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経典: vinaya
✕ クリア
智慧
vinaya
趣旨一致
中
Esā ñatti. Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṁ bhikkhuṁ salākaggāhāpakaṁ sammannati. Yassāyasmato khamati itthannāmassa bhikkhuno salākaggāhāpakassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. Sammato saṅghena itthannāmo bhikkhu salākaggāhāpako. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti. Tena salākaggāhāpakena bhikkhunā salākā gāhetabbā. Yathā bahutarā bhikkhū dhammavādino vadanti tathā taṁ adhikaraṇaṁ vūpasametabbaṁ. Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ.
This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha appoints monk so-and-so as the manager of the vote. Any monk who approves of appointing monk so-and-so as the manager of the vote should remain silent. Any monk who doesn’t approve should speak up. The Sangha has appointed monk so-and-so as the manager of the vote. The Sangha approves and is therefore silent. I’ll remember it thus.’ That monk should then distribute the ballots. If the majority of monks vote in accordance with the Teaching, then that legal issue has been resolved. This is called the resolution of a legal issue.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
“Anujānāmi, bhikkhave, yena vajo tena gantun”ti. Tena kho pana samayena aññataro bhikkhu upakaṭṭhāya vassūpanāyikāya satthena gantukāmo hoti. “Anujānāmi, bhikkhave, satthe vassaṁ upagantun”ti. Tena kho pana samayena aññataro bhikkhu upakaṭṭhāya vassūpanāyikāya nāvāya gantukāmo hoti. “Anujānāmi, bhikkhave, nāvāya vassaṁ upagantun”ti. 10. Vassaṁanupagantabbaṭṭhāna Tena kho pana samayena bhikkhū rukkhasusire vassaṁ upagacchanti. Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi pisācillikā”ti. “Na, bhikkhave, rukkhasusire vassaṁ upagantabbaṁ.
“I allow you to go where the cowherd’s dwelling is.” On one occasion, as the entry to the rains residence was getting close, a certain monk wanted to travel by caravan. “I allow you to enter the rains residence in a caravan.” On one occasion, as the entry to the rains residence was getting close, a certain monk wanted to travel by boat. “I allow you to enter the rains residence on a boat.” 10. Places where the rains residence should not be entered At one time monks entered the rains residence in the hollow of a tree. People complained and criticized them, “They’re just like goblins.” “You shouldn’t enter the rains residence in the hollow of a tree.
⚠ 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, naggiyaṁ titthiyasamādānaṁ samādiyissasi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, naggiyaṁ titthiyasamādānaṁ samādiyitabbaṁ. Yo samādiyeyya, āpatti thullaccayassā”ti. 26. Kusacīrādipaṭikkhepakathā Tena kho pana samayena aññataro bhikkhu kusacīraṁ nivāsetvā …pe…
The Buddha rebuked him, “Foolish man, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How can you undertake the practice of nakedness, like the monastics of other religions? This will affect people’s confidence …” After rebuking him … he gave a teaching and addressed the monks: “You shouldn’t undertake the practice of nakedness, like the monastics of other religions. If you do, you commit a serious offense.” 26. Discussion of the prohibition against grass robes, etc. On one occasion a monk put on a sarong made of grass …
⚠ 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
sāriputto ca kolito. Mahākassapakaccānā, koṭṭhiko kappinena ca; Mahācundo anuruddho, revato upāli cubho. Ānando rāhulo ceva, gotamīnāthapiṇḍiko; Senāsanaṁ vivittañca, āmisaṁ samakampi ca. Na kehi chando dātabbo,
And Sāriputta, Kolita. Mahākassapa, and Kaccāna, Koṭṭhika, and with Kappina; Mahācunda, Anuruddha, And both Revata and Upāli. Ānanda, and also Rāhula, Gotamī, Anāthapiṇḍika; And separate dwellings, And food and requisites equally. No-one is to give their consent,
智慧
vinaya
趣旨一致
中
Sammukhāvinayena ca, yebhuyyasikāya ca. 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— Kā ca tattha yebhuyyasikāya?
