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経典: vinaya
✕ クリア
智慧
vinaya
趣旨一致
中
Theravāda Vinayapiṭaka Cūḷavagga 11. Kammakkhandhaka 1. Tajjanīyakamma Namo tassa Bhagavato Arahato Sammāsambuddhassa. Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena paṇḍukalohitakā bhikkhū attanā bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā, yepi caññe bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā te upasaṅkamitvā evaṁ vadanti— “mā kho tumhe, āyasmanto, eso ajesi. Balavābalavaṁ paṭimantetha. Tumhe tena paṇḍitatarā ca byattatarā ca bahussutatarā ca alamattatarā ca.
Theravāda Collection on Monastic Law The Small Division The chapter on legal procedures 1. The legal procedure of condemnation Homage to the Buddha, the Perfected One, the fully Awakened One At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time the monks Paṇḍuka and Lohitaka were quarrelsome, argumentative, and creators of legal issues in the Sangha. They went to other monks who were also quarrelsome, argumentative, and creators of legal issues in the Sangha, and said to them, “Don’t let him beat you. Argue back forcefully. You’re wiser, more competent, more learned, and more capable than he.
⚠ 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
So ciṇṇamānatto saṅghaṁ abbhānaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho udāyiṁ bhikkhuṁ abbheyya. Esā ñatti. 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. So ciṇṇamānatto saṅghaṁ abbhānaṁ yācati. Saṅgho udāyiṁ bhikkhuṁ abbheti. Yassāyasmato khamati udāyissa bhikkhuno abbhānaṁ, so tuṇhassa;
He’s now completed that trial period and is asking the Sangha for rehabilitation. If the Sangha is ready, it should rehabilitate him. 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, When he had completed that probation, he asked the Sangha to give him the trial period of six days, He’s now completed that trial period and is asking the Sangha for rehabilitation. The Sangha rehabilitates him. Any monk who approves of rehabilitating him should remain silent.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
na sādiyanti samaṇā sakyaputtiyā jātarūparajataṁ; na paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṁ; nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā. Yassa kho, gāmaṇi, jātarūparajataṁ kappati, pañcapi tassa kāmaguṇā kappanti. Yassa pañca kāmaguṇā kappanti ekaṁsenetaṁ, gāmaṇi, dhāreyyāsi— assamaṇadhammo asakyaputtiyadhammoti. Api cāhaṁ, gāmaṇi, evaṁ vadāmi tiṇaṁ tiṇatthikena pariyesitabbaṁ; dāru dārutthikena pariyesitabbaṁ; Na tvevāhaṁ, gāmaṇi, kenaci pariyāyena jātarūparajataṁ sāditabbaṁ pariyesitabbanti vadāmī’ti. Evaṁvādī kirāhaṁ āyasmante upāsake saddhe pasanne akkosāmi, paribhāsāmi, appasādaṁ karomi;
They neither accept nor receive gold, silver, or money. The Sakyan monastics have given up gems and gold, and live without gold, silver, and money. Whoever is allowed gold, silver, or money is also allowed the pleasures of the world. And you should know that anyone who’s allowed the pleasures of the world doesn’t have the qualities of an ascetic, the qualities of a Sakyan monastic. Still, I say that anyone who needs grass may look for it, likewise timber, But under no circumstances should they accept or look for gold, silver, or money.’ It’s by speaking like this, it seems, that I’m abusing and reviling the venerable lay followers who have faith and confidence, and that I’m destroying their confidence.
