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経典: vinaya
✕ クリア
智慧
vinaya
趣旨一致
中
Assosi kho visākhā migāramātā— “te kira kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchantī”ti. Atha kho visākhā migāramātā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Kathāhaṁ, bhante, tesu bhikkhūsu paṭipajjāmī”ti? “Tena hi tvaṁ, visākhe, ubhayattha dānaṁ dehi. Ubhayattha dānaṁ datvā ubhayattha dhammaṁ suṇa. Ubhayattha dhammaṁ sutvā ye tattha bhikkhū dhammavādino tesaṁ diṭṭhiñca khantiñca ruciñca ādāyañca rocehī”ti. Atha kho kosambakā bhikkhū anupubbena yena sāvatthi tadavasaruṁ. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Kathaṁ nu kho, bhante, tesu bhikkhūsu senāsane paṭipajjitabban”ti?
When Visākhā Migāramātā heard that they were coming, she too went to the Buddha, bowed, sat down, adding, “Sir, how should I act toward these monks?” “Well, Visākhā, make offerings to both sides and listen to their teachings. Then approve of the views, beliefs, and persuasion of those who speak in accordance with the Teaching.” Eventually those monks from Kosambī arrived at Sāvatthī. Venerable Sāriputta went to the Buddha, bowed, sat down, adding, “How should we prepare dwellings for these monks?”
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Kiñca tattha sammukhāvinayasmiṁ? Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā. Kā ca tattha saṅghasammukhatā? Yāvatikā bhikkhū kammappattā te āgatā honti, chandārahānaṁ chando āhaṭo hoti, sammukhībhūtā na paṭikkosanti— Kā ca tattha dhammasammukhatā, vinayasammukhatā? Yena dhammena yena vinayena yena satthusāsanena taṁ adhikaraṇaṁ vūpasammati— Kā ca tattha puggalasammukhatā? Yo ca vivadati, yena ca vivadati, ubho atthapaccatthikā sammukhībhūtā honti— Evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ; chandadāyako khīyati, khīyanakaṁ pācittiyaṁ.
Face-to-face with what? Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned. This is the meaning of face-to-face with the Sangha: the monks who should be present have arrived, consent has been brought for those who are eligible to give their consent, and no-one present objects to the decision. This is the meaning of face-to-face with the Teaching and the Monastic Law: the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved. This is the meaning of face-to-face with the persons concerned: both sides—those who are disputing and those they’re disputing with—are present. When a legal issue has been resolved like this, if any of the participants reopen it, they incur an offense entailing confession for the reopening. If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession.
⚠ 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
Tena kho pana samayena aññataro paṇḍako bhikkhūsu pabbajito hoti. So dahare dahare bhikkhū upasaṅkamitvā evaṁ vadeti— “etha, maṁ āyasmanto dūsethā”ti. Bhikkhū apasādenti— “nassa, paṇḍaka, vinassa, paṇḍaka, ko tayā attho”ti. So bhikkhūhi apasādito mahante mahante moḷigalle sāmaṇere upasaṅkamitvā evaṁ vadeti— “etha, maṁ āvuso dūsethā”ti. “nassa, paṇḍaka, vinassa, paṇḍaka, ko tayā attho”ti. So sāmaṇerehi apasādito hatthibhaṇḍe assabhaṇḍe upasaṅkamitvā evaṁ vadeti— “etha, maṁ āvuso dūsethā”ti.