It’s been resolved face-to-face and by majority decision. 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. This is the meaning of by majority decision:
⚠ 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
tamokhandhena āvuṭā”ti. Itiha bhagavato paṭisañcikkhato appossukkatāya cittaṁ namati, no dhammadesanāya. Atha kho brahmuno sahampatissa bhagavato cetasā cetoparivitakkamaññāya etadahosi— “nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṁ namati, no dhammadesanāyā”ti. Atha kho brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi. Atha kho brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇajāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca— “desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro”ti. Idamavoca brahmā sahampati, idaṁ vatvāna athāparaṁ etadavoca— “Pāturahosi magadhesu pubbe,
What’s subtle and refined, profound and hard to see.” When the Buddha reflected like this, he inclined to inactivity, not to teaching. Just then the supreme being Sahampati read the mind of the Buddha. He thought, “The world is lost; it’s perished!—for the Buddha, perfected and fully awakened, inclines to inaction, not to teaching.” Then, just as a strong man might bend or stretch his arm, Sahampati disappeared from the world of supreme beings and appeared in front of the Buddha. He arranged his upper robe over one shoulder, placed his right knee on the ground, raised his joined palms, and said, “Please teach, sir, please teach! There are beings with little dust in their eyes who are ruined because of not hearing the Teaching. There will be those who understand.” This is what Sahampati said, and he added: “Earlier, among the Magadhans,
智慧
vinaya
趣旨一致
中
Yo upagaccheyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū rukkhaviṭabhiyā vassaṁ upagacchanti. Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi migaluddakā”ti. “Na, bhikkhave, rukkhaviṭabhiyā vassaṁ upagantabbaṁ. Yo upagaccheyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū ajjhokāse vassaṁ upagacchanti. Deve vassante rukkhamūlampi nibbakosampi upadhāvanti. “Na, bhikkhave, ajjhokāse vassaṁ upagantabbaṁ. Yo upagaccheyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.” At one time monks entered the rains residence in the fork of a tree. People complained and criticized them, “They’re just like deer hunters.” “You shouldn’t enter the rains residence in the fork of a tree. If you do, you commit an offense of wrong conduct.” At one time monks entered the rains residence out in the open. When it was raining, they ran for cover under trees and eaves. “You shouldn’t enter the rains residence out in the open. If you do, you commit an offense of wrong conduct.”
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Bhikkhū ahimaṁsaṁ paribhuñjanti. Manussā ujjhāyanti khiyyanti vipācenti— “kathañhi nāma samaṇā sakyaputtiyā ahimaṁsaṁ paribhuñjissanti, jeguccho ahi paṭikūlo”ti. Supassopi nāgarājā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. “santi, bhante, nāgā assaddhā appasannā. Te appamattakehipi bhikkhū viheṭheyyuṁ. Sādhu, bhante, ayyā ahimaṁsaṁ na paribhuñjeyyun”ti. Atha kho bhagavā supassaṁ nāgarājānaṁ dhammiyā kathāya sandassesi …pe… padakkhiṇaṁ katvā pakkāmi. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, ahimaṁsaṁ paribhuñjitabbaṁ.
When the monks ate it, people complained and criticized them, “How can the Sakyan monastics eat snake meat? Snakes are disgusting and repulsive.” Even Supassa the king of dragons went to see the Buddha. He bowed down to the Buddha “Sir, there are dragons without faith and confidence. They might harm the monks even over small matters. Please ask the venerables not to eat snake meat.” The Buddha instructed, inspired, and gladdened him with a teaching, after which Supassa bowed down, circumambulated the Buddha with his right side toward him, and left. Soon afterwards the Buddha gave a teaching and addressed the monks: “You shouldn’t eat snake meat.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
vākacīraṁ nivāsetvā …pe… phalakacīraṁ nivāsetvā …pe… kesakambalaṁ nivāsetvā …pe… vāḷakambalaṁ nivāsetvā …pe… ulūkapakkhaṁ nivāsetvā …pe… ajinakkhipaṁ nivāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca— “bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇavādī. Idaṁ, bhante, ajinakkhipaṁ anekapariyāyena appicchatāya santuṭṭhitāya sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṁvattati. Sādhu, bhante, bhagavā bhikkhūnaṁ ajinakkhipaṁ anujānātū”ti.
