🔖 ブックマーク機能はLINEログインで利用できます
💬 AIブッダに相談
10,023
偈句数
6,901
日本語訳あり
9,975
パーリ原文
経典 18
テーマ 20
該当 1,279
すべて
智慧 4287
老い 929
苦しみ 775
正念 717
業・因果 365
死 359
執着 353
幸せ 347
怒り 347
人間関係 246
自己 243
家族 234
不安 177
仕事 154
渇愛 145
慈悲 126
無常 108
孤独 45
空 43
感謝 23
経典: vinaya
✕ クリア
智慧
vinaya
趣旨一致
中
Pakkamanantikā natthi, chakke vippakate gati; Ādāya nissīmagataṁ, kāressaṁ iti jāyati. Niṭṭhānaṁ sanniṭṭhānañca, nāsanañca ime tayo; Ādāya “na paccessan”ti, bahisīme karomiti. Niṭṭhānaṁ sanniṭṭhānampi, nāsanampi idaṁ tayo;
There is no ending by departing, The outcome in the unfinished set of six; Takes, outside the monastery zone, “I’ll make”, he produces. Finished, and decision, Lost, these three; Taking it, he goes, thinking, “I won’t return”, “I’ll make outside the monastery zone”. Finished, also decision, Also lost, these three;
智慧
vinaya
趣旨一致
中
‘akataṁ kammaṁ dukkaṭaṁ kammaṁ puna kātabbaṁ kamman’ti, ime tattha bhikkhū dhammavādino. Idha pana, bhikkhave, bhikkhu bhaṇḍanakārako hoti …pe… saṅghe adhikaraṇakārako. Tatra ce bhikkhūnaṁ evaṁ hoti— ‘ayaṁ kho, āvuso, bhikkhu bhaṇḍanakārako …pe… saṅghe adhikaraṇakārako handassa mayaṁ tajjanīyakammaṁ karomā’ti. Te tassa tajjanīyakammaṁ karonti— dhammena vaggā. Tatraṭṭho saṅgho vivadati— ‘adhammena vaggakammaṁ, adhammena samaggakammaṁ, dhammena vaggakammaṁ, dhammapatirūpakena vaggakammaṁ, dhammapatirūpakena samaggakammaṁ, akataṁ kammaṁ dukkaṭaṁ kammaṁ puna kātabbaṁ kamman’ti. Tatra, bhikkhave, ye te bhikkhū evamāhaṁsu—
‘The legal procedure is invalid, it was badly done, and it needs to be done again,’ they are the ones there who speak in accordance with the Teaching. “It may be that a monk is quarrelsome and argumentative, one who creates legal issues in the Sangha. The monks consider, ‘This monk is quarrelsome and argumentative, one who creates legal issues in the Sangha. Well then, let’s do a legal procedure of condemnation against him.’ They do the procedure— legitimately but with an incomplete assembly. The Sangha there starts disputing: ‘It was an illegitimate procedure done with an incomplete assembly,’ ‘It was an illegitimate procedure done with a unanimous assembly,’ ‘It was a legitimate procedure done with an incomplete assembly,’ ‘It was a legitimate-like procedure done with an incomplete assembly,’ ‘It was a legitimate-like procedure done with a unanimous assembly,’ ‘The procedure is invalid, it was badly done, and it needs to be done again.’ Those monks who say,
⚠ 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
Eko buddhassa avaṇṇaṁ bhāsati, eko dhammassa avaṇṇaṁ bhāsati, eko saṅghassa avaṇṇaṁ bhāsati— Pāpikāya diṭṭhiyā appaṭinissage ukkhepanīyakamme ākaṅkhamānachakkaṁ niṭṭhitaṁ. 7.4. Tecattālīsavatta Pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyakammakatena, bhikkhave, bhikkhunā sammā vattitabbaṁ. Tatrāyaṁ sammāvattanā— na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo, na bhikkhunovādakasammuti sāditabbā, sammatenapi bhikkhuniyo na ovaditabbā.
those who disparage the Buddha; those who disparage the Teaching; those who disparage the Sangha.” The group of six on wishing in regard to the legal procedure of ejection for not giving up a bad view is finished. The forty-three kinds of conduct “A monk who’s had a legal procedure of ejection for not giving up a bad view 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.
