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経典: vinaya
✕ クリア
智慧
vinaya
趣旨一致
中
pācīnakā vā bhikkhū, pāveyyakā vā”ti? “Tayāpi kho, āvuso, upajjhāyassa mūle bahu dhammo ca vinayo ca pariyatto. Tuyhaṁ pana, āvuso, dhammañca vinayañca paccavekkhantassa kathaṁ hoti? Ke nu kho dhammavādino— pācīnakā vā bhikkhū, pāveyyakā vā”ti? “Mayhaṁ kho, bhante, dhammañca vinayañca paccavekkhantassa evaṁ hoti— adhammavādī pācīnakā bhikkhū, dhammavādī pāveyyakā bhikkhūti; api cāhaṁ na tāva diṭṭhiṁ āvi karomi, appeva nāma maṁ imasmiṁ adhikaraṇe sammanneyyā”ti. “Mayhampi kho, āvuso, dhammañca vinayañca paccavekkhantassa evaṁ hoti— adhammavādī pācīnakā bhikkhū, dhammavādī pāveyyakā bhikkhūti;
the monks from the east or the monks from Pāvā?” “You too have learned much at the feet of your preceptor, both of the Teaching and the Monastic Law. When you reflect on the Teaching and the Monastic Law, who speak in accordance with the Teaching— the monks from the east or the monks from Pāvā?” “When I reflect like this, it occurs to me that the monks from the east speak contrary to the Teaching, but the monks from Pāvā don’t. But I won’t reveal my view in case I’m appointed to deal with this legal issue.” “And when I reflect like this, it occurs to me too that the monks from the east speak contrary to the Teaching, but the monks from Pāvā don’t.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Aññena atirekena, uppajji chiddameva ca; Cātuddīpo varaṁ yāci, dātuṁ vassikasāṭikaṁ. Āgantugamigilānaṁ, upaṭṭhākañca bhesajjaṁ; Dhuvaṁ udakasāṭiñca, paṇītaṁ atikhuddakaṁ. Thullakacchumukhaṁ khomaṁ, paripuṇṇaṁ adhiṭṭhānaṁ;
With another extra, Was given, and just a hole; Four-continent, she asked for a favor, To give a rainy-season robe. And newly-arrived, departing, and sick, And nurse, medicine; Regular, and bathing robe, Fine, too small. Carbuncles, washcloth, linen, Enough, determining;
智慧
vinaya
趣旨一致
中
Sohaṁ ciṇṇamānatto abbhānāraho antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Sohaṁ saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yāciṁ. Sohaṁ saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya 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 pañcāhappaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ yāci.
When I had completed that trial period, while deserving rehabilitation, I committed one unconcealed offense of intentional emission of semen. I asked the Sangha to send me back to the beginning for that offense, I then asked the Sangha to give me the trial period for that offense, 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 five days. He asked the Sangha to give him probation for five days for that offense,
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Yā paṭiññātakaraṇassa kammassa kiriyā karaṇaṁ upagamanaṁ ajjhupagamanaṁ adhivāsanā appaṭikkosanā— Evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ paṭiggāhako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, tena, bhikkhave, bhikkhunā sambahule bhikkhū upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassu vacanīyā— ‘ahaṁ, bhante, itthannāmaṁ āpattiṁ āpanno; taṁ paṭidesemī’ti. Byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā— ‘Suṇantu me āyasmantā. Ayaṁ itthannāmo bhikkhu āpattiṁ sarati, vivarati, uttāniṁ karoti deseti. Yadāyasmantānaṁ pattakallaṁ, ahaṁ itthannāmassa bhikkhuno āpattiṁ paṭiggaṇheyyan’ti.