a sarong made of bark … a sarong made of bits of wood … a sarong made of human hair … a sarong made of horse-hair … a sarong made of owls’ wings … a sarong made of antelope hide, went to the Buddha, and said, “In many ways, sir, you praise fewness of wishes, contentment, self-effacement, ascetic practices, being inspiring, reduction in things, and being energetic. A robe made of antelope hide leads to all those things. Please allow robes of antelope hide for the monks.”
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
upāliparipucchito; Anānuvajjo sīlena, sāmaggī jinasāsaneti. Kosambakakkhandhako niṭṭhito. Mahāvaggo niṭṭhito. Mahāvaggapāḷi niṭṭhitā.
Questioned by Upāli; Blameless in morality, Harmonious in the Teaching of the Victor.” The chapter connected with Kosambī is finished. The Great Division is finished. The canonical text of the Great Division is finished.
⚠ 初手で出すと冷たく見える
智慧
vinaya
趣旨一致
中
Sohaṁ saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ yāciṁ. Sohaṁ parivutthaparivāso saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ yāciṁ. Sohaṁ, bhante, ciṇṇamānatto saṅghaṁ abbhānaṁ yācāmī’ti. Dutiyampi yācitabbaṁ. Tatiyampi yācitabbaṁ. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ ekāhappaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ yāci. So parivutthaparivāso saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ yāci.
I asked the Sangha to give me probation for one day for that offense, When I had completed that probation, I asked the Sangha to give me the trial period of six days, I’ve now completed the trial period and ask the Sangha for rehabilitation.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for one day. He asked the Sangha to give him probation for one day for that offense, When he had completed that probation, he asked the Sangha to give him the trial period of six days,
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Yo paribhuñjeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena luddakā sīhaṁ hantvā sīhamaṁsaṁ paribhuñjanti, bhikkhūnaṁ piṇḍāya carantānaṁ sīhamaṁsaṁ denti. Bhikkhū sīhamaṁsaṁ paribhuñjitvā araññe viharanti. Sīhā sīhamaṁsagandhena bhikkhū paripātenti. “Na, bhikkhave, sīhamaṁsaṁ paribhuñjitabbaṁ. Yo paribhuñjeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena luddakā byagghaṁ hantvā …pe… taracchaṁ hantvā taracchamaṁsaṁ paribhuñjanti, bhikkhūnaṁ piṇḍāya carantānaṁ taracchamaṁsaṁ denti. Bhikkhū taracchamaṁsaṁ paribhuñjitvā araññe viharanti. Taracchā taracchamaṁsagandhena bhikkhū paripātenti.
If you do, you commit an offense of wrong conduct.” On one occasion hunters killed a lion and ate the lion meat. They also gave lion meat to monks who were walking for alms. After eating it, those monks returned to the wilderness. And because of the smell of lion meat, lions attacked them. “You shouldn’t eat lion meat. If you do, you commit an offense of wrong conduct.” On one occasion hunters killed a tiger … a hyena and ate the hyena meat. They also gave hyena meat to monks who were walking for alms. After eating it, those monks returned to the wilderness. And because of the smell of hyena meat, hyenas attacked them.
