🔖 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
yassa nakkhamati, so bhāseyya. Sammato saṅghena itthannāmo bhikkhu cīvaranidahako. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. 13. Bhaṇḍāgārasammutiādikathā Tena kho pana samayena cīvaranidahako bhikkhu maṇḍapepi rukkhamūlepi nibbakosepi cīvaraṁ nidahati, undūrehipi upacikāhipi khajjanti. “Anujānāmi, bhikkhave, bhaṇḍāgāraṁ sammannituṁ, yaṁ saṅgho ākaṅkhati vihāraṁ vā aḍḍhayogaṁ vā pāsādaṁ vā hammiyaṁ vā guhaṁ vā. Evañca pana, bhikkhave, sammannitabbo. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ vihāraṁ bhaṇḍāgāraṁ sammanneyya.
Any monk who doesn’t approve should speak up. The Sangha has appointed monk so-and-so as the keeper of robe-cloth. The Sangha approves and is therefore silent. I’ll remember it thus.’” 13. Discussion on the designation of a storeroom, etc. Soon afterwards the monk who was the keeper of robe-cloth stored it under a roof cover, at the foot of a tree, and under the eaves of a building. Rats and termites ate it. “I allow you to designate a dwelling, a stilt house, or a cave as a storeroom. And this is how it should be designated. A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should designate such-and-such a dwelling as a storeroom.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
‘na kho ahaṁ, āvuso, pārājikaṁ ajjhāpanno, saṅghādisesaṁ ajjhāpanno’ti. Taṁ saṅgho saṅghādisesena kāreti. Adhammikaṁ paṭiññātakaraṇaṁ. Bhikkhu pārājikaṁ ajjhāpanno hoti. Tamenaṁ codeti saṅgho vā, sambahulā vā, ekapuggalo vā— ‘pārājikaṁ āyasmā ajjhāpanno’ti? ‘na kho ahaṁ, āvuso, pārājikaṁ ajjhāpanno, thullaccayaṁ …pe… pācittiyaṁ …pe… pāṭidesanīyaṁ …pe… dukkaṭaṁ …pe…
‘I haven’t committed an offense entailing expulsion, but one entailing suspension.’ If the Sangha makes him act according to an offense entailing suspension, then that acting according to what’s been admitted is illegitimate. 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.’ ‘I haven’t committed an offense entailing expulsion, but a serious offense … but an offense entailing confession … but an offense entailing acknowledgment … but an offense of wrong conduct …
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Na tāva therena bhuñjitabbaṁ yāva na sabbesaṁ odano sampatto hoti. Sakkaccaṁ piṇḍapāto bhuñjitabbo. Pattasaññinā piṇḍapāto bhuñjitabbo. Sapadānaṁ piṇḍapāto bhuñjitabbo. Samasūpako piṇḍapāto bhuñjitabbo. Na thūpakato omadditvā piṇḍapāto bhuñjitabbo. Na sūpaṁ vā byañjanaṁ vā odanena paṭicchādetabbaṁ bhiyyokamyataṁ upādāya. Na sūpaṁ vā odanaṁ vā agilānena attano atthāya viññāpetvā bhuñjitabbaṁ. Na ujjhānasaññinā paresaṁ patto oloketabbo. Nātimahanto kabaḷo kātabbo.