At one time a certain <i lang='pi' translate='no'>paṇḍaka</i> had gone forth as a monk. He went to the young monks and said, “Come, venerables, have sex with me.” The monks dismissed him, “Go away, <i lang='pi' translate='no'>paṇḍaka</i>. We don’t want you.” He went to the big and fat novices, said the same thing, and got the same response. He then went to the elephant keepers and the horse keepers and once again said the same thing.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Tena kho pana samayena kosalesu janapade aññatarasmiṁ āvāse vassūpagatā bhikkhū na labhiṁsu lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. “Idha pana, bhikkhave, vassūpagatā bhikkhū na labhanti lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Eseva antarāyoti pakkamitabbaṁ. Anāpatti vassacchedassa. Idha pana, bhikkhave, vassūpagatā bhikkhū labhanti lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, na labhanti sappāyāni bhojanāni. Eseva antarāyoti pakkamitabbaṁ. Anāpatti vassacchedassa. Idha pana, bhikkhave, vassūpagatā bhikkhū labhanti lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, labhanti sappāyāni bhojanāni, na labhanti sappāyāni bhesajjāni. Eseva antarāyoti pakkamitabbaṁ. Anāpatti vassacchedassa.
At one time in a certain monastery in the Kosalan country, the monks who had entered the rains residence did not get enough food, whether coarse or fine. “It may happen that monks who have entered the rains residence don’t get enough food, whether coarse or fine. When there’s such an obstacle, you should leave. There’s no offense for breaking the rains residence. It may happen that monks who have entered the rains residence get enough food, whether coarse or fine, but the food isn’t suitable for them. When there’s such an obstacle, you should leave. There’s no offense for breaking the rains residence. It may happen that monks who have entered the rains residence get enough suitable food, whether coarse or fine, but they don’t get suitable medicines. When there’s such an obstacle, you should leave. There’s no offense for breaking the rains residence.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Addasā kho ākāsagotto vejjo bhagavantaṁ dūratova āgacchantaṁ, disvāna bhagavantaṁ etadavoca— “āgacchatu bhavaṁ gotamo, imassa bhikkhuno vaccamaggaṁ passatu, seyyathāpi godhāmukhan”ti. Atha kho bhagavā— “so maṁ khvāyaṁ moghapuriso uppaṇḍetī”ti— tatova paṭinivattitvā, etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā, bhikkhū paṭipucchi— “atthi kira, bhikkhave, amukasmiṁ vihāre bhikkhu gilāno”ti? “Atthi, bhagavā”ti. “Kiṁ tassa, bhikkhave, bhikkhuno ābādho”ti? “Tassa, bhante, āyasmato bhagandalābādho, ākāsagotto vejjo satthakammaṁ karotī”ti. Vigarahi buddho bhagavā—
Ākāsagotta saw the Buddha coming and said to him, “Good Gotama, please come and see this monk’s anus. It’s just like the mouth of a lizard.” The Buddha thought, “This foolish man is mocking me,” and he turned around right there. Soon afterwards he had the Sangha gathered and questioned the monks: “Is there a sick monk in such-and-such a dwelling?” “There is, sir.” “What’s his illness?” “He has hemorrhoids, and the doctor Ākāsagotta is performing surgery.” The Buddha rebuked him,
⚠ 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
智慧
vinaya
趣旨一致
中
“Kucchivikāro me, bhagavā”ti. “Atthi pana te, bhikkhu, upaṭṭhāko”ti? “Kissa taṁ bhikkhū na upaṭṭhentī”ti? “Ahaṁ kho, bhante, bhikkhūnaṁ akārako; Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi— “gacchānanda, udakaṁ āhara, imaṁ bhikkhuṁ nahāpessāmā”ti. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissuṇitvā udakaṁ āhari. Bhagavā udakaṁ āsiñci. Āyasmā ānando paridhovi. Bhagavā sīsato aggahesi.
