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経典: vinaya
✕ クリア
智慧
vinaya
趣旨一致
中
Atha kho tesaṁ bhikkhūnaṁ etadahosi— “bhagavatā paññattaṁ— ‘na sabhāgā āpatti desetabbā, na sabhāgā āpatti paṭiggahetabbā’ti. Ayañca sabbo saṅgho sabhāgaṁ āpattiṁ āpanno. Kathaṁ nu kho amhehi paṭipajjitabban”ti? “Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sabbo saṅgho sabhāgaṁ āpattiṁ āpanno hoti. Tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṁ pāhetabbo— gacchāvuso, taṁ āpattiṁ paṭikaritvā āgaccha, mayaṁ te santike taṁ āpattiṁ paṭikarissāmāti. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
The monks thought, “The Buddha has laid down a rule that one shouldn’t confess or receive the confession of shared offenses. Yet here the whole Sangha has committed the same offense. So what should we do?” “On the invitation day, the whole Sangha in a certain monastery may have committed the same offense. Those monks should straightaway send a monk to a neighboring monastery: ‘Go and make amends for this offense. When you return, we’ll make amends for it with you.’ If he’s able to do this, it’s good. If he’s not, then a competent and capable monk should inform the Sangha:
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Atha kho keṇiyo jaṭilo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā pakkāmi. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, aṭṭha pānāni— ambapānaṁ jambupānaṁ cocapānaṁ mocapānaṁ madhūkapānaṁ muddikapānaṁ sālūkapānaṁ phārusakapānaṁ. Anujānāmi, bhikkhave, sabbaṁ phalarasaṁ ṭhapetvā dhaññaphalarasaṁ. Anujānāmi, bhikkhave, sabbaṁ pattarasaṁ ṭhapetvā ḍākarasaṁ. Anujānāmi, bhikkhave, sabbaṁ puppharasaṁ ṭhapetvā madhūkapuppharasaṁ. Anujānāmi, bhikkhave, ucchurasan”ti. Atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—“kālo, bho gotama, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.
Knowing that the Buddha had consented, Keṇiya got up from his seat and left. Soon afterwards the Buddha gave a teaching and addressed the monks: “I allow eight kinds of drinks: mango drinks, rose-apple drinks, drinks from bananas with seeds, drinks from seedless bananas, licorice drinks, grape drinks, drinks made from lotus tubers, and falsa fruit drinks. I allow juice from all fruits, except grain. I allow juice from all leaves, except the leaves of potherbs. I allow juice from all flowers, except licorice flowers. I allow sugarcane juice.” The following morning Keṇiya had various kinds of fine foods prepared in his own hermitage and then had the Buddha informed that the meal was ready. The Buddha robed up, took his bowl and robe, and went to Keṇiya’s hermitage where he sat down on the prepared seat together with the Sangha of monks.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Tatiyampi yācitabbo. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu dve saṅghādisesā āpattiyo āpajji dvemāsappaṭicchannāyo. “ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṅghaṁ ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan”ti. Tassa parivasantassa lajjīdhammo okkami— “ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. “yannūnāhaṁ saṅghaṁ itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan”ti. So saṅghaṁ itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yācati.
and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk so-and-so had committed two offenses entailing suspension, both concealed for two months. “I’ve committed two offenses entailing suspension, both concealed for two months. Let me ask the Sangha for probation for two months for one of those offenses.” While on probation, he was overcome with guilt. He considered what he had done and thought, “Let me ask the Sangha for probation for two months for the other offense too.” He’s now asking the Sangha for probation for two months for that other offense.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Paṭhamaṁ pāṭihāriyaṁ. Atha kho bhagavā uruvelakassapassa jaṭilassa assamassa avidūre aññatarasmiṁ vanasaṇḍe vihāsi. Atha kho cattāro mahārājāno abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā catuddisā aṭṭhaṁsu seyyathāpi mahantā aggikkhandhā. Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca— “kālo, mahāsamaṇa, niṭṭhitaṁ bhattaṁ. Ke nu kho te, mahāsamaṇa, abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena tvaṁ tenupasaṅkamiṁsu, upasaṅkamitvā taṁ abhivādetvā catuddisā aṭṭhaṁsu seyyathāpi mahantā aggikkhandhā”ti. “Ete kho, kassapa, cattāro mahārājāno yenāhaṁ tenupasaṅkamiṁsu dhammassavanāyā”ti. Atha kho uruvelakassapassa jaṭilassa etadahosi— “mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma cattāropi mahārājāno upasaṅkamissanti dhammassavanāya, na tveva ca kho arahā yathā ahan”ti. Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.