The senior monk shouldn’t start eating until everyone has received rice. A monk should eat almsfood respectfully; he should eat almsfood with attention on the bowl; he should eat almsfood in order; he should eat almsfood with the right proportion of bean curry; he shouldn’t eat almsfood after making a heap; he shouldn’t cover his curries with rice because he wants more; when not sick, he shouldn’t request bean curry and rice for himself and then eat it; he shouldn’t look at another’s almsbowl finding fault; he shouldn’t make mouthfuls that are too large;
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
26. Pañcābādhavatthu Tena kho pana samayena magadhesu pañca ābādhā ussannā honti— kuṭṭhaṁ, gaṇḍo, kilāso, soso, apamāro. Manussā pañcahi ābādhehi phuṭṭhā jīvakaṁ komārabhaccaṁ upasaṅkamitvā evaṁ vadanti— “sādhu no, 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; mayañca te dāsā;
26. The five diseases At that time in Magadha, there were five common diseases: leprosy, abscesses, mild leprosy, tuberculosis, and epilepsy. When people were sick with any of these, they went to Jīvaka Komārabhacca and said, “Doctor, please treat us.” He replied, “I’m very busy. I look after King Seniya Bimbisāra of Magadha and his harem. I also look after the Sangha of monks headed by the Buddha. I’m not able to treat you.” “We’ll give you everything we own, and we’ll be your slave, too.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Theravāda Vinayapiṭaka Mahāvagga 3. Vassūpanāyikakkhandhaka 1. Vassūpanāyikānujānana Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena bhagavatā bhikkhūnaṁ vassāvāso apaññatto hoti. Tedha bhikkhū hemantampi gimhampi vassampi cārikaṁ caranti. Manussā ujjhāyanti khiyyanti vipācenti— “kathañhi nāma samaṇā sakyaputtiyā hemantampi gimhampi vassampi cārikaṁ carissanti, haritāni tiṇāni sammaddantā, ekindriyaṁ jīvaṁ viheṭhentā, bahū khuddake pāṇe saṅghātaṁ āpādentā. Ime hi nāma aññatitthiyā durakkhātadhammā vassāvāsaṁ allīyissanti saṅkasāyissanti.
Theravāda Collection on Monastic Law The Great Division The chapter on entering the rainy-season residence 1. The instruction to enter the rainy-season residence At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary. At that time the Buddha had not yet laid down the rainy-season residence for the monks. And so the monks were wandering about in the winter, in the summer, and also during the rainy season. People complained and criticized them, “How can the Sakyan monastics go wandering in the winter, in the summer, and even during the rainy season? They’re trampling down the green grass, oppressing one-sensed life, and destroying many small creatures. Even the monastics of other religions, with their flawed teachings, settle down for the rainy season.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
paṭiggahetvā yāvajīvaṁ pariharituṁ; sati paccaye paribhuñjituṁ. Asati paccaye paribhuñjantassa āpatti dukkaṭassā”ti. Tena kho pana samayena gilānānaṁ bhikkhūnaṁ mūlehi bhesajjehi piṭṭhehi attho hoti. “Anujānāmi, bhikkhave, nisadaṁ nisadapotakan”ti. Tena kho pana samayena gilānānaṁ bhikkhūnaṁ kasāvehi bhesajjehi attho hoti. “Anujānāmi, bhikkhave, kasāvāni bhesajjāni— nimbakasāvaṁ, kuṭajakasāvaṁ, paṭolakasāvaṁ, phaggavakasāvaṁ, nattamālakasāvaṁ, yāni vā panaññānipi atthi kasāvāni bhesajjāni neva khādanīye khādanīyatthaṁ pharanti, na bhojanīye bhojanīyatthaṁ pharanti, tāni— paṭiggahetvā yāvajīvaṁ pariharituṁ; sati paccaye paribhuñjituṁ.
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.” Soon afterwards the sick monks needed medicinal root flour. “I allow a grinding stone.” The sick monks needed bitter medicines. “I allow bitter medicines from these plants: neem tree, arctic snow, pointed gourd, white fig, Indian beech, and whatever other bitter 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.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
“ananucchavikaṁ …pe… kathañhi nāma, bhikkhave, mānattārahā bhikkhū sādiyissanti pakatattānaṁ bhikkhūnaṁ abhivādanaṁ …pe… nahāne piṭṭhiparikammaṁ. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, mānattārahena bhikkhunā sāditabbaṁ pakatattānaṁ bhikkhūnaṁ abhivādanaṁ, paccuṭṭhānaṁ …pe…
“It’s not suitable … How can monks deserving the trial period consent to these things? This will affect people’s confidence …” After rebuking them … he gave a teaching and addressed the monks: “A monk deserving the trial period shouldn’t consent to: Regular monks bowing down to him Regular monks standing up for him Regular monks raising their joined palms to him Regular monks doing acts of respect toward 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 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
経典データの出典: SuttaCentral（CC0ライセンス）