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経典: vinaya
✕ クリア
老い
vinaya
趣旨一致
中
Anuññātosi mātāpitūhi? Paripuṇṇavīsativassosi? Paripuṇṇaṁ te pattacīvaraṁ? Kiṁnāmosi? Konāmo te upajjhāyo’ti? Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho, parisuddho antarāyikehi dhammehi, paripuṇṇassa pattacīvaraṁ. Itthannāmo saṅghaṁ upasampadaṁ yācati itthannāmena upajjhāyena. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ upasampādeyya itthannāmena upajjhāyena.
Do you have your parents’ permission? Are you twenty years old? Do you have a full set of bowl and robes? What’s your name? What’s the name of your preceptor?’ A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. So-and-so is seeking the full ordination with venerable so-and-so. He is free from obstacles and his bowl and robes are complete. So-and-so is asking the Sangha for the full ordination with so-and-so as his preceptor. If the Sangha is ready, it should give the full ordination to so-and-so with so-and-so as his preceptor.
⚠ 出家者向けの文脈
老い
vinaya
趣旨一致
中
“Suṇātu me, bhante, saṅgho. Idaṁ navamaṁ vatthu saṅghena vinicchitaṁ. Itipidaṁ vatthu uddhammaṁ, ubbinayaṁ, apagatasatthusāsanaṁ. Idaṁ navamaṁ salākaṁ nikkhipāmi”. “Kappati, bhante, jātarūparajatan”ti? “Suṇātu me, bhante, saṅgho. Idaṁ dasamaṁ vatthu saṅghena vinicchitaṁ. Itipidaṁ vatthu uddhammaṁ, ubbinayaṁ, apagatasatthusāsanaṁ. Idaṁ dasamaṁ salākaṁ nikkhipāmi. Suṇātu me, bhante, saṅgho.
“Please, venerables, I ask the Sangha to listen. The Sangha has decided on the ninth practice. This practice is contrary to the Teaching, contrary to the Monastic Law, and a departure from the Teacher’s instruction. I make a note of this ninth decision.” “Is gold, silver, or money allowable?”—“No.”—“Where was it prohibited?”—“At Rājagaha, in the analysis of the Monastic Code.”—“What was committed?”—“An offense entailing confession for receiving gold, silver, or money.” “Please, venerables, I ask the Sangha to listen. The Sangha has decided on the tenth practice. This practice is contrary to the Teaching, contrary to the Monastic Law, and a departure from the Teacher’s instruction. I make a note of this tenth decision. Please, venerables, I ask the Sangha to listen.
老い
vinaya
趣旨一致
中
Dhammakammadvādasakaṁ niṭṭhitaṁ. 2.3. Ākaṅkhamānachakka Tīhi, bhikkhave, aṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, niyassakammaṁ kareyya. Bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako; bālo hoti abyatto āpattibahulo anapadāno; gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi— Aparehipi, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, niyassakammaṁ kareyya. Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti— Aparehipi, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, niyassakammaṁ kareyya. Buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati—
The group of twelve on legitimate legal procedures is finished. The group of six on wishing “When a monk has three qualities, the Sangha may, if it wishes, do a legal procedure of demotion against him: he’s quarrelsome, argumentative, and a creator of legal issues in the Sangha; he’s ignorant and incompetent, often committing offenses, and lacking in boundaries; he’s constantly and improperly socializing with householders. When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of demotion against him: he has failed in the higher morality; he has failed in conduct; he has failed in view. When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of demotion against him: he disparages the Buddha; he disparages the Teaching; he disparages the Sangha.