The first wonder is finished. Soon afterwards the Buddha stayed in a forest grove not far from Uruvelā Kassapa’s hermitage. Then, when the night was well advanced, the magnificent four great kings approached the Buddha, illuminating the whole forest grove. They bowed down to the Buddha and stood at the four cardinal points, appearing like great bonfires. The next morning Uruvelā Kassapa went to the Buddha and said, “It’s time, Great Ascetic, the meal is ready. And who was it that visited you last night?” “That was the four great kings. They came to me to hear the Teaching.” Uruvelā Kassapa thought, “The Great Ascetic is powerful and mighty, in that even the four great kings go to him to hear the Teaching. But he’s not a perfected one like me.” The Buddha ate his meal and continued to stay in the same forest grove.
智慧
vinaya
趣旨一致
中
‘Suṇātu me, bhante, saṅgho. Ayaṁ sabbo saṅgho sabhāgaṁ āpattiṁ āpanno. Yadā aññaṁ bhikkhuṁ suddhaṁ anāpattikaṁ passissati tadā tassa santike taṁ āpattiṁ paṭikarissatī’ti vatvā pavāretabbaṁ; na tveva tappaccayā pavāraṇāya antarāyo kātabbo. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sabbo saṅgho sabhāgāya āpattiyā vematiko hoti. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Ayaṁ sabbo saṅgho sabhāgāya āpattiyā vematiko. Yadā nibbematiko bhavissati tadā taṁ āpattiṁ paṭikarissatī’ti vatvā,
‘Please, venerables, I ask the Sangha to listen. This whole Sangha has committed the same offense. When the Sangha sees another monk who is pure and free of offenses, it should make amends for this offense with him.’ Once this has been said, they can do the invitation ceremony. This is not an obstacle to doing the invitation ceremony. On the invitation day, the whole Sangha in a certain monastery may be unsure if it has committed the same offense. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. This whole Sangha is unsure if it has committed the same offense. When the Sangha is sure, it should make amends for this offense.’
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
titthiyapakkantakassa, bhikkhave … mātughātakassa, bhikkhave … pitughātakassa, bhikkhave … arahantaghātakassa, bhikkhave … bhikkhunidūsakassa, bhikkhave … saṅghabhedakassa, bhikkhave … lohituppādakassa, bhikkhave … ubhatobyañjanakassa, bhikkhave … nānāsaṁvāsakassa, bhikkhave … nānāsīmāya ṭhitassa, bhikkhave …
of one who’s previously left to join the monastics of another religion, of a matricide, of a patricide, of a murderer of a perfected one, of one who’s raped a nun, of one who’s caused a schism in the Sangha, of one who’s caused the Buddha to bleed, of a hermaphrodite, of one who belongs to a different Buddhist sect, of one who’s outside the monastery zone,
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Aparesampi, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Eko kāyikena davena samannāgato hoti, eko vācasikena davena samannāgato hoti, eko kāyikavācasikena davena samannāgato hoti— Aparesampi, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Eko kāyikena anācārena samannāgato hoti, eko vācasikena anācārena samannāgato hoti, eko kāyikavācasikena anācārena samannāgato hoti— Aparesampi, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Eko kāyikena upaghātikena samannāgato hoti, eko vācasikena upaghātikena samannāgato hoti, eko kāyikavācasikena upaghātikena samannāgato hoti— Aparesampi, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Eko kāyikena micchājīvena samannāgato hoti, eko vācasikena micchājīvena samannāgato hoti, eko kāyikavācasikena micchājīvena samannāgato hoti— Ākaṅkhamānacuddasakaṁ niṭṭhitaṁ. 3.4. Aṭṭhārasavatta