“I have dysentery, sir.” “But don’t you have a nurse?” “Why don’t the monks nurse you?” “Because I don’t do anything for them.” The Buddha said to Ānanda, “Go and get some water, Ānanda. Let’s give him a wash.” Saying, “Yes, sir,” he did just that. And so the Buddha poured the water, while Ānanda cleaned him up. Then, the Buddha lifting him by the head
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
“Tena hi, sāriputta, vivittaṁ senāsanaṁ dātabban”ti. “Sace pana, bhante, vivittaṁ na hoti, kathaṁ paṭipajjitabban”ti? “Tena hi, sāriputta, vivittaṁ katvāpi dātabbaṁ, na tvevāhaṁ, sāriputta, kenaci pariyāyena vuḍḍhatarassa bhikkhuno senāsanaṁ paṭibāhitabbanti vadāmi. Yo paṭibāheyya, āpatti dukkaṭassā”ti. “Āmise pana, bhante, kathaṁ paṭipajjitabban”ti? “Āmisaṁ kho, sāriputta, sabbesaṁ samakaṁ bhājetabban”ti. 7. Osāraṇānujānana Atha kho tassa ukkhittakassa bhikkhuno dhammañca vinayañca paccavekkhantassa etadahosi— “āpatti esā, nesā anāpatti.
“Give them dwellings in a separate place.” “But what should we do if there are no dwellings in a separate place?” “In that case, create separate resting places and then give them out. Under no circumstances, Sāriputta, should a dwelling be reserved for a more senior monk. If you do, you commit an offense of wrong conduct.” “And what should we do regarding food and requisites?” “Food and requisites should be distributed equally to everyone.” 7. The instruction to readmit Then that ejected monk reflected on the Teaching and the Monastic Law, and he concluded, “This is an offense
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Te ce, bhikkhave, bhikkhū na sakkonti taṁ adhikaraṇaṁ tasmiṁ āvāse vūpasametuṁ, tehi, bhikkhave, bhikkhūhi, yasmiṁ āvāse sambahulā bhikkhū, so āvāso gantabbo. Te ce, bhikkhave, bhikkhū taṁ āvāsaṁ gacchantā antarāmagge sakkonti taṁ adhikaraṇaṁ vūpasametuṁ, idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ. Sammukhāvinayena. Kiñca tattha sammukhāvinayasmiṁ? Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā. Evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ; chandadāyako khīyati, khīyanakaṁ pācittiyaṁ. Te ce, bhikkhave, bhikkhū taṁ āvāsaṁ āgacchantā antarāmagge na sakkonti taṁ adhikaraṇaṁ vūpasametuṁ, tehi, bhikkhave, bhikkhūhi, taṁ āvāsaṁ gantvā āvāsikā bhikkhū evamassu vacanīyā— ‘idaṁ kho, āvuso, adhikaraṇaṁ evaṁ jātaṁ, evaṁ samuppannaṁ; sādhāyasmantā imaṁ adhikaraṇaṁ vūpasamentu dhammena vinayena satthusāsanena, yathayidaṁ adhikaraṇaṁ suvūpasantaṁ assā’ti.
If those monks are unable to resolve that legal issue in that monastery, they should go to another monastery that has a number of monks. If they’re able to resolve that legal issue while on their way, this is called the resolution of a legal issue. It’s been resolved face-to-face. Face-to-face with what? Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned. When a legal issue has been resolved like this, if any of the participants reopen it, they incur an offense entailing confession for the reopening. If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession. If those monks are unable to resolve that legal issue while on their way, they should go to that other monastery and say to the resident monks, ‘This legal issue has come about in such-and-such a way. Please resolve it, venerables, according to the Teaching, the Monastic Law, and the Teacher’s instruction, so that this legal issue may be properly disposed of.’
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. Adhivāsetu ca me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho anāthapiṇḍiko gahapati bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Assosi kho rājagahako seṭṭhī— “anāthapiṇḍikena kira gahapatinā svātanāya buddhappamukho saṅgho nimantito”ti. Atha kho rājagahako seṭṭhī anāthapiṇḍikaṁ gahapatiṁ etadavoca— “tayā kira, gahapati, svātanāya buddhappamukho saṅgho nimantito.