智慧
vinaya
趣旨一致
中
Tena kho pana samayena bhikkhū paṇḍakupajjhāyena upasampādenti …pe… theyyasaṁvāsakupajjhāyena upasampādenti …pe… titthiyapakkantakupajjhāyena upasampādenti …pe… tiracchānagatupajjhāyena upasampādenti …pe… mātughātakupajjhāyena upasampādenti …pe… pitughātakupajjhāyena upasampādenti …pe… arahantaghātakupajjhāyena upasampādenti …pe… bhikkhunidūsakupajjhāyena upasampādenti …pe… saṅghabhedakupajjhāyena upasampādenti …pe… lohituppādakupajjhāyena upasampādenti …pe…
On one occasion the monks gave the full ordination with a <i lang='pi' translate='no'>paṇḍaka</i> as preceptor … with a fake monk as preceptor … with one who has previously left to join the monastics of another religion as preceptor … with an animal as preceptor … with a matricide as preceptor … with a patricide as preceptor … with a murderer of a perfected one as preceptor … with one who had raped a nun as preceptor … with one who had caused a schism in the Sangha as preceptor … with one who had caused the Buddha to bleed as preceptor …
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gopālakā”ti. “Na, bhikkhave, chatte vassaṁ upagantabbaṁ. Yo upagaccheyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū cāṭiyā vassaṁ upagacchanti. Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi titthiyā”ti. “Na, bhikkhave, cāṭiyā vassaṁ upagantabbaṁ. Yo upagaccheyya, āpatti dukkaṭassā”ti. 11. Adhammikakatikā
People complained and criticized them, “They’re just like cowherds.” “You shouldn’t enter the rains residence under a sunshade. If you do, you commit an offense of wrong conduct.” At one time monks entered the rains residence in a large earthenware pot. People complained and criticized them, “They’re just like the monastics of other religions.” “You shouldn’t enter the rains residence in a large earthenware pot. If you do, you commit an offense of wrong conduct.” 11. Illegitimate agreements
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
“bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa, vaṇṇavādī. Ayaṁ, bhante, potthako anekapariyāyena appicchatāya santuṭṭhitāya sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṁvattati. Sādhu, bhante, bhagavā bhikkhūnaṁ potthakaṁ anujānātū”ti. Vigarahi buddho bhagavā— “ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma tvaṁ, moghapurisa, potthakaṁ nivāsessasi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, potthako nivāsetabbo.
“In many ways, sir, you praise fewness of wishes, contentment, self-effacement, ascetic practices, being inspiring, reduction in things, and being energetic. A jute robe leads to all those things. Please allow jute robes for the monks.” 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 dress in a sarong made of jute? This will affect people’s confidence …” After rebuking him … he gave a teaching and addressed the monks: “You shouldn’t dress in a sarong made of jute.
⚠ 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
yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi …pe…. Abbhito saṅghena udāyī bhikkhu. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. 1.6. Pañcāhappaṭicchannaparivāsa Tena kho pana samayena āyasmā udāyī ekaṁ āpattiṁ āpanno hoti sañcetanikaṁ sukkavissaṭṭhiṁ dvīhappaṭicchannaṁ …pe… tīhappaṭicchannaṁ …pe… catūhappaṭicchannaṁ …pe… pañcāhappaṭicchannaṁ.
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 rehabilitated the monk Udāyī. The Sangha approves and is therefore silent. I’ll remember it thus.’” Probation for those with offenses concealed for five days On one occasion Venerable Udāyī had committed one offense of intentional emission of semen, concealed for two days. … concealed for three days. … concealed for four days. … concealed for five days.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Atha kho te bhikkhū taṁ āvāsaṁ gantvā taṁ theraṁ etadavocuṁ— “idaṁ, bhante, adhikaraṇaṁ evaṁ jātaṁ, evaṁ samuppannaṁ. Sādhu, bhante, thero imaṁ adhikaraṇaṁ vūpasametu dhammena vinayena satthusāsanena, yathayidaṁ adhikaraṇaṁ suvūpasantaṁ assā”ti. Atha kho so thero— yathā sāvatthiyā saṅghena adhikaraṇaṁ vūpasamitaṁ, yathā sambahulehi therehi adhikaraṇaṁ vūpasamitaṁ, yathā tīhi therehi adhikaraṇaṁ vūpasamitaṁ, yathā dvīhi therehi adhikaraṇaṁ vūpasamitaṁ, tathā suvūpasantanti— tathā taṁ adhikaraṇaṁ vūpasamesi. Atha kho te bhikkhū asantuṭṭhā sāvatthiyā saṅghassa adhikaraṇavūpasamanena, asantuṭṭhā sambahulānaṁ therānaṁ adhikaraṇavūpasamanena, asantuṭṭhā tiṇṇaṁ therānaṁ adhikaraṇavūpasamanena, asantuṭṭhā dvinnaṁ therānaṁ adhikaraṇavūpasamanena, asantuṭṭhā ekassa therassa adhikaraṇavūpasamanena, yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavato etamatthaṁ ārocesuṁ …pe… “Nihatametaṁ, bhikkhave, adhikaraṇaṁ santaṁ vūpasantaṁ suvūpasantaṁ. Anujānāmi, bhikkhave, tesaṁ bhikkhūnaṁ saññattiyā tayo salākaggāhe— gūḷhakaṁ, sakaṇṇajappakaṁ, vivaṭakaṁ.