The Sangha may, if it wishes, do a procedure of banishment against three other kinds of monks: those who are frivolous in bodily conduct; those who are frivolous in verbal conduct; those who are frivolous in bodily and verbal conduct. The Sangha may, if it wishes, do a procedure of banishment against three other kinds of monks: those who are improperly behaved by body; those who are improperly behaved by speech; those who are improperly behaved by body and speech. The Sangha may, if it wishes, do a procedure of banishment against three other kinds of monks: those whose bodily conduct is harmful; those whose verbal conduct is harmful; those whose bodily and verbal conduct are harmful. The Sangha may, if it wishes, do a procedure of banishment against three other kinds of monks: those who have wrong livelihood by body; those who have wrong livelihood by speech; those who have wrong livelihood by body and speech.” The group of fourteen on wishing is finished. The eighteen kinds of conduct
⚠ 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
Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa bhikkhuno itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ dadeyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu dve saṅghādisesā āpattiyo āpajji dvemāsappaṭicchannāyo. “ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṅghaṁ ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan”ti. Tassa parivasantassa lajjīdhammo okkami— “ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. “yannūnāhaṁ saṅghaṁ itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan”ti. So saṅghaṁ itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yācati.
If the Sangha is ready, it should give him that probation. This is the motion. Please, venerables, I ask the Sangha to listen. The monk so-and-so had committed two offenses entailing suspension, both concealed for two months. “I’ve committed two offenses entailing suspension, both concealed for two months. Let me ask the Sangha for probation for two months for one of those offenses.” While on probation, he was overcome with guilt. He considered what he had done and thought, “Let me ask the Sangha for probation for two months for the other offense too.” He’s now asking the Sangha for probation for two months for that other offense.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ appamattakavissajjakaṁ sammanneyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṁ bhikkhuṁ appamattakavissajjakaṁ sammannati. Yassāyasmato khamati itthannāmassa bhikkhuno appamattakavissajjakassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. Sammato saṅghena itthannāmo bhikkhu appamattakavissajjako. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. Tena appamattakavissajjakena bhikkhunā ekā sūci dātabbā, satthakaṁ dātabbaṁ, upāhanā dātabbā, kāyabandhanaṁ dātabbaṁ, aṁsabaddhako dātabbo, parissāvanaṁ dātabbaṁ, dhammakaraṇo dātabbo, kusi dātabbā, aḍḍhakusi dātabbā, maṇḍalaṁ dātabbaṁ, aḍḍhamaṇḍalaṁ dātabbaṁ, anuvāto dātabbo, paribhaṇḍaṁ dātabbaṁ.
‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should appoint monk so-and-so as the distributor of minor requisites. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha appoints monk so-and-so as the distributor of minor requisites. Any monk who approves of appointing monk so-and-so as the distributor of minor requisites should remain silent. Any monk who doesn’t approve should speak up. The Sangha has appointed monk so-and-so as the distributor of minor requisites. The Sangha approves and is therefore silent. I’ll remember it thus.’” The monk who is the distributor of minor requisites should give things out one by one: needles, knives, sandals, belts, shoulder straps, water filters, and water strainers, and also robe material for long inter-panel strips, for short inter-panel strips, for large panels, for medium-sized panels, for lengthwise borders, and for crosswise borders.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
“Channamativassati, vivaṭaṁ nātivassati; Tasmā channaṁ vivaretha, evaṁ taṁ nātivassatī”ti. 4. Pātimokkhasavanāraha Atha kho bhagavā bhikkhū āmantesi— “nadānāhaṁ, bhikkhave, ito paraṁ uposathaṁ karissāmi, pātimokkhaṁ uddisissāmi. Tumhevadāni, bhikkhave, ito paraṁ uposathaṁ kareyyātha, pātimokkhaṁ uddiseyyātha. Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ tathāgato aparisuddhāya parisāya uposathaṁ kareyya, pātimokkhaṁ uddiseyya. Na ca, bhikkhave, sāpattikena pātimokkhaṁ sotabbaṁ.