just so has the Buddha made the Teaching clear in many ways. I go for refuge to the Buddha, the Teaching, and the Sangha of monks. Please accept me as a lay follower who’s gone for refuge for life. And please accept tomorrow’s meal from me together with the Sangha of monks.” The Buddha consented by remaining silent. Knowing that the Buddha had consented, Anāthapiṇḍika got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left. The merchant heard that Anāthapiṇḍika had invited the Sangha headed by the Buddha for the meal on the following day. He said to Anāthapiṇḍika, “You’ve invited the Sangha headed by the Buddha,
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ— “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā channo arahataṁ ahosi. Atha kho āyasmā channo arahattaṁ patto yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca— “paṭippassambhehi dāni me, bhante ānanda, brahmadaṇḍan”ti. “Yadaggena tayā, āvuso channa, arahattaṁ sacchikataṁ tadaggena te brahmadaṇḍo paṭippassaddho”ti. Imāya kho pana vinayasaṅgītiyā pañca bhikkhusatāni anūnāni anadhikāni ahesuṁ. Tasmā ayaṁ vinayasaṅgīti “pañcasatikā”ti vuccatīti. Pañcasatikakkhandhako ekādasamo. Imamhi khandhake vatthū tevīsati. Tassuddānaṁ
And in this very life, he soon realized with his own insight the supreme goal of the spiritual life for which gentlemen rightly go forth into homelessness. He understood that birth had come to an end, that the spiritual life had been fulfilled, that the job had been done, that there was no further state of existence. Venerable Channa became one of the perfected ones. He then went to Ānanda and said, “Venerable Ānanda, please lift the supreme penalty.” “The supreme penalty was lifted the moment you realized perfection.” At this communal recitation of the Monastic Law there were five hundred monks, neither more nor less. This is why this communal recitation is called “The group of five hundred”. The eleventh chapter on the group of five hundred is finished. In this chapter there are twenty-three topics. This is the summary:
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
“ananucchavikaṁ, bhikkhave, tassa moghapurisassa, ananulomikaṁ, appatirūpaṁ, assāmaṇakaṁ, akappiyaṁ, akaraṇīyaṁ. Kathañhi nāma so, bhikkhave, moghapuriso sambādhe satthakammaṁ kārāpessati. Sambādhe, bhikkhave, sukhumā chavi, duropayo vaṇo, dupparihāraṁ satthaṁ. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, sambādhe satthakammaṁ kārāpetabbaṁ. Yo kārāpeyya, āpatti thullaccayassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū— vatthikammaṁ kārāpenti.
“It’s not suitable, monks, for that foolish man, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How can he have surgery on the private parts? The skin is delicate in that area, sores heel with difficulty, and a scalpel is hard to wield there. This will affect people’s confidence …” After rebuking him … he gave a teaching and addressed the monks: “You shouldn’t have surgery on the private parts. If you do, you commit a serious offense.” When they heard that the Buddha had prohibited surgery, the monks from the group of six had enemas.
⚠ 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
智慧
vinaya
趣旨一致
中
Sohaṁ saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yāciṁ. Sohaṁ ciṇṇamānatto dutiyampi, bhante, saṅghaṁ abbhānaṁ yācāmi. Ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Sohaṁ saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yāciṁ. Sohaṁ ciṇṇamānatto tatiyampi, bhante, saṅghaṁ abbhānaṁ yācāmī’ti. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yāci. So ciṇṇamānatto saṅghaṁ abbhānaṁ yācati.