They then went to that monastery and said to that senior monk, “This legal issue has come about in this way. Venerable, please resolve it—according to the Teaching, the Monastic Law, and the Teacher’s instruction—so that it will be properly disposed of.” That senior monk thought, “This legal issue was properly disposed of by the Sangha at Sāvatthī, and likewise by that number of senior monks, by those three senior monks, and by those two senior monks,” and he disposed of it in the same way. Since those monks were dissatisfied with how all of these had disposed of that legal issue, they went to the Buddha and told him what had happened. … The Buddha said: “Monks, this legal issue has been settled, laid to rest, and properly disposed of. To persuade those monks, I allow three kinds of voting: a secret ballot, whispering in the ear, and an open vote.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
“yo, bhagavā, sotāpanno so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. “yo, bhagavā, sakadāgāmī …pe… yo, bhagavā, anāgāmī …pe… yo, bhagavā, arahā so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. “yo, bhagavā, tevijjo so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. “yo, bhagavā, chaḷabhiñño so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. Atha kho bhagavā bhikkhū āmantesi— “bhūtapubbaṁ, bhikkhave, himavantapadese mahānigrodho ahosi. Taṁ tayo sahāyā upanissāya vihariṁsu— tittiro ca, makkaṭo ca, hatthināgo ca.
the stream-enterers, the once-returners, the nonreturners, the perfected ones, those who have attained the three true insights, or those who have attained the six direct knowledges deserve the best seat, water, and almsfood.” The Buddha then addressed the monks: “Once upon a time, monks, there was a great banyan tree on the slopes of the Himalayas. Three friends lived near it: a partridge, a monkey, and an elephant.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Vihiṁsasaññī paguṇaṁ na bhāsiṁ, Dhammaṁ paṇītaṁ manujesu brahme”ti. Atha kho brahmā sahampati— “katāvakāso khomhi bhagavatā dhammadesanāyā”ti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi. Brahmayācanakathā niṭṭhitā. 6. Pañcavaggiyakathā Atha kho bhagavato etadahosi— “kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ? Ko imaṁ dhammaṁ khippameva ājānissatī”ti? Atha kho bhagavato etadahosi—
Seeing trouble, supreme being, I did not speak the sublime and subtle Truth.” Sahampati thought, “The Buddha has consented to teach.” He bowed down, circumambulated the Buddha with his right side toward him, and disappeared right there. The account of the supreme being’s request is finished. 6. The account of the group of five The Buddha thought, “Who should I teach first? Who will understand this Teaching quickly?” And it occurred to him,
智慧
vinaya
趣旨一致
中
Yo nivāseyya, āpatti dukkaṭassā”ti. 27. Sabbanīlakādipaṭikkhepakathā Tena kho pana samayena chabbaggiyā bhikkhū sabbanīlakāni cīvarāni dhārenti …pe… sabbapītakāni cīvarāni dhārenti …pe… sabbalohitakāni cīvarāni dhārenti …pe… sabbamañjiṭṭhakāni cīvarāni dhārenti …pe… sabbakaṇhāni cīvarāni dhārenti …pe… sabbamahāraṅgarattāni cīvarāni dhārenti …pe… sabbamahānāmarattāni cīvarāni dhārenti …pe… acchinnadasāni cīvarāni dhārenti …pe…