⚠ 自己責任論に誤解されやすい,初手で出すと冷たく見える,出家者向けの文脈
老い
vinaya
趣旨一致
中
kammaṁ dūtena pāvisi; Cattāro puna rūpañca, kosambi ca pāveyyako. Maggo soreyyaṁ saṅkassaṁ, kaṇṇakujjaṁ udumbaraṁ; Sahajāti ca majjhesi, assosi kaṁ nu kho mayaṁ. Pattanāvāya ujjavi, rahosi upanāmayaṁ; Garu saṅgho ca vesāliṁ,
Legal procedure, he entered with a messenger; Four, and again gold, And Kosambī, those from Pāvā. The way to Soreyya, Saṅkassa, Kaṇṇakujja, Udumbara; And Sahajāti, he asked, Heard, how can we. A bowl, went upstream with a boat, In private, bringing; Respect, Sangha, Vesālī,
⚠ 自己責任論に誤解されやすい
老い
vinaya
趣旨一致
中
Tiṇṇaṁ, bhikkhave, bhikkhūnaṁ, ākaṅkhamāno saṅgho, niyassakammaṁ kareyya. Eko bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako; eko bālo hoti, abyatto āpattibahulo anapadāno; eko gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi— Aparesampi, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, niyassakammaṁ kareyya. Eko adhisīle sīlavipanno hoti, eko ajjhācāre ācāravipanno hoti, eko atidiṭṭhiyā diṭṭhivipanno hoti— Aparesampi, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, niyassakammaṁ kareyya. Eko buddhassa avaṇṇaṁ bhāsati, eko dhammassa avaṇṇaṁ bhāsati, eko saṅghassa avaṇṇaṁ bhāsati— Ākaṅkhamānachakkaṁ niṭṭhitaṁ. 2.4. Aṭṭhārasavatta
The Sangha may, if it wishes, do a procedure of demotion against three kinds of monks: those who are quarrelsome, argumentative, and creators of legal issues in the Sangha; those who are ignorant and incompetent, often committing offenses, and lacking in boundaries; those who are constantly and improperly socializing with householders. The Sangha may, if it wishes, do a procedure of demotion against three other kinds of monks: those who’ve failed in the higher morality; those who’ve failed in conduct; those who’ve failed in view. The Sangha may, if it wishes, do a procedure of demotion against three other kinds of monks: those who disparage the Buddha; those who disparage the Teaching; those who disparage the Sangha.” The group of six on wishing is finished. The eighteen kinds of conduct
⚠ 自己責任論に誤解されやすい,初手で出すと冷たく見える,出家者向けの文脈
老い
vinaya
趣旨一致
中
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. 1.16. Mānattārahamūlāyapaṭikassanādi So parivutthaparivāso mānattāraho antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So bhikkhūnaṁ ārocesi— “ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ …pe… sohaṁ parivutthaparivāso mānattāraho antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Tena hi, bhikkhave, saṅgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassitvā purimāya āpattiyā samodhānaparivāsaṁ detu. Evañca pana, bhikkhave, mūlāya paṭikassitabbo …pe….
The Sangha approves and is therefore silent. I’ll remember it thus.’” Sending back to the beginning of those deserving the trial period, etc. When he had completed that probation, while deserving the trial period, he committed one offense of intentional emission of semen, concealed for five days. He told the monks, “I had committed one offense of intentional emission of semen, concealed for a half-month. … When I had completed the probation, while deserving the trial period, I committed one offense of intentional emission of semen, concealed for five days. What should I do now?” They told the Buddha. “Well then, the Sangha should send the monk Udāyī back to the beginning for one offense of intentional emission of semen—concealed for five days and committed while deserving the trial period—and it should then give him probation simultaneous with probation for the previous offense. And he should be sent back to the beginning like this. …
⚠ 出家者向けの文脈
老い
vinaya
趣旨一致
中
Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira, bhikkhave …pe… “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā …pe… kathañhi nāma te, bhikkhave, moghapurisā saṅghikaṁ senāsanaṁ bhājessanti? Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “Pañcimāni, bhikkhave, avebhaṅgiyāni, na vibhajitabbāni, saṅghena vā gaṇena vā puggalena vā. Vibhattānipi avibhattāni honti.
They told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “Is it true, monks, that they did this?” “It’s true, sir.” The Buddha rebuked them, “How could those foolish men distribute the dwellings belonging to the Sangha? This will affect people’s confidence …” After rebuking them … the Buddha gave a teaching and addressed the monks: “There are five things not to be distributed, either by a sangha, a group, or an individual. Even if distributed, they’re not actually distributed.
⚠ 初手で出すと冷たく見える,出家者向けの文脈
老い
vinaya
趣旨一致
中
Evañca pana, bhikkhave, purimāya āpattiyā samodhānaparivāso dātabbo …pe… Dinno saṅghena udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāso. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. 1.17. Tikāpattimānatta So parivutthaparivāso bhikkhūnaṁ ārocesi— “ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ …pe… sohaṁ parivutthaparivāso. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Tena hi, bhikkhave, saṅgho udāyissa bhikkhuno tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ detu.