“It rains on what’s concealed, Not on what’s revealed. Therefore, reveal the concealed, And it won’t be rained upon.” 4. One deserving to hear the Monastic Code The Buddha addressed the monks: “From now on, monks, I won’t be doing the observance-day ceremony or recite the Monastic Code. You should do it instead. It’s impossible for the Buddha to do the observance-day ceremony and recite the Monastic Code in an impure gathering. And, monks, you shouldn’t listen to the Monastic Code if you have an unconfessed offense.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Dutiyaṁ pāṭihāriyaṁ. Atha kho sakko devānamindo abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro ca. Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca— “kālo, mahāsamaṇa, niṭṭhitaṁ bhattaṁ. Ko nu kho so, mahāsamaṇa, abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena tvaṁ tenupasaṅkami, upasaṅkamitvā taṁ abhivādetvā ekamantaṁ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro cā”ti? “Eso kho, kassapa, sakko devānamindo yenāhaṁ tenupasaṅkami dhammassavanāyā”ti. Atha kho uruvelakassapassa jaṭilassa etadahosi— “mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma sakkopi devānamindo upasaṅkamissati dhammassavanāya, na tveva ca kho arahā yathā ahan”ti. Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi. Tatiyaṁ pāṭihāriyaṁ.
The second wonder is finished. Once again when the night was well advanced, Sakka, the magnificent ruler of the gods, approached the Buddha, illuminating the whole forest grove. He bowed down to the Buddha and stood up, appearing just like a great bonfire. But it was more splendid and sublime than the previous ones. The next morning Uruvelā Kassapa went to the Buddha and said, “It’s time, Great Ascetic, the meal is ready. And who was it that visited you last night?” “That was Sakka, the ruler of the gods. He came to me to hear the Teaching.” Uruvelā Kassapa thought, “The Great Ascetic is powerful and mighty, in that even Sakka, the ruler of gods, goes to him to hear the Teaching. But he’s not a perfected one like me.” The Buddha ate his meal and continued to stay in the same forest grove. The third wonder is finished.
智慧
vinaya
趣旨一致
中
iddhiyā vehāse ṭhitassa, bhikkhave, yassa saṅgho kammaṁ karoti, tassa ca, bhikkhave, saṅghamajjhe paṭikkosanā na ruhati. Imesaṁ kho, bhikkhave, saṅghamajjhe paṭikkosanā na ruhati. Kassa ca, bhikkhave, saṅghamajjhe paṭikkosanā ruhati? Bhikkhussa, bhikkhave, pakatattassa samānasaṁvāsakassa samānasīmāya ṭhitassa antamaso ānantarikassāpi bhikkhuno viññāpentassa saṅghamajjhe paṭikkosanā ruhati. 6. Dvenissāraṇādikathā Dvemā, bhikkhave, nissāraṇā. Atthi, bhikkhave, puggalo appatto nissāraṇaṁ. Tañce saṅgho nissāreti, ekacco sunissārito, ekacco dunnissārito. Katamo ca, bhikkhave, puggalo appatto nissāraṇaṁ, tañce saṅgho nissāreti—dunnissārito? Idha pana, bhikkhave, bhikkhu suddho hoti anāpattiko. Tañce saṅgho nissāreti—dunnissārito.
of one floating in the air by supernormal power, or of one who’s subject to the legal procedure is invalid. And whose objections are valid in the midst of the Sangha? In the midst of the Sangha, the objection of a regular monk, who belongs to the same Buddhist sect and is staying within the same monastery zone, even if just declared to a monk sitting next to him, is valid. 6. Discussion of the two kinds of sending away, etc. “There are two kinds of sending away. If the Sangha sends away someone who doesn’t have the attributes needed to be sent away, the sending away may succeed or fail. When does it fail? It fails if the monk is pure, without offenses.