If you do, you commit an offense of wrong conduct.” 27. Discussion of the prohibition against what is entirely blue, etc. At that time the monks from the group of six wore entirely blue robes, entirely yellow robes, entirely red robes, entirely magenta robes, entirely black robes, entirely orange robes, and entirely beige robes; and robes with borders made from a single piece of cloth,
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
“ayaṁ kho āḷāro kālāmo paṇḍito byatto medhāvī dīgharattaṁ apparajakkhajātiko; yannūnāhaṁ āḷārassa kālāmassa paṭhamaṁ dhammaṁ deseyyaṁ, so imaṁ dhammaṁ khippameva ājānissatī”ti. Atha kho antarahitā devatā bhagavato ārocesi—“sattāhakālaṅkato, bhante, āḷāro kālāmo”ti. Bhagavatopi kho ñāṇaṁ udapādi—“sattāhakālaṅkato āḷāro kālāmo”ti. “mahājāniyo kho āḷāro kālāmo; sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā”ti. Atha kho bhagavato etadahosi— “kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ? Ko imaṁ dhammaṁ khippameva ājānissatī”ti? Atha kho bhagavato etadahosi—
“Ālāra Kālāma is wise and competent, and has for a long time had little dust in his eyes. Let me teach him first. He will understand it quickly.” But an invisible god informed the Buddha, “Sir, Ālāra Kālāma died seven days ago,” and the Buddha also knew this for himself. “Ālāra Kālāma’s loss is great. If he had heard this Teaching, he would have understood it quickly.” Again the Buddha thought, “Who should I teach first? Who will understand this Teaching quickly?” And it occurred to him,
⚠ 希死念慮の場面では使わない
智慧
vinaya
趣旨一致
中
Ime paṇḍukalohitakā bhikkhū attanā bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā, yepi caññe bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā te upasaṅkamitvā evaṁ vadanti— “mā kho tumhe, āyasmanto, eso ajesi. Balavābalavaṁ paṭimantetha. Tumhe tena paṇḍitatarā ca byattatarā ca bahussutatarā ca alamattatarā ca. Mā cassa bhāyittha. Mayampi tumhākaṁ pakkhā bhavissāmā”ti. Tena anuppannāni ceva bhaṇḍanāni uppajjanti, uppannāni ca bhaṇḍanāni bhiyyobhāvāya vepullāya saṁvattanti. Yadi saṅghassa pattakallaṁ, saṅgho paṇḍukalohitakānaṁ bhikkhūnaṁ tajjanīyakammaṁ kareyya. Esā ñatti. Suṇātu me, bhante, saṅgho.
These monks Paṇḍuka and Lohitaka are quarrelsome, argumentative, and creators of legal issues in the Sangha. They go to other monks who are also quarrelsome, argumentative, and creators of legal issues in the Sangha, and they say to them, “Don’t let him beat you. Argue back forcefully. You’re wiser, more competent, more learned, and more capable than he. Don’t be afraid of him. We’ll take your side.” Because of this, new quarrels start and existing quarrels become worse. If the Sangha is ready, it should do a legal procedure of condemnation against the monks Paṇḍuka and Lohitaka. This is the motion. Please, venerables, I ask the Sangha to listen.
⚠ 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
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ dadeyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ yācati. Saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ deti.