And he should be given probation simultaneous with probation for the previous offense like this. … The Sangha has given the monk Udāyī probation for one offense of intentional emission of semen—concealed for five days and committed while deserving the trial period—simultaneous with the probation for the previous offense. The Sangha approves and is therefore silent. I’ll remember it thus.’” Trial period for the three offenses When he had completed that probation, he told the monks, “I had committed one offense of intentional emission of semen, concealed for a half-month … I’ve now completed the probation. What should I do next?” They told the Buddha. “Well then, the Sangha should give the monk Udāyī the trial period of six days for the three offenses.
⚠ 出家者向けの文脈
老い
vinaya
趣旨一致
中
paṭipādakamañco ca; Pīṭhaṁ bhisi nisīdanaṁ, mallakaṁ apassena ca. Pattacīvaraṁ bhūmi ca, pārantaṁ orato bhogaṁ; Puratthimā ca pacchimā, uttarā atha dakkhiṇā. Sītuṇhe ca divā rattiṁ, pariveṇañca koṭṭhako; Upaṭṭhānaggisālā ca,
And supports, bed; Bench, mattress, sitting mat, Spittoon, and leaning board. Bowl, robe, and floor, Ends far, folds near; East, and west, North, then south. And day and night in the cold and heat, And yard, gatehouse; Assembly, and water-boiling shed,
老い
vinaya
趣旨一致
中
“kissa tvaṁ, āvuso, evaṁ ciraṁ akāsī”ti? Atha kho so bhikkhu bhikkhūnaṁ etamatthaṁ ārocesi. Bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, upasampādetvā dutiyaṁ dātuṁ, cattāri ca akaraṇīyāni ācikkhituṁ— Upasampannena bhikkhunā methuno dhammo na paṭisevitabbo, antamaso tiracchānagatāyapi. Yo bhikkhu methunaṁ dhammaṁ paṭisevati, assamaṇo hoti asakyaputtiyo. Seyyathāpi nāma puriso sīsacchinno abhabbo tena sarīrabandhanena jīvituṁ; evameva bhikkhu methunaṁ dhammaṁ paṭisevitvā assamaṇo hoti asakyaputtiyo. Taṁ te yāvajīvaṁ akaraṇīyaṁ. Upasampannena bhikkhunā adinnaṁ theyyasaṅkhātaṁ na ādātabbaṁ, antamaso tiṇasalākaṁ upādāya.
When he caught up with the monks, they asked him what had taken him so long. He told them what had happened, and they told the Buddha. “When you have given the full ordination to someone, you should give him a companion and point out the four things not to be done: A monk who’s fully ordained shouldn’t have sexual intercourse, not even with an animal. If he has sexual intercourse, he’s not an ascetic, not a Sakyan monastic. Just as a man with his head cut off is unable to continue living by reconnecting it to the body, so too is a monk who has had sexual intercourse not an ascetic, not a Sakyan monastic. You shouldn’t do this for as long as you live. A monk who’s fully ordained shouldn’t steal, not even a straw.
⚠ 出家者向けの文脈
老い
vinaya
趣旨一致
中
Tena kho pana samayena chabbaggiyā bhikkhū gandhabbahatthakena nahāyanti. Manussā ujjhāyanti khiyyanti vipācenti …pe… seyyathāpi gihī kāmabhogino”ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “na, bhikkhave, gandhabbahatthakena nahāyitabbaṁ. Yo nahāyeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū kuruvindakasuttiyā nahāyanti. Manussā ujjhāyanti khiyyanti vipācenti …pe… seyyathāpi gihī kāmabhoginoti.
At that time the monks from the group of six bathed with a wooden rubbing-hand. People complained and criticized them, “How can the Sakyan monastics do this? They’re just like householders who indulge in worldly pleasures!” The monks heard the complaints of those people and they told the Buddha. “You shouldn’t bathe with a wooden rubbing-hand. If you do, you commit an offense of wrong conduct.” At that time the monks from the group of six bathed with a string of cinnabar beads. People complained and criticized them, “How can the Sakyan monastics do this? They’re just like householders who indulge in worldly pleasures!”