⚠ 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 saṅghaṁ purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāyapaṭikassanaṁ yācati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ; Taṁ saṅgho purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāya paṭikassati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ deti; dhammena mānattaṁ deti, dhammena abbheti. So, bhikkhave, bhikkhu visuddho tāhi āpattīhi. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi …pe… vavatthitampi sambhinnampi. So saṅghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. So parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati parimāṇā paṭicchannāyo. So saṅghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṅgho antarāāpattīnaṁ mūlāya paṭikassati, adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ deti.
He asks the Sangha to be sent back to the beginning in this way, which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Sangha gives him the simultaneous probation, the trial period, and the rehabilitation legitimately. He’s purified of those offenses. It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Sangha for simultaneous probation for those offenses, While on probation, he commits a number of offenses entailing suspension, concealed and specified. He asks the Sangha to send him back to the beginning for those offenses, which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Sangha gives him the simultaneous probation illegitimately.
⚠ 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, aññehi ovadiyo anusāsiyo aññaṁ ovadituṁ anusāsituṁ maññissasi. Atilahuṁ kho tvaṁ, moghapurisa, bāhullāya āvatto, yadidaṁ gaṇabandhikaṁ. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya pasannānaṁ vā bhiyyobhāvāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, ūnadasavassena upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, dasavassena vā atirekadasavassena vā upasampādetun”ti.
The Buddha rebuked him, “It’s not suitable, foolish man, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. You ought to be taught and instructed by others. What, then, makes you think that you should teach and instruct another person? You have turned to indulgence too readily, that is, by forming a group. This will affect people’s confidence …” After rebuking him … he gave a teaching and addressed the monks: “You shouldn’t give the full ordination if you have less than ten years of seniority. If you do, you commit an offense of wrong conduct. I allow you to give the full ordination if you have ten or more years of seniority.”
⚠ 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
Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ. Uddesakānaṁ anāpatti. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te na jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti. Tehi uddiṭṭhamatte pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti samasamā. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. Uddesakānaṁ anāpatti. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
In such a case, those monks should recite the Monastic Code once more. There’s no offense for the reciters. On the observance day, four 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 observance-day ceremony and recite the Monastic Code. When they’ve just finished, an equal number of resident monks arrive. In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. There’s no offense for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
‘dhammena vaggakamman’ti, ye ca te bhikkhū evamāhaṁsu— ‘akataṁ kammaṁ dukkaṭaṁ kammaṁ puna kātabbaṁ kamman’ti, ime tattha bhikkhū dhammavādino. Idha pana, bhikkhave, bhikkhu bhaṇḍanakārako hoti …pe… saṅghe adhikaraṇakārako. Tatra ce bhikkhūnaṁ evaṁ hoti— ‘ayaṁ kho, āvuso, bhikkhu bhaṇḍanakārako …pe… saṅghe adhikaraṇakārako. Handassa mayaṁ tajjanīyakammaṁ karomā’ti. Te tassa tajjanīyakammaṁ karonti— dhammapatirūpakena vaggā.
‘It was a legitimate legal procedure done with an incomplete assembly,’ and those who say, ‘The legal procedure is invalid, it was badly done, and it needs to be done again,’ they are the ones there who speak in accordance with the Teaching. “It may be that a monk is quarrelsome and argumentative, one who creates legal issues in the Sangha. The monks consider, ‘This monk is quarrelsome and argumentative, one who creates legal issues in the Sangha. Well then, let’s do a legal procedure of condemnation against him.’ They do the procedure— in a legitimate-like way and with an incomplete assembly.