the doing of, the performing of, the participation in, the consent to, the agreement to, the non-objection to that legal procedure of acting according to what’s been admitted. When a legal issue has been resolved like this, if the receiver of the confession reopens it, he incurs an offense entailing confession for the reopening. If this is what happens, all’s well. If not, that monk should approach several monks, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say, ‘Venerables, I’ve committed such-and-such an offense. I confess it.’ A competent and capable monk should then inform those monks: ‘Please, venerables, I ask you to listen. The monk so-and-so remembers an offense—he reveals it, makes it plain, and confesses it. If the venerables are ready, I’ll receive his 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
“anujānāmi, bhikkhave, pariveṇaggena gāhetun”ti. Pariveṇaggena gāhentā pariveṇā ussārayiṁsu …pe… “anujānāmi, bhikkhave, anubhāgampi dātuṁ. Gahite anubhāge añño bhikkhu āgacchati, akāmā na dātabbo”ti. Tena kho pana samayena bhikkhū nissīme ṭhitassa senāsanaṁ gāhenti. “Na, bhikkhave, nissīme ṭhitassa senāsanaṁ gāhetabbaṁ. Yo gāheyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū senāsanaṁ gahetvā sabbakālaṁ paṭibāhanti. “Na, bhikkhave, senāsanaṁ gahetvā sabbakālaṁ paṭibāhitabbaṁ. Yo paṭibāheyya, āpatti dukkaṭassa.
“You should allocate one monk to each yard.” When they had allocated the yards, there were yards left over. “You should give out additional shares. If another monk arrives after the additional shares have been allocated, then, if you’re unwilling, you need not give him a share.” On one occasion the monks allocated a dwelling to one who was outside the monastery zone. “You shouldn’t allocate a dwelling to one outside the monastery zone. If you do, you commit an offense of wrong conduct.” After accepting a dwelling, the monks reserved it at all times. “After accepting a dwelling, you shouldn’t reserve it at all times. 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
vattaṁ āgantukehime. Nevāsanaṁ na udakaṁ, na paccu na ca pāniyaṁ; Nābhivāde na paññape, ujjhāyanti ca pesalā. Vuḍḍhāsanañca udakaṁ, paccuggantvā ca pāniyaṁ; Upāhane ekamantaṁ, abhivāde ca paññape. Vutthaṁ gocarasekkho ca,
These make up the conduct for newly-arrived monks. No seat, no water, No going to meet, and no drinking water; Would not bow down, would not assign, And the good monks complained. Senior, and seat, water, And having gone to meet, drinking water; Sandals, aside, And should bow down, should assign. Occupied, and where to go for alms, training,
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
api cāhaṁ na tāva diṭṭhiṁ āvi karomi, appeva nāma maṁ imasmiṁ adhikaraṇe sammanneyyā”ti. Atha kho saṅgho taṁ adhikaraṇaṁ vinicchinitukāmo sannipati. Tasmiṁ kho pana adhikaraṇe vinicchiyamāne anaggāni ceva bhassāni jāyanti, na cekassa bhāsitassa attho viññāyati. Atha kho āyasmā revato saṅghaṁ ñāpesi— “Suṇātu me, bhante, saṅgho. Amhākaṁ imasmiṁ adhikaraṇe vinicchiyamāne anaggāni ceva bhassāni jāyanti, na cekassa bhāsitassa attho viññāyati. Yadi saṅghassa pattakallaṁ, saṅgho imaṁ adhikaraṇaṁ ubbāhikāya vūpasameyyā”ti. Saṅgho cattāro pācīnake bhikkhū, cattāro pāveyyake bhikkhū uccini. āyasmantañca sabbakāmiṁ, āyasmantañca sāḷhaṁ, āyasmantañca khujjasobhitaṁ, āyasmantañca vāsabhagāmikaṁ;
And I too won’t reveal my view in case I’m appointed to deal with this legal issue.” Choosing a committee The Sangha then gathered to make a decision on that legal issue. While they were discussing that legal issue, there was endless talk but not a single statement that could be understood. Revata then informed the Sangha: “Please, venerables, I ask the Sangha to listen. While we were discussing this legal issue, there was endless talk but not a single statement that could be understood. If the Sangha is ready, it should resolve this legal issue by means of a committee.” The Sangha then selected four monks from the east— Venerable Sabbakāmī, Venerable Sāḷha, Venerable Khujjasobhita, and Venerable Vāsabhagāmika—
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Āciṇṇaṁ kho panetaṁ buddhānaṁ bhagavantānaṁ āgantukehi bhikkhūhi saddhiṁ paṭisammodituṁ. Atha kho bhagavā te bhikkhū etadavoca— “kacci, bhikkhave, khamanīyaṁ, kacci yāpanīyaṁ, kacci samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasittha, na ca piṇḍakena kilamitthā”ti? “Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā. Samaggā ca mayaṁ, bhante, sammodamānā avivadamānā phāsukaṁ vassaṁ vasimhā, na ca piṇḍakena kilamimhā”ti. Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti. Kālaṁ viditvā pucchanti, kālaṁ viditvā na pucchanti. Atthasaṁhitaṁ tathāgatā pucchanti, no anatthasaṁhitaṁ. Anatthasaṁhite setughāto tathāgatānaṁ.