I asked the Sangha to give me the trial period of six days for that offense, I’ve now completed that trial period, and for the second time, I ask the Sangha for rehabilitation. I had committed one unconcealed offense of intentional emission of semen. I asked the Sangha to give me the trial period of six days for that offense, I’ve now completed that trial period and, for the third time, I ask the Sangha for rehabilitation.’ A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one unconcealed offense of intentional emission of semen. He asked the Sangha to give him the trial period of six days for that offense, He’s now completed that trial period and is asking the Sangha for rehabilitation.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Sace, bhikkhave, āvāsikā bhikkhū vuḍḍhatarā honti, āgantukā bhikkhū navakatarā, tehi, bhikkhave, āvāsikehi bhikkhūhi āgantukā bhikkhū evamassu vacanīyā— ‘iṅgha tumhe, āyasmanto, muhuttaṁ ekamantaṁ hotha, yāva mayaṁ mantemā’ti. Sace pana, bhikkhave, āvāsikā bhikkhū navakatarā honti, āgantukā bhikkhū vuḍḍhatarā, tehi, bhikkhave, āvāsikehi bhikkhūhi āgantukā bhikkhū evamassu vacanīyā— ‘tena hi tumhe, āyasmanto, muhuttaṁ idheva tāva hotha, yāva mayaṁ mantemā’ti. Sace pana, bhikkhave, āvāsikānaṁ bhikkhūnaṁ mantayamānānaṁ evaṁ hoti— ‘na mayaṁ sakkoma imaṁ adhikaraṇaṁ vūpasametuṁ dhammena vinayena satthusāsanenā’ti, na taṁ adhikaraṇaṁ āvāsikehi bhikkhūhi sampaṭicchitabbaṁ. Sace pana, bhikkhave, āvāsikānaṁ bhikkhūnaṁ mantayamānānaṁ evaṁ hoti— ‘sakkoma mayaṁ imaṁ adhikaraṇaṁ vūpasametuṁ dhammena vinayena satthusāsanenā’ti. Tehi, bhikkhave, āvāsikehi bhikkhūhi āgantukā bhikkhū evamassu vacanīyā— ‘sace tumhe, āyasmanto, amhākaṁ imaṁ adhikaraṇaṁ yathājātaṁ yathāsamuppannaṁ ārocessatha, yathā ca mayaṁ imaṁ adhikaraṇaṁ vūpasamessāma dhammena vinayena satthusāsanena tathā suvūpasantaṁ bhavissati.
If the resident monks are senior to the newly-arrived monks, the resident monks should say, ‘Now, venerables, please go to one side for a moment while we discuss this matter.’ If the newly-arrived monks are senior to the resident monks, the resident monks should say, ‘Well then, venerables, please wait right here for a moment while we discuss this matter.’ If, while discussing that matter, the resident monks think, ‘We’re unable to resolve this legal issue according to the Teaching, the Monastic Law, and the Teacher’s instruction,’ then they shouldn’t take on that legal issue. But if they think, ‘We’re able to resolve this legal issue according to the Teaching, the Monastic Law, and the Teacher’s instruction,’ then they should say to the newly-arrived monks, ‘If you’ll tell us how this legal issue came about, we’ll be able to dispose of it properly according to the Teaching, the Monastic Law, and the Teacher’s instruction.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Parinibbute sambuddhe, thero kassapasavhayo; Āmantayi bhikkhugaṇaṁ, saddhammamanupālako. Pāvāyaddhānamaggamhi, subhaddena paveditaṁ; Saṅgāyissāma saddhammaṁ, adhammo pure dippati. Ekenūna pañcasataṁ, ānandampi ca uccini;
“When the Buddha had attained extinguishment, The senior monk called Kassapa; Addressed the community of monks, Guarding the true Teaching. On the way from Pāvā, Subhadda declared; We will recite the true Teaching, Before what is contrary to the Teaching shines forth. Four hundred and ninety-nine, And he also invited Ānanda;
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Tumhe ce, bhikkhave, aññamaññaṁ na upaṭṭhahissatha, atha ko carahi upaṭṭhahissati? Yo, bhikkhave, maṁ upaṭṭhaheyya so gilānaṁ upaṭṭhaheyya. Sace upajjhāyo hoti, upajjhāyena yāvajīvaṁ upaṭṭhātabbo; vuṭṭhānamassa āgametabbaṁ. Sace ācariyo hoti, ācariyena yāvajīvaṁ upaṭṭhātabbo; vuṭṭhānamassa āgametabbaṁ. Sace saddhivihāriko hoti, saddhivihārikena yāvajīvaṁ upaṭṭhātabbo; vuṭṭhānamassa āgametabbaṁ. Sace antevāsiko hoti, antevāsikena yāvajīvaṁ upaṭṭhātabbo; vuṭṭhānamassa āgametabbaṁ.