A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk Udāyī has committed one offense of intentional emission of semen, concealed for five days. He’s asking the Sangha for probation for five days for that offense. 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 Udāyī has committed one offense of intentional emission of semen, concealed for five days. He’s asking the Sangha for probation for five days for that offense. The Sangha gives him that probation.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Atha kho āyasmā yaso kākaṇḍakaputto pāveyyakānañca avantidakkhiṇāpathakānañca bhikkhūnaṁ santike dūtaṁ pāhesi— “āgacchantu āyasmantā; imaṁ adhikaraṇaṁ ādiyissāma. Pure adhammo dippati, dhammo paṭibāhiyyati; avinayo dippati, vinayo paṭibāhiyyati; pure adhammavādino balavanto honti, dhammavādino dubbalā honti; avinayavādino balavanto honti, vinayavādino dubbalā hontī”ti. Tena kho pana samayena āyasmā sambhūto sāṇavāsī ahogaṅge pabbate paṭivasati. Atha kho āyasmā yaso kākaṇḍakaputto yena ahogaṅgo pabbato, yenāyasmā sambhūto sāṇavāsī tenupasaṅkami, upasaṅkamitvā āyasmantaṁ sambhūtaṁ sāṇavāsiṁ abhivādetvā ekamantaṁ nisīdi. “ime, bhante, vesālikā vajjiputtakā bhikkhū vesāliyaṁ dasa vatthūni dīpenti—
Yasa then sent a message to the monks at Pāvā and to the monks in Avantī in the southern region: “Please come, venerables. Let’s take on this legal issue— before what’s contrary to the Teaching shines forth and the Teaching is obstructed; before what’s contrary to the Monastic Law shines forth and the Monastic Law is obstructed; before those who speak contrary to the Teaching become strong and those who speak in accordance with it become weak; before those who speak contrary to the Monastic Law become strong and those who speak in accordance with it become weak.” Yasa then traveled to Venerable Sambhūta Sāṇavāsī who was staying on the Ahogaṅga mountain. He bowed, sat down, “Sir, the Vajjian monks of Vesālī proclaim these ten practices as allowable:
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
“ayaṁ kho udako rāmaputto paṇḍito byatto medhāvī dīgharattaṁ apparajakkhajātiko; yannūnāhaṁ udakassa rāmaputtassa paṭhamaṁ dhammaṁ deseyyaṁ, so imaṁ dhammaṁ khippameva ājānissatī”ti. Atha kho antarahitā devatā bhagavato ārocesi—“abhidosakālaṅkato, bhante, udako rāmaputto”ti. Bhagavatopi kho ñāṇaṁ udapādi—“abhidosakālaṅkato udako rāmaputto”ti. “mahājāniyo kho udako rāmaputto; sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā”ti. Atha kho bhagavato etadahosi— “kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ? Ko imaṁ dhammaṁ khippameva ājānissatī”ti? Atha kho bhagavato etadahosi—
“Udaka Rāmaputta is wise and competent, and has for a long time had little dust in his eyes. Let me teach him first. He will understand it quickly.” But an invisible god informed the Buddha, “Sir, Udaka Rāmaputta died last night,” and the Buddha also knew this for himself. “Udaka Rāmaputta’s loss is great. If he had heard this Teaching, he would have understood it quickly.” Once again the Buddha thought, “Who should I teach first? Who will understand this Teaching quickly?” And it occurred to him,
⚠ 希死念慮の場面では使わない
智慧
vinaya
趣旨一致
中
Ime paṇḍukalohitakā bhikkhū attanā bhaṇḍanakārakā …pe… saṅghe adhikaraṇakārakā, yepi caññe bhikkhū bhaṇḍanakārakā …pe… saṅghe adhikaraṇakārakā te upasaṅkamitvā evaṁ vadanti— “mā kho tumhe, āyasmanto, eso ajesi. Balavābalavaṁ paṭimantetha. Tumhe tena paṇḍitatarā ca byattatarā ca bahussutatarā ca alamattatarā ca. Mā cassa bhāyittha. Mayampi tumhākaṁ pakkhā bhavissāmā”ti. Tena anuppannāni ceva bhaṇḍanāni uppajjanti, uppannāni ca bhaṇḍanāni bhiyyobhāvāya vepullāya saṁvattanti. Saṅgho paṇḍukalohitakānaṁ bhikkhūnaṁ tajjanīyakammaṁ karoti.