⚠ 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
Pabbājanīyakammakatena, bhikkhave, bhikkhunā sammā vattitabbaṁ. Tatrāyaṁ sammāvattanā— na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo, na bhikkhunovādakasammuti sāditabbā, sammatenapi bhikkhuniyo na ovaditabbā. Yāya āpattiyā saṅghena pabbājanīyakammaṁ kataṁ hoti sā āpatti na āpajjitabbā, aññā vā tādisikā, tato vā pāpiṭṭhatarā;
“A monk who’s had a legal procedure of banishment done against himself should conduct himself properly. 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 the Sangha did the procedure of banishing him. He shouldn’t commit an offense similar to the offense for which the Sangha did the procedure of banishing him. He shouldn’t commit an offense worse than the offense for which the Sangha did the procedure of banishing 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
Saṅgho itthannāmassa bhikkhuno itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ deti. Yassāyasmato khamati itthannāmassa bhikkhuno itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi …pe…. Dinno saṅghena itthannāmassa bhikkhuno itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāso. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti. Tena, bhikkhave, bhikkhunā tadupādāya dve māsā parivasitabbā. 2.4. Dvemāsāparivasitabbavidhi Idha pana, bhikkhave, bhikkhu dve saṅghādisesā āpattiyo āpajjati dvemāsappaṭicchannāyo.
The Sangha gives him that probation. Any monk who approves of giving him that probation 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 given monk so-and-so probation for two months for the other offense, concealed for two months. The Sangha approves and is therefore silent. I’ll remember it thus.’ Starting right there, that monk must stay on probation for two months.” Processes for staying on probation for two months “It may be that a monk has committed two offenses entailing suspension, both concealed for two months.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Yo suṇeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, yo sāpattiko pātimokkhaṁ suṇāti, tassa pātimokkhaṁ ṭhapetuṁ. Evañca pana, bhikkhave, ṭhapetabbaṁ. Tadahuposathe cātuddase vā pannarase vā tasmiṁ puggale sammukhībhūte saṅghamajjhe udāharitabbaṁ— ‘Suṇātu me, bhante, saṅgho. Itthannāmo puggalo sāpattiko, tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabban’ti ṭhapitaṁ hoti pātimokkhan”ti. Tena kho pana samayena chabbaggiyā bhikkhū— “nāmhe koci jānātī”ti sāpattikāva pātimokkhaṁ suṇanti. Therā bhikkhū paracittaviduno bhikkhūnaṁ ārocenti— “itthannāmo ca itthannāmo ca, āvuso, chabbaggiyā bhikkhū—
If you do, you commit an offense of wrong conduct. If anyone who has an unconfessed offense listens to the Monastic Code, I allow you to cancel his hearing of the Monastic Code. And it should be done like this. On the observance day, whether the fourteenth or the fifteenth, in the midst of the Sangha and in the presence of that person, you should announce: ‘Please, venerables, I ask the Sangha to listen. The person so-and-so has an unconfessed offense. I cancel his hearing of the Monastic Code. The Monastic Code shouldn’t be recited in his presence.’ Then his hearing of the Monastic Code is canceled.” Soon afterwards, thinking that nobody knew about them, the monks from the group of six listened to the Monastic Code while having unconfessed offenses. The senior monks who could read the minds of others informed the monks about this.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Te na jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti bahutarā. Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṁ. Pavāritānaṁ anāpatti. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te na jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti.