If you don’t nurse one another, who will? Whoever would nurse me should nurse one who is sick. If you have a preceptor, he should nurse you for life; he shouldn’t go anywhere until you’ve recovered. If you have a teacher, he should nurse you for life; he shouldn’t go anywhere until you’ve recovered. If you have a student, he should nurse you for life; he shouldn’t go anywhere until you’ve recovered. If you have a pupil, he should nurse you for life; he shouldn’t go anywhere until you’ve recovered.
智慧
vinaya
趣旨一致
中
Āpanno eso bhikkhu, neso bhikkhu anāpanno. Ukkhitto eso bhikkhu, neso bhikkhu anukkhitto. Dhammikena kammena ukkhitto akuppena ṭhānārahena. Yato ca kho so, bhikkhave, bhikkhu āpanno ca ukkhitto ca passati ca, tena hi, bhikkhave, taṁ bhikkhuṁ osārethā”ti. 8. Saṅghasāmaggīkathā Atha kho te ukkhittānuvattakā bhikkhū taṁ ukkhittakaṁ bhikkhuṁ osāretvā yena ukkhepakā bhikkhū tenupasaṅkamiṁsu, upasaṅkamitvā ukkhepake bhikkhū etadavocuṁ— “yasmiṁ, āvuso, vatthusmiṁ ahosi saṅghassa bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇaṁ, so eso bhikkhu āpanno ca ukkhitto ca passi ca osārito ca. Handa mayaṁ, āvuso, tassa vatthussa vūpasamāya saṅghasāmaggiṁ karomā”ti. Atha kho te ukkhepakā bhikkhū yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. “te, bhante, ukkhittānuvattakā bhikkhū evamāhaṁsu—
and this monk has committed it. He’s been ejected, for the legal procedure was legitimate, irreversible, and fit to stand. But since he recognizes this, he should be readmitted.” 8. Discussion of unity in the Sangha Soon afterwards the monks who had been siding with the ejected monk readmitted him. They then went to the monks who had ejected him and said, “This monk has recognized that he had committed an offense and was ejected. He’s now been readmitted. Because of this, the basis for the arguments and disputes in the Sangha, for the schism, fracture, and separation in the Sangha, has been removed. To resolve this matter, let’s unify the Sangha.” The monks who had done the ejecting went to the Buddha, bowed, sat down, what had happened,
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Yadi saṅghassa pattakallaṁ, saṅgho udāyiṁ bhikkhuṁ abbheyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yāci. So ciṇṇamānatto saṅghaṁ abbhānaṁ yācati. Saṅgho udāyiṁ bhikkhuṁ abbheti. Yassāyasmato khamati udāyissa bhikkhuno abbhānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi—
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 unconcealed offense of intentional emission of semen. He asked the Sangha to give him the trial period of six days for that offense, 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. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Evaṁ mayaṁ imaṁ adhikaraṇaṁ sampaṭicchissāma. No ce tumhe, āyasmanto, amhākaṁ imaṁ adhikaraṇaṁ yathājātaṁ yathāsamuppannaṁ ārocessatha, yathā ca mayaṁ imaṁ adhikaraṇaṁ vūpasamessāma dhammena vinayena satthusāsanena tathā na suvūpasantaṁ bhavissati, na mayaṁ imaṁ adhikaraṇaṁ sampaṭicchissāmā’ti. Evaṁ supariggahitaṁ kho, bhikkhave, katvā āvāsikehi bhikkhūhi taṁ adhikaraṇaṁ sampaṭicchitabbaṁ. Tehi, bhikkhave, āgantukehi bhikkhūhi āvāsikā bhikkhū evamassu vacanīyā— ‘yathājātaṁ yathāsamuppannaṁ mayaṁ imaṁ adhikaraṇaṁ āyasmantānaṁ ārocessāma. Sace āyasmantā sakkonti ettakena vā ettakena vā antarena imaṁ adhikaraṇaṁ vūpasametuṁ dhammena vinayena satthusāsanena tathā suvūpasantaṁ bhavissati. Evaṁ mayaṁ imaṁ adhikaraṇaṁ āyasmantānaṁ niyyādessāma. No ce āyasmantā sakkonti ettakena vā ettakena vā antarena imaṁ adhikaraṇaṁ vūpasametuṁ dhammena vinayena satthusāsanena tathā na suvūpasantaṁ bhavissati, na mayaṁ imaṁ adhikaraṇaṁ āyasmantānaṁ niyyādessāma. Mayameva imassa adhikaraṇassa sāmino bhavissāmā’ti. Evaṁ supariggahitaṁ kho, bhikkhave, katvā āgantukehi bhikkhūhi taṁ adhikaraṇaṁ āvāsikānaṁ bhikkhūnaṁ niyyādetabbaṁ.