These monks Paṇḍuka and Lohitaka are quarrelsome, argumentative, and creators of legal issues in the Sangha. They go to other monks who are also quarrelsome, argumentative, and creators of legal issues in the Sangha, and they say to them, “Don’t let him beat you. Argue back forcefully. You’re wiser, more competent, more learned, and more capable than he. Don’t be afraid of him. We’ll take your side.” Because of this, new quarrels start and existing quarrels become worse. The Sangha does a legal procedure of condemnation against the monks Paṇḍuka and Lohitaka.
⚠ 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
29. Saṅghebhinnecīvaruppādakathā Idha pana, bhikkhave, vassaṁvuṭṭhānaṁ bhikkhūnaṁ anuppanne cīvare saṅgho bhijjati. Tattha manussā ekasmiṁ pakkhe udakaṁ denti, ekasmiṁ pakkhe cīvaraṁ denti— saṅghassa demāti. Saṅghassevetaṁ. Idha pana, bhikkhave, vassaṁvuṭṭhānaṁ bhikkhūnaṁ anuppanne cīvare saṅgho bhijjati. Tattha manussā ekasmiṁ pakkhe udakaṁ denti, tasmiṁyeva pakkhe cīvaraṁ denti— saṅghassa demāti. Saṅghassevetaṁ. Idha pana, bhikkhave, vassaṁvuṭṭhānaṁ bhikkhūnaṁ anuppanne cīvare saṅgho bhijjati.
29. Discussion of robe-cloth that is offered when the Sangha is divided “It may be that the Sangha splits before robe-cloth is offered to those monks who have completed the rains residence. If people then give water to one side and robe-cloth to the other, saying, ‘We give to the Sangha,’ it’s all for the Sangha. It may be that the Sangha splits before robe-cloth is offered to those monks who have completed the rains residence. If people then give water and robe-cloth to the same side, saying, ‘We give to the Sangha,’ it’s all for the Sangha. It may be that the Sangha splits before robe-cloth is offered to those monks who have completed the rains residence.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Yassāyasmato khamati paṇḍukalohitakānaṁ bhikkhūnaṁ tajjanīyassa kammassa karaṇaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi— suṇātu me, bhante, saṅgho. Ime paṇḍukalohitakā bhikkhū attanā bhaṇḍanakārakā …pe… saṅghe adhikaraṇakārakā, yepi caññe bhikkhū bhaṇḍanakārakā …pe… saṅghe adhikaraṇakārakā te upasaṅkamitvā evaṁ vadanti— “mā kho tumhe, āyasmanto, eso ajesi. Balavābalavaṁ paṭimantetha. Tumhe tena paṇḍitatarā ca byattatarā ca bahussutatarā ca alamattatarā ca.
Any monk who approves of doing this legal procedure should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. Please, venerables, I ask the Sangha to listen. These monks Paṇḍuka and Lohitaka are quarrelsome, argumentative, and creators of legal issues in the Sangha. They go to other monks who are also quarrelsome, argumentative, and creators of legal issues in the Sangha, and they say to them, “Don’t let him beat you. Argue back forcefully. You’re wiser, more competent, more learned, and more capable than he.
⚠ 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
Tassa kho, bhikkhave, bhikkhuno sativepullappattassa sativinayo dātabbo. Evañca pana, bhikkhave, dātabbo— Tena, bhikkhave, bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā …pe… ‘maṁ, bhante, bhikkhū amūlikāya sīlavipattiyā anuddhaṁsenti. Sohaṁ, bhante, sativepullappatto saṅghaṁ sativinayaṁ yācāmī’ti. Dutiyampi yācitabbo. Tatiyampi yācitabbo. Byattenaṁ bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Bhikkhū itthannāmaṁ bhikkhuṁ amūlikāya sīlavipattiyā anuddhaṁsenti.
If that monk has great clarity of memory, he’s to be granted resolution through recollection. And it should be granted like this. That monk should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, ‘Venerables, monks are groundlessly charging me with failure in morality. Because of my great clarity of memory, I ask the Sangha for resolution through recollection.’ 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. Monks are groundlessly charging monk so-and-so with failure in morality.
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）