⚠ 出家者向けの文脈
老い
vinaya
趣旨一致
中
“gaccha, bhaṇe, pavattamaṁsaṁ jānāhī”ti. Atha kho sīho senāpati tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—“kālo, bhante, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sīhassa senāpatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Tena kho pana samayena sambahulā nigaṇṭhā vesāliyaṁ rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ bāhā paggayha kandanti— “ajja sīhena senāpatinā thūlaṁ pasuṁ vadhitvā samaṇassa gotamassa bhattaṁ kataṁ, taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman”ti. Atha kho aññataro puriso yena sīho senāpati tenupasaṅkami, upasaṅkamitvā sīhassa senāpatissa upakaṇṇake ārocesi— “Alaṁ, ayyo, dīgharattampi te āyasmantā avaṇṇakāmā buddhassa, avaṇṇakāmā dhammassa, avaṇṇakāmā saṅghassa; na ca pana te āyasmantā jiridanti taṁ bhagavantaṁ asatā tucchā musā abhūtena abbhācikkhantā; na ca mayaṁ jīvitahetupi sañcicca pāṇaṁ jīvitā voropeyyāmā”ti. Atha kho sīho senāpati buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi.
“Go and get some meat.” The following morning Sīha had various kinds of fine foods prepared. He then had the Buddha informed that the meal was ready. The Buddha robed up, took his bowl and robe, and went to General Sīha’s house where he sat down on the prepared seat together with the Sangha of monks. Just then a number of Jain ascetics were walking around Vesālī, from street to street, from intersection to intersection, waiving their arms and calling out, “General Sīha has killed a large animal and made a meal for the ascetic Gotama. The ascetic Gotama is eating that meat, knowing that the animal was killed for his sake!” A certain man went up to Sīha and whispered to him what the Jains were doing. Sīha said, “Forget about it. For a long time those venerables have wanted to disparage the Buddha, the Teaching, and the Sangha of monks. They’ll grow old and still keep on misrepresenting the Buddha with lies. Besides, I wouldn’t kill a living being even for the sake of my life.” Sīha then personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, Sīha sat down to one side.
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
老い
vinaya
趣旨一致
中
“Na, bhikkhave, kuruvindakasuttiyā nahāyitabbaṁ. Yo nahāyeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū viggayha parikammaṁ kārāpenti. Manussā ujjhāyanti khiyyanti vipācenti …pe… seyyathāpi gihī kāmabhogino”ti. “Na, bhikkhave, viggayha parikammaṁ kārāpetabbaṁ. Yo kārāpeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū mallakena nahāyanti. Manussā ujjhāyanti khiyyanti vipācenti …pe… seyyathāpi gihī kāmabhogino”ti.
“You shouldn’t bathe with a string of cinnabar beads. If you do, you commit an offense of wrong conduct.” At that time the monks from the group of six massaged one another. People complained and criticized them, “How can the Sakyan monastics do this? They’re just like householders who indulge in worldly pleasures!” “You shouldn’t massage one another. If you do, you commit an offense of wrong conduct.” At that time the monks from the group of six bathed with an ornamented scrubber. People complained and criticized them, “How can the Sakyan monastics do this? They’re just like householders who indulge in worldly pleasures!” …
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
老い
vinaya
趣旨一致
中
Dinnaṁ saṅghena udāyissa bhikkhuno tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. 1.18. Mānattacārikamūlāyapaṭikassanādi So mānattaṁ caranto antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So bhikkhūnaṁ ārocesi— “ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ …pe… sohaṁ mānattaṁ caranto antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Tena hi, bhikkhave, saṅgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassitvā purimāya āpattiyā samodhānaparivāsaṁ datvā chārattaṁ mānattaṁ detu.
The Sangha has given the monk Udāyī the trial period of six days for the three offenses. The Sangha approves and is therefore silent. I’ll remember it thus.’” Sending back to the beginning of those undertaking the trial period, etc. While he was undertaking the trial period, he committed one offense of intentional emission of semen, concealed for five days. He told the monks, “I had committed one offense of intentional emission of semen, concealed for a half-month. … While undertaking the trial period, I committed one offense of intentional emission of semen, concealed for five days. What should I do now?” They told the Buddha. “Well then, the Sangha should send the monk Udāyī back to the beginning for one offense of intentional emission of semen—concealed for five days and committed while undertaking the trial period—and it should then give him probation for that offense simultaneous with probation for the previous offense, and it should then give him the trial period of six days.