⚠ 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
Yāya āpattiyā saṅghena, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ kataṁ hoti sā āpatti na āpajjitabbā, aññā vā tādisikā, tato vā pāpiṭṭhatarā; kammaṁ na garahitabbaṁ, kammikā na garahitabbā …pe…,
He shouldn’t commit the same offense for which the Sangha did the procedure of ejecting him for not giving up a bad view. He shouldn’t commit an offense similar to the offense for which the Sangha did the procedure of ejecting him for not giving up a bad view. He shouldn’t commit an offense worse than the offense for which the Sangha did the procedure of ejecting him for not giving up a bad view. He shouldn’t criticize the procedure. He shouldn’t criticize those who did the procedure. He shouldn’t consent to a regular monk bowing down to him. He shouldn’t consent to a regular monk standing up for him. He shouldn’t consent to a regular monk raising his joined palms to him. He shouldn’t consent to a regular monk doing appropriate duties for him. He shouldn’t consent to a regular monk offering him a seat.
⚠ 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 parivasāmīti maññamāno antarā sambahulā saṅghādisesā āpattiyo āpajjati parimāṇā paṭicchannāyo. So tasmiṁ bhūmiyaṁ ṭhito purimāāpattīnaṁ antarāāpattiyo sarati, aparāāpattīnaṁ antarāāpattiyo sarati. Tassa evaṁ hoti— Yannūnāhaṁ saṅghaṁ purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāyapaṭikassanaṁ yāceyyaṁ dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ, dhammena mānattaṁ, dhammena abbhānan’ti. So saṅghaṁ purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca mūlāyapaṭikassanaṁ yācati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ, dhammena mānattaṁ, dhammena abbhānaṁ. Taṁ saṅgho purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāya paṭikassati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ deti, dhammena mānattaṁ deti, dhammena abbheti. So, bhikkhave, bhikkhu visuddho tāhi āpattīhi. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi …pe… vavatthitampi sambhinnampi. So saṅghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati.
Thinking that he’s on probation, he commits a number of offenses entailing suspension, concealed and specified. At this point he remembers offenses committed while on probation for the former offenses, and he remembers offenses committed while on probation for the further offenses. He considers all this and thinks, ‘Let me ask the Sangha to send me back to the beginning for all those offenses. The procedure must be legitimate, irreversible, and fit to stand. The simultaneous probation, the trial period, and the rehabilitation must all be legitimate.’ He asks the Sangha to be sent back to the beginning in this way, which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Sangha gives him the simultaneous probation, the trial period, and the rehabilitation legitimately. He’s purified of those offenses. It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Sangha for simultaneous probation for those offenses,
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Bhisaṁ ghasānassa nadīsu jaggato; Bhiṅkova paṅkaṁ abhibhakkhayitvā, Mamānukrubbaṁ kapaṇo marissatīti. Aṭṭhahi, bhikkhave, aṅgehi samannāgato bhikkhu dūteyyaṁ gantumarahati. Idha, bhikkhave, bhikkhu sotā ca hoti, sāvetā ca, uggahetā ca, dhāretā ca, viññātā ca, viññāpetā ca, kusalo ca sahitāsahitassa, no ca kalahakārako— imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgato sāriputto dūteyyaṁ gantumarahatīti. Yo ve na byathati patvā, parisaṁ uggavādiniṁ; Na ca hāpeti vacanaṁ, na ca chādeti sāsanaṁ.
Eats the tuber, and is alert in the rivers, He’s like a baby elephant that’s eaten mud: By imitating me, he’ll die miserably.’ “Monks, a monk who has eight qualities is qualified to take messages. He listens and communicates, he learns and remembers, he understands and gets things across, he’s skilled in what is and what isn’t relevant, he’s not argumentative. Because he has these eight qualities, Sāriputta is qualified to take messages. ‘He doesn’t tremble when faced With a gathering of fierce debaters. He doesn’t neglect the words Or fail to get the instruction across.
⚠ 希死念慮の場面では使わない,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 uposathaṁ karonti pātimokkhaṁ uddisanti. Tehi uddiṭṭhamatte pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti thokatarā. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. Uddesakānaṁ anāpatti. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te na jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti.
