwards the Buddha gave a teaching and addressed the monks: “For anyone who has an itch, a boil, a running sore, a carbuncle, or whose body smells, I allow medicinal powders. If you’re not sick, I allow detergent, soap, and cleaning agents. And I allow a mortar and pestle.” Soon afterwards the sick monks needed sifted medicinal powders.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṁ bhikkhu yācitabbo; yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ cīvarabhājakaṁ sammanneyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṁ bhikkhuṁ cīvarabhājakaṁ sammannati. Yassāyasmato khamati itthannāmassa bhikkhuno cīvarabhājakassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya.
And this is how he should be appointed. First a monk should be asked, and then a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should appoint monk so-and-so as the distributor of robe-cloth. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha appoints monk so-and-so as the distributor of robe-cloth. Any monk who approves of appointing monk so-and-so as the distributor of robe-cloth should remain silent. Any monk who doesn’t approve should speak up.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Na bhikkhūhi sampayojetabbaṁ. Na, bhikkhave, mānattārahena bhikkhunā pakatattassa bhikkhuno purato gantabbaṁ, na purato nisīditabbaṁ. Yo hoti saṅghassa āsanapariyanto seyyāpariyanto vihārapariyanto so tassa padātabbo. Tena ca so sāditabbo.
He shouldn’t cancel the invitation of a regular monk. He shouldn’t direct a regular monk. He shouldn’t give instructions to a regular monk. He shouldn’t ask a regular monk for permission to accuse him of an offense. He shouldn’t accuse a regular monk of an offense. He shouldn’t remind a regular monk of an offense. He shouldn’t associate inappropriately with other monks. He shouldn’t walk in front of a regular monk. He shouldn’t sit in front of a regular monk. He should be given the last seat, the last bed, and the last dwelling of the Sangha, and he should consent to that.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Dhammikaṁ paṭiññātakaraṇaṁ. Bhikkhu saṅghādisesaṁ …pe… thullaccayaṁ …pe… pācittiyaṁ …pe… pāṭidesanīyaṁ …pe… dukkaṭaṁ …pe… dubbhāsitaṁ ajjhāpanno hoti. Tamenaṁ codeti saṅgho vā, sambahulā vā, ekapuggalo vā— ‘dubbhāsitaṁ āyasmā ajjhāpanno’ti? ‘āma, āvuso, dubbhāsitaṁ ajjhāpanno’ti.
then that acting according to what’s been admitted is legitimate. It may be that a monk has committed an offense entailing suspension … a serious offense … an offense entailing confession … an offense entailing acknowledgment … an offense of wrong conduct … an offense of wrong speech. The Sangha, several monks, or a single monk accuses him, saying, ‘Venerable, you’ve committed an offense of wrong speech.’ ‘Yes, I’ve committed an offense of wrong speech.’
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Kathaṁ nu kho, bhante, amhehi paṭipajjitabban”ti? Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, pañca leṇāni— vihāraṁ, aḍḍhayogaṁ, pāsādaṁ, hammiyaṁ, guhan”ti. Atha kho te bhikkhū yena rājagahako seṭṭhī tenupasaṅkamiṁsu, upasaṅkamitvā rājagahakaṁ seṭṭhiṁ etadavocuṁ— “anuññātā kho, gahapati, bhagavatā vihārā; yassadāni kālaṁ maññasī”ti. Atha kho rājagahako seṭṭhī ekāheneva saṭṭhivihāre patiṭṭhāpesi. Atha kho rājagahako seṭṭhī te saṭṭhivihāre pariyosāpetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. “adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
What should we do?” Soon afterwards the Buddha gave a teaching and addressed the monks: “I allow five kinds of shelters: dwellings, three kinds of stilt houses, and caves.” The monks went to that merchant and said, “The Buddha has allowed dwellings. Please do as you think appropriate.” Then, on a single day, that merchant built sixty dwellings. When the dwellings were finished, he went to the Buddha, bowed, sat down, “Sir, please accept tomorrow’s meal from me together with the Sangha of monks.”
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）