⚠ 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, ajinakkhipaṁ titthiyadhajaṁ dhāressasi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, ajinakkhipaṁ titthiyadhajaṁ dhāretabbaṁ. Yo dhāreyya, āpatti thullaccayassā”ti. Tena kho pana samayena aññataro bhikkhu akkanāḷaṁ nivāsetvā …pe… potthakaṁ nivāsetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca—
The Buddha rebuked him, “Foolish man, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How can you wear a robe made of antelope hide, that sign of monastics of other religions? This will affect people’s confidence …” After rebuking him … he gave a teaching and addressed the monks: “You shouldn’t wear a robe made of antelope hide, that sign of monastics of other religions. If you do, you commit a serious offense.” On one occasion a monk dressed in a sarong made of stalks of crown flower … in a sarong made of jute, went to the Buddha, and said,
⚠ 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
Theravāda Vinayapiṭaka Cūḷavagga 11. Kammakkhandhaka 1. Tajjanīyakamma Namo tassa Bhagavato Arahato Sammāsambuddhassa. Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena paṇḍukalohitakā bhikkhū attanā bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā, yepi caññe bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā te upasaṅkamitvā evaṁ vadanti— “mā kho tumhe, āyasmanto, eso ajesi. Balavābalavaṁ paṭimantetha. Tumhe tena paṇḍitatarā ca byattatarā ca bahussutatarā ca alamattatarā ca.
Theravāda Collection on Monastic Law The Small Division The chapter on legal procedures 1. The legal procedure of condemnation Homage to the Buddha, the Perfected One, the fully Awakened One At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time the monks Paṇḍuka and Lohitaka were quarrelsome, argumentative, and creators of legal issues in the Sangha. They went to other monks who were also quarrelsome, argumentative, and creators of legal issues in the Sangha, and said to them, “Don’t let him beat you. Argue back forcefully. You’re wiser, more competent, more learned, and more capable than he.
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
智慧
vinaya
趣旨一致
中
So ciṇṇamānatto saṅghaṁ abbhānaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho udāyiṁ bhikkhuṁ abbheyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ ekāhappaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ yāci. So parivutthaparivāso saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ yāci. So ciṇṇamānatto saṅghaṁ abbhānaṁ yācati. Saṅgho udāyiṁ bhikkhuṁ abbheti. Yassāyasmato khamati udāyissa bhikkhuno abbhānaṁ, so tuṇhassa;
He’s now completed that trial period and is asking the Sangha for rehabilitation. If the Sangha is ready, it should rehabilitate him. This is the motion. Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for one day. He asked the Sangha to give him probation for one day for that offense, When he had completed that probation, he asked the Sangha to give him the trial period of six days, He’s now completed that trial period and is asking the Sangha for rehabilitation. The Sangha rehabilitates him. Any monk who approves of rehabilitating him should remain silent.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
na sādiyanti samaṇā sakyaputtiyā jātarūparajataṁ; na paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṁ; nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā. Yassa kho, gāmaṇi, jātarūparajataṁ kappati, pañcapi tassa kāmaguṇā kappanti. Yassa pañca kāmaguṇā kappanti ekaṁsenetaṁ, gāmaṇi, dhāreyyāsi— assamaṇadhammo asakyaputtiyadhammoti. Api cāhaṁ, gāmaṇi, evaṁ vadāmi tiṇaṁ tiṇatthikena pariyesitabbaṁ; dāru dārutthikena pariyesitabbaṁ; Na tvevāhaṁ, gāmaṇi, kenaci pariyāyena jātarūparajataṁ sāditabbaṁ pariyesitabbanti vadāmī’ti. Evaṁvādī kirāhaṁ āyasmante upāsake saddhe pasanne akkosāmi, paribhāsāmi, appasādaṁ karomi;
They neither accept nor receive gold, silver, or money. The Sakyan monastics have given up gems and gold, and live without gold, silver, and money. Whoever is allowed gold, silver, or money is also allowed the pleasures of the world. And you should know that anyone who’s allowed the pleasures of the world doesn’t have the qualities of an ascetic, the qualities of a Sakyan monastic. Still, I say that anyone who needs grass may look for it, likewise timber, But under no circumstances should they accept or look for gold, silver, or money.’ It’s by speaking like this, it seems, that I’m abusing and reviling the venerable lay followers who have faith and confidence, and that I’m destroying their confidence.