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 observance-day ceremony and recite the Monastic Code. When they’ve just finished, a smaller number of resident monks arrive. In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. There’s no offense for the reciters. On the observance day, four 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 observance-day ceremony and recite the Monastic Code.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Samādāya vippakatā, samādāya punā tathā; Ime te caturo vārā, sabbe pannarasavidhi. Anāsāya ca āsāya, karaṇīyo ca te tayo; Nayato taṁ vijāneyya, tayo dvādasa dvādasa. Apavilānā navettha, phāsu pañcavidhā tahiṁ;
With, unfinished, Thus again with; These four sections, Are all fifteenfold. And not as expected, as expected, And business those three; By this method one should here understand, Three, twelve, twelve. Here the nine on without taking, Fivefold on good meditation there;
智慧
vinaya
趣旨一致
中
Tatraṭṭho saṅgho vivadati— ‘adhammena vaggakammaṁ, adhammena samaggakammaṁ, dhammena vaggakammaṁ, dhammapatirūpakena vaggakammaṁ, dhammapatirūpakena samaggakammaṁ, akataṁ kammaṁ dukkaṭaṁ kammaṁ puna kātabbaṁ kamman’ti. Tatra, bhikkhave, ye te bhikkhū evamāhaṁsu— ‘dhammapatirūpakena samaggakamman’ti, ye ca te bhikkhū evamāhaṁsu— ‘akataṁ kammaṁ dukkaṭaṁ kammaṁ puna kātabbaṁ kamman’ti, ime tattha bhikkhū dhammavādino. Idha pana, bhikkhave, bhikkhu bhaṇḍanakārako hoti …pe… saṅghe adhikaraṇakārako. Tatra ce bhikkhūnaṁ evaṁ hoti— ‘ayaṁ kho, āvuso, bhikkhu bhaṇḍanakārako hoti …pe… saṅghe adhikaraṇakārako.
The Sangha there starts disputing: ‘It was an illegitimate procedure done with an incomplete assembly,’ ‘It was an illegitimate procedure done with a unanimous assembly,’ ‘It was a legitimate procedure done with an incomplete assembly,’ ‘It was a legitimate-like procedure done with an incomplete assembly,’ ‘It was a legitimate-like procedure done with a unanimous assembly,’ ‘The procedure is invalid, it was badly done, and it needs to be done again.’ Those monks who say, ‘It was a legitimate-like legal procedure done with an incomplete assembly,’ and those who say, ‘The legal procedure is invalid, it was badly done, and it needs to be done again,’ they are the ones there who speak in accordance with the Teaching. “It may be that a monk is quarrelsome and argumentative, one who creates legal issues in the Sangha. The monks consider, ‘This monk is quarrelsome and argumentative, one who creates legal issues in the Sangha.
⚠ 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 parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati parimāṇā paṭicchannāyopi appaṭicchannāyopi. So saṅghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṅgho antarāāpattīnaṁ mūlāya paṭikassati adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ deti. So parivasāmīti maññamāno antarā sambahulā saṅghādisesā āpattiyo āpajjati parimāṇā paṭicchannāyopi appaṭicchannāyopi. So tasmiṁ bhūmiyaṁ ṭhito purimāāpattīnaṁ antarāāpattiyo sarati, aparāāpattīnaṁ antarāāpattiyo sarati. Tassa evaṁ hoti— Yannūnāhaṁ saṅghaṁ purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāyapaṭikassanaṁ yāceyyaṁ dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ, dhammena mānattaṁ, dhammena abbhānan’ti. So saṅghaṁ purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāyapaṭikassanaṁ yācati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ, dhammena mānattaṁ, dhammena abbhānaṁ. Taṁ saṅgho purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāya paṭikassati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ deti, dhammena mānattaṁ deti, dhammena abbheti. So, bhikkhave, bhikkhu visuddho tāhi āpattīhi.