⚠ 出家者向けの文脈
老い
vinaya
趣旨一致
中
“Paribhuñjanti, bhagavā”ti. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “yāni tāni, bhikkhave, mayā bhikkhūnaṁ anuññātāni dubbhikkhe dussasse dullabhapiṇḍe anto vuṭṭhaṁ anto pakkaṁ sāmaṁ pakkaṁ uggahitapaṭiggahitakaṁ tato nīhaṭaṁ purebhattaṁ paṭiggahitaṁ vanaṭṭhaṁ pokkharaṭṭhaṁ, tānāhaṁ ajjatagge paṭikkhipāmi. Na, bhikkhave, anto vuṭṭhaṁ anto pakkaṁ sāmaṁ pakkaṁ uggahitapaṭiggahitakaṁ paribhuñjitabbaṁ. Yo paribhuñjeyya, āpatti dukkaṭassa. Na ca, bhikkhave, tato nīhaṭaṁ purebhattaṁ paṭiggahitaṁ vanaṭṭhaṁ pokkharaṭṭhaṁ bhuttāvinā pavāritena anatirittaṁ paribhuñjitabbaṁ. Yo paribhuñjeyya, yathādhammo kāretabbo”ti. Tena kho pana samayena jānapadā manussā bahuṁ loṇampi, telampi, taṇḍulampi, khādanīyampi sakaṭesu āropetvā bahārāmakoṭṭhake sakaṭaparivaṭṭaṁ karitvā acchanti—“yadā paṭipāṭiṁ labhissāma, tadā bhattaṁ karissāmā”ti. Mahā ca megho uggato hoti. Atha kho te manussā yenāyasmā ānando tenupasaṅkamiṁsu, upasaṅkamitvā āyasmantaṁ ānandaṁ etadavocuṁ—“idha, bhante ānanda, bahuṁ loṇampi, telampi, taṇḍulampi, khādanīyampi sakaṭesu āropitā tiṭṭhanti, mahā ca megho uggato; kathaṁ nu kho, bhante ānanda, paṭipajjitabban”ti?
He replied, “They do, sir.” Soon afterwards the Buddha gave a teaching and addressed the monks: “Those things I allowed you when there was a shortage of food, the crops were meager, and it was hard to get by on alms, I prohibit from today onward. You shouldn’t eat what’s been stored indoors in a monastery, what’s been cooked indoors in a monastery, what’s been cooked by yourselves, or what’s been received after picking it up. If you do, you commit an offense of wrong conduct. If you have finished your meal and refused an invitation to eat more, you shouldn’t eat non-leftovers that have been brought out, that have been received before the meal, or that have come from the forest or a lotus pond. If you do, you should be dealt with according to the rule.” At that time people from the country loaded much salt, oil, rice, and fresh food onto carts, brought them to outside the monastery gatehouse, and waited for their turn to cook a meal. Just then a storm was approaching. Those people went to Venerable Ānanda and told him what was happening, adding, “What should we do now?”
⚠ 出家者向けの文脈
老い
vinaya
趣旨一致
中
Evañca pana, bhikkhave, mūlāya paṭikassitabbo …pe…. Evañca pana, bhikkhave, purimāya āpattiyā samodhānaparivāso dātabbo …pe…. Evañca pana, bhikkhave, chārattaṁ mānattaṁ dātabbaṁ …pe… Dinnaṁ saṅghena udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya chārattaṁ mānattaṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. 1.19. Abbhānārahamūlāyapaṭikassanādi So ciṇṇamānatto abbhānāraho antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So bhikkhūnaṁ ārocesi— “ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ …pe… sohaṁ ciṇṇamānatto abbhānāraho antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ.
And he should be sent back to the beginning like this. … And he should be given probation simultaneous with probation for the previous offense like this. … And he should be given the trial period of six days like this. … The Sangha has given the monk Udāyī the trial period of six days for one offense of intentional emission of semen, concealed for five days and committed while undertaking the trial period. The Sangha approves and is therefore silent. I’ll remember it thus.’” Sending back to the beginning of those deserving rehabilitation, etc. When he had completed that trial period, while deserving rehabilitation, he committed one offense of intentional emission of semen, concealed for five days. He told the monks, “I had committed one offense of intentional emission of semen, concealed for a half-month. … When I had completed the trial period, while deserving rehabilitation, I committed one offense of intentional emission of semen, concealed for five days.