Since it is the custom for Buddhas to greet newly-arrived monks, the Buddha said to them, “I hope you’re keeping well, monks, I hope you’re getting by? I hope you had a comfortable and harmonious rains, and got almsfood without trouble?” “We’re keeping well, sir, we’re getting by. We had a comfortable and harmonious rains, and got almsfood without trouble.” When Buddhas know what is going on, sometimes they ask and sometimes not. They know the right time to ask and when not to ask. Buddhas ask when it is beneficial, otherwise not, for Buddhas are incapable of doing what is unbeneficial.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Atha kho bhagavā yena gaṅgā nadī tenupasaṅkami. Tena kho pana samayena gaṅgā nadī pūrā hoti samatittikā kākapeyyā. Manussā aññe nāvaṁ pariyesanti, aññe uḷumpaṁ pariyesanti, aññe kullaṁ bandhanti orā pāraṁ gantukāmā. Addasā kho bhagavā te manusse aññe nāvaṁ pariyesante, aññe uḷumpaṁ pariyesante, aññe kullaṁ bandhante orā pāraṁ gantukāme, disvāna seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva kho—gaṅgāya nadiyā orimatīre antarahito pārimatīre paccuṭṭhāsi saddhiṁ bhikkhusaṅghena. Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi— “Ye taranti aṇṇavaṁ saraṁ, Setuṁ katvāna visajja pallalāni; Kullañhi jano bandhati, Tiṇṇā medhāvino janā”ti. 16. Koṭigāmesaccakathā
The Buddha then went to the river Ganges. At that time the river was full to the brim. Among the people who wanted to cross, some were looking for a boat, some for a barge, and some were putting together a raft. The Buddha saw this. Then, just as a strong man might bend or stretch his arm, the Buddha disappeared from the near shore of the river and reappeared on the far shore together with the Sangha of monks. Seeing the significance of this, the Buddha uttered a heartfelt exclamation: “Whoever crosses the flowing mass of water, They build a bridge, leaving the water behind. While ordinary people put together a raft, The wise have crossed already.” 16. Discussion of the truths at Koṭigāma
⚠ 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
Pacchimaṁ kato garuko, vikaṇṇo suttamokiri. Lujjanti nappahonti, ca anvādhikaṁ bahūni ca; Andhavane assatiyā, eko vassaṁ utumhi ca. Dve bhātukā rājagahe, upanando puna dvisu; Kucchivikāro gilāno, ubho ceva gilānakā.
Smallest, made heavy, Deformed corner, frayed. They broke up, not enough, And a further supply, and much; In the Blind Men’s Grove, through absentmindedness, The rains by himself, and outside the rainy season. Two brothers, in Rājagaha, Upananda, again in two; Dysentery, illness, And just both, belonging to the sick.
智慧
vinaya
趣旨一致
中
So parivasanto antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yāci. So parivutthaparivāso mānattāraho antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yāci. So parivutthaparivāso saṅghaṁ tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ yāci. So mānattaṁ caranto antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yāci. So saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yāci. So ciṇṇamānatto abbhānāraho antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yāci.
While on probation, he committed one unconcealed offense of intentional emission of semen. He asked the Sangha to send him back to the beginning for that offense, When he had completed that probation, while deserving the trial period, he committed one unconcealed offense of intentional emission of semen. He asked the Sangha to send him back to the beginning for that offense, When he had completed that probation, he asked the Sangha to give him the trial period of six days for the three offenses, While he was undertaking the trial period, he committed one unconcealed offense of intentional emission of semen. He asked the