They don’t know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, 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 no offense for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
kammaṁ na garahitabbaṁ, kammikā na garahitabbā. Na pakatattassa bhikkhuno uposatho ṭhapetabbo, na pavāraṇā ṭhapetabbā, na savacanīyaṁ kātabbaṁ, na anuvādo paṭṭhapetabbo, na okāso kāretabbo, na codetabbo, na sāretabbo, na bhikkhūhi sampayojetabban”ti.
He shouldn’t criticize the procedure. He shouldn’t criticize those who did the procedure. He shouldn’t cancel the observance-day ceremony of a regular monk. He shouldn’t cancel the invitation ceremony of a regular monk. He shouldn’t direct a regular monk. He shouldn’t give instructions to a regular monk. He shouldn’t get permission from a regular monk to correct him. 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.”
⚠ 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
‘ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṅghaṁ ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan’ti. Tassa parivasantassa lajjīdhammo okkami— ‘ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. “yannūnāhaṁ saṅghaṁ itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan”’ti. Tena, bhikkhave, bhikkhunā tadupādāya dve māsā parivasitabbā. Idha pana, bhikkhave, bhikkhu dve saṅghādisesā āpattiyo āpajjati dvemāsappaṭicchannāyo; ekaṁ āpattiṁ jānāti, ekaṁ āpattiṁ na jānāti. So saṅghaṁ yaṁ āpattiṁ jānāti, tassā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yācati. So parivasanto itarampi āpattiṁ jānāti.
‘I’ve committed two offenses entailing suspension, both concealed for two months. Let me ask the Sangha for probation for two months for one of those offenses.’ While on probation, he’s overcome with guilt. He considers all this and thinks, ‘Let me ask the Sangha for probation for two months for the other offense too.’ Starting right there, that monk must stay on probation for two months. It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He’s aware of one, but not the other. He asks the Sangha for probation for two months for the offense he’s aware of, While on probation, he finds out about the other offense.
⚠ 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 sāmaṇerapesakaṁ sammanneyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṁ bhikkhuṁ sāmaṇerapesakaṁ sammannati. Yassāyasmato khamati itthannāmassa bhikkhuno sāmaṇerapesakassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. Sammato saṅghena itthannāmo bhikkhu sāmaṇerapesako.
And he should be appointed like this. 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 supervisor of novice monks. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha appoints monk so-and-so as the supervisor of novice monks. Any monk who approves of appointing monk so-and-so as the supervisor of novice monks should remain silent. Any monk who doesn’t approve should speak up. The Sangha has appointed monk so-and-so as the supervisor of novice monks.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Kiṁ saṅghassa pubbakiccaṁ? Pārisuddhiṁ āyasmanto ārocetha. Pātimokkhaṁ uddisissāmi. Taṁ sabbeva santā sādhukaṁ suṇoma manasi karoma. Yassa siyā āpatti, so āvikareyya. Asantiyā āpattiyā tuṇhī bhavitabbaṁ. Tuṇhībhāvena kho panāyasmante parisuddhāti vedissāmi. Yathā kho pana paccekapuṭṭhassa veyyākaraṇaṁ hoti, evamevaṁ evarūpāya parisāya yāvatatiyaṁ anussāvitaṁ hoti. Yo pana bhikkhu yāvatatiyaṁ anussāviyamāne saramāno santiṁ āpattiṁ nāvikareyya, sampajānamusāvādassa hoti. Sampajānamusāvādo kho panāyasmanto antarāyiko dhammo vutto bhagavatā.
What is the preliminary duty of the Sangha? The venerables should declare their purity. I will recite the Monastic Code. Everyone present should listen to it and attend carefully. Anyone who has committed an offense should reveal it. If you haven’t committed any offense, you should remain silent. If you are silent, I will regard you as pure. Just as one responds when asked individually, so too, an announcement is made three times in this kind of gathering. If a monk remembers an offense while the announcement is being made up to the third time, but doesn’t reveal it, he is lying in full awareness. Lying in full awareness is called an obstacle by the Buddha.
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）