⚠ 出家者向けの文脈
老い
vinaya
趣旨一致
中
Tena kho pana samayena chabbaggiyā bhikkhū vallikaṁ dhārenti …pe… pāmaṅgaṁ dhārenti …pe… kaṭisuttakaṁ dhārenti …pe… Manussā ujjhāyanti khiyyanti vipācenti …pe… seyyathāpi gihī kāmabhogino”ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Saccaṁ kira, bhikkhave, chabbaggiyā bhikkhū vallikaṁ dhārenti …pe… “Saccaṁ, bhagavā”ti …pe…
Personal beautification At that time the monks from the group of six wore earrings, ornamental hanging strings, ornamental girdles, People complained and criticized them … “… They’re just like householders who indulge in worldly pleasures!” The monks heard the complaints of those people. They told the Buddha. “Is it true, monks, that the monks from the group of six are wearing these things?” “It’s true, sir.” …
⚠ 出家者向けの文脈
老い
vinaya
趣旨一致
中
Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi. “Tena hānanda, saṅgho paccantimaṁ vihāraṁ kappiyabhūmiṁ sammannitvā tattha vāsetu, yaṁ saṅgho ākaṅkhati vihāraṁ vā aḍḍhayogaṁ vā pāsādaṁ vā hammiyaṁ vā guhaṁ vā. Evañca pana, bhikkhave, sammannitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ vihāraṁ kappiyabhūmiṁ sammanneyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṁ vihāraṁ kappiyabhūmiṁ sammannati. Yassāyasmato khamati itthannāmassa vihārassa kappiyabhūmiyā sammuti, so tuṇhassa;
Ānanda told the Buddha, who said, “Well then, Ānanda, the Sangha should designate a building at the edge of the monastery as a food-storage area and then store the food there—whether a dwelling, a stilt house, or a cave. And it should be done like this. 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 food-storage area. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha designates such-and-such a dwelling as a food-storage area. Any monk who approves of designating such-and-such a dwelling as a food-storage area should remain silent.
⚠ 出家者向けの文脈
老い
vinaya
趣旨一致
中
Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Tena hi, bhikkhave, saṅgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassitvā purimāya āpattiyā samodhānaparivāsaṁ datvā chārattaṁ mānattaṁ detu. Evañca pana, bhikkhave, mūlāya paṭikassitabbo …pe…. Evañca pana, bhikkhave, purimāya āpattiyā samodhānaparivāso dātabbo …pe…. Evañca pana, bhikkhave, chārattaṁ mānattaṁ dātabbaṁ …pe… Dinnaṁ saṅghena udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya chārattaṁ mānattaṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. 1.20. Pakkhappaṭicchannaabbhāna So ciṇṇamānatto bhikkhūnaṁ ārocesi—
What should I do now?” They told the Buddha. “Well then, the Sangha should send the monk Udāyī back to the beginning for one offense of intentional emission of semen—concealed for five days and committed while deserving rehabilitation—and it should then give him probation for that offense simultaneous with probation for the previous offense, and it should then give him the trial period of six days. And he should be sent back to the beginning like this. … And he should be given probation simultaneous with probation for the previous offense like this. … And he should be given the trial period of six days like this. … The Sangha has given the monk Udāyī the trial period of six days for one offense of intentional emission of semen, concealed for five days and committed while deserving rehabilitation. The Sangha approves and is therefore silent. I’ll remember it thus.’” Rehabilitation of those with offenses concealed for a half-month When he had completed that trial period, he told the monks,
⚠ 出家者向けの文脈
老い
vinaya
趣旨一致
中
vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, vallikā dhāretabbā …pe… na pāmaṅgo dhāretabbo … na kaṭisuttakaṁ dhāretabbaṁ … Yo dhāreyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū dīghe kese dhārenti. Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gihī kāmabhogino”ti. “Na, bhikkhave, dīghā kesā dhāretabbā.
After rebuking them … the Buddha gave a teaching and addressed the monks: “You shouldn’t wear earrings, an ornamental hanging string, an ornamental girdle, If you do, you commit an offense of wrong conduct.” At that time the monks from the group of six grew their hair long. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t grow your hair long.
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）