And so we’ll take it on. If, however, you won’t tell us, we won’t be able to properly dispose of it. And so we won’t take it on.’ Having properly examined it like this, the resident monks should take it on. The newly-arrived monks should say this to the resident monks, ‘We’ll tell you how this legal issue came about. If you’re able to dispose of it properly by such and such means—according to the Teaching, the Monastic Law, and the Teacher’s instruction— then we’ll hand it over to you. If you’re unable to properly dispose of it by such and such means, then we won’t hand it over to you. We’ll take responsibility for it ourselves.’ Having properly examined it like this, the newly-arrived monks should hand it over to the resident monks.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
atthi me veyyāyikaṁ yenāhaṁ buddhappamukhassa saṅghassa bhattaṁ karissāmī”ti. Assosi kho rājā māgadho seniyo bimbisāro— “anāthapiṇḍikena kira gahapatinā svātanāya buddhappamukho saṅgho nimantito”ti. Atha kho rājā māgadho seniyo bimbisāro anāthapiṇḍikaṁ gahapatiṁ etadavoca— “tayā kira, gahapati, svātanāya buddhappamukho saṅgho nimantito. Tvañcāsi āgantuko. Demi te, gahapati, veyyāyikaṁ yena tvaṁ buddhappamukhassa saṅghassa bhattaṁ kareyyāsī”ti. “Alaṁ, deva; atthi me veyyāyikaṁ yenāhaṁ buddhappamukhassa saṅghassa bhattaṁ karissāmī”ti. Atha kho anāthapiṇḍiko gahapati tassā rattiyā accayena rājagahakassa seṭṭhissa nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—
I have the means.” King Seniya Bimbisāra of Magadha heard that Anāthapiṇḍika had invited the Sangha headed by the Buddha for a meal on the following day. He said to Anāthapiṇḍika, “You’ve invited the Sangha headed by the Buddha, yet you’ve just arrived here. I’ll pay for it.” “There’s no need, sir. I have the means.” The following morning, in that wealthy merchant’s house, Anāthapiṇḍika had various kinds of fine foods prepared. He then had the Buddha informed
智慧
vinaya
趣旨一致
中
Dhammavinayasaṅgītiṁ, vasanto guhamuttame. Upāliṁ vinayaṁ pucchi, suttantānandapaṇḍitaṁ; Piṭakaṁ tīṇi saṅgītiṁ, akaṁsu jinasāvakā. Khuddānukhuddake nānā, yathāpaññattivattanā; Na pucchi akkamitvāna, vandāpesi na yāci ca.
Communal recitation of the Teaching and the Monastic Law, Staying in the best of caves. He asked Upāli about the Monastic Law, And the wise Ānanda about the discourses; Communal recitation of the three Collections, Was done by the disciples of the Victor. The various minor rules, Were continued as laid down; He did not ask, having stepped on, Had pay respect, and did not ask.
経典データの出典: SuttaCentral（CC0ライセンス）