While on probation, he commits a number of offenses entailing suspension, both concealed and unconcealed and specified. He asks the Sangha to send him back to the beginning for those offenses, which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Sangha gives him the simultaneous probation illegitimately. Thinking that he’s on probation, he commits a number of offenses entailing suspension, both concealed and unconcealed and specified. At this point he remembers offenses committed while on probation for the former offenses, and he remembers offenses committed while on probation for the further offenses. He considers all this and thinks, ‘Let me ask the Sangha to send me back to the beginning for all those offenses. The procedure must be legitimate, irreversible, and fit to stand. The simultaneous probation, the trial period, and the rehabilitation must all be legitimate.’ He asks the Sangha to be sent back to the beginning in this way, which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Sangha gives him the simultaneous probation legitimately, the trial period, and the rehabilitation legitimately. He’s purified of those offenses.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Tehi uddiṭṭhamatte pātimokkhe, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā. Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ. Uddesakānaṁ anāpatti. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te na jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti. Tehi uddiṭṭhamatte pātimokkhe, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. Uddesakānaṁ anāpatti.
When they’ve just finished, and none of the gathering has left, a greater number of resident monks arrive. In such a case, those monks should recite the Monastic Code once more. There’s no offense for the reciters. On the observance day, four 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 observance-day ceremony and recite the Monastic Code. When they’ve just finished, and none of the gathering has left, an equal number of resident monks arrive. In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. There’s no offense for the reciters.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Palibodhāpalibodhā, uddānaṁ nayato katanti. Imamhi khandhake vatthū doḷasakapeyyālamukhāni ekasataṁ aṭṭhārasa. Kathinakkhandhako niṭṭhito.
Obstacles, removal of obstacles, The summary is made from this method.” In this chapter there are one hundred and eighteen topics by means of groups of twelve with repetition. The chapter on the robe-making ceremony is finished.
智慧
vinaya
趣旨一致
中
He shouldn’t wear lay clothes. He shouldn’t wear the robes of the monastics of other religions. He shouldn’t associate with the monastics of other religions. He should associate with monks. He should train in the monks’ training. He shouldn’t stay in the same room in a monastery as a regular monk. He shouldn’t stay in the same room in a non-monastery as a regular monk. He shouldn’t stay in the same room in a monastery or a non-monastery as a regular monk. He should get up from his seat when he sees a regular monk. He shouldn’t dismiss a regular monk, whether indoors or outdoors.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi …pe… vavatthitampi sambhinnampi. So saṅghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. So parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati aparimāṇāyo appaṭicchannāyo …pe… aparimāṇāyo paṭicchannāyo …pe… aparimāṇāyo paṭicchannāyopi appaṭicchannāyopi …pe… parimāṇāyopi aparimāṇāyopi appaṭicchannāyo. So saṅghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṅgho antarāāpattīnaṁ mūlāya paṭikassi adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ deti. So parivasāmīti maññamāno …pe…
“It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Sangha for simultaneous probation for those offenses, While on probation, he commits a number of offenses entailing suspension, unconcealed and unspecified … concealed and unspecified … both concealed and unconcealed and unspecified … unconcealed and both specified and unspecified. He asks the Sangha to send him back to the beginning for those offenses, which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Sangha gives him the simultaneous probation illegitimately. Thinking that he’s on probation …
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te na jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti. Tehi uddiṭṭhamatte pātimokkhe, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. Uddesakānaṁ anāpatti. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te na jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti.
On the observance day, four 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 observance-day ceremony and recite the Monastic Code. When they’ve just finished, and none of the gathering has left, a smaller number of resident monks arrive. In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. There’s no offense for the reciters. On the observance day, four 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.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
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. Pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyakamme tecattālīsavattaṁ niṭṭhitaṁ. Atha kho saṅgho ariṭṭhassa bhikkhuno gaddhabādhipubbassa, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ akāsi—
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.” The forty-three kinds of conduct in regard to the legal procedure of ejection for not giving up a bad view are finished. Soon afterwards the Sangha did a legal procedure of ejecting Ariṭṭha for not giving up a bad view,
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）