智慧
vinaya
趣旨一致
中
Tena kho pana samayena bhikkhū paṇḍakupajjhāyena upasampādenti …pe… theyyasaṁvāsakupajjhāyena upasampādenti …pe… titthiyapakkantakupajjhāyena upasampādenti …pe… tiracchānagatupajjhāyena upasampādenti …pe… mātughātakupajjhāyena upasampādenti …pe… pitughātakupajjhāyena upasampādenti …pe… arahantaghātakupajjhāyena upasampādenti …pe… bhikkhunidūsakupajjhāyena upasampādenti …pe… saṅghabhedakupajjhāyena upasampādenti …pe… lohituppādakupajjhāyena upasampādenti …pe…
On one occasion the monks gave the full ordination with a <i lang='pi' translate='no'>paṇḍaka</i> as preceptor … with a fake monk as preceptor … with one who has previously left to join the monastics of another religion as preceptor … with an animal as preceptor … with a matricide as preceptor … with a patricide as preceptor … with a murderer of a perfected one as preceptor … with one who had raped a nun as preceptor … with one who had caused a schism in the Sangha as preceptor … with one who had caused the Buddha to bleed as preceptor …
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gopālakā”ti. “Na, bhikkhave, chatte vassaṁ upagantabbaṁ. Yo upagaccheyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū cāṭiyā vassaṁ upagacchanti. Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi titthiyā”ti. “Na, bhikkhave, cāṭiyā vassaṁ upagantabbaṁ. Yo upagaccheyya, āpatti dukkaṭassā”ti. 11. Adhammikakatikā
People complained and criticized them, “They’re just like cowherds.” “You shouldn’t enter the rains residence under a sunshade. If you do, you commit an offense of wrong conduct.” At one time monks entered the rains residence in a large earthenware pot. People complained and criticized them, “They’re just like the monastics of other religions.” “You shouldn’t enter the rains residence in a large earthenware pot. If you do, you commit an offense of wrong conduct.” 11. Illegitimate agreements
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
“bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa, vaṇṇavādī. Ayaṁ, bhante, potthako anekapariyāyena appicchatāya santuṭṭhitāya sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṁvattati. Sādhu, bhante, bhagavā bhikkhūnaṁ potthakaṁ anujānātū”ti. Vigarahi buddho bhagavā— “ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma tvaṁ, moghapurisa, potthakaṁ nivāsessasi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, potthako nivāsetabbo.
“In many ways, sir, you praise fewness of wishes, contentment, self-effacement, ascetic practices, being inspiring, reduction in things, and being energetic. A jute robe leads to all those things. Please allow jute robes for the monks.” The Buddha rebuked him, “Foolish man, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How can you dress in a sarong made of jute? This will affect people’s confidence …” After rebuking him … he gave a teaching and addressed the monks: “You shouldn’t dress in a sarong made of jute.
⚠ 初手で出すと冷たく見える,出家者向けの文脈
智慧
vinaya
趣旨一致
中
yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi …pe…. Abbhito saṅghena udāyī bhikkhu. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. 1.6. Pañcāhappaṭicchannaparivāsa Tena kho pana samayena āyasmā udāyī ekaṁ āpattiṁ āpanno hoti sañcetanikaṁ sukkavissaṭṭhiṁ dvīhappaṭicchannaṁ …pe… tīhappaṭicchannaṁ …pe… catūhappaṭicchannaṁ …pe… pañcāhappaṭicchannaṁ.
Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. … The Sangha has rehabilitated the monk Udāyī. The Sangha approves and is therefore silent. I’ll remember it thus.’” Probation for those with offenses concealed for five days On one occasion Venerable Udāyī had committed one offense of intentional emission of semen, concealed for two days. … concealed for three days. … concealed for four days. … concealed for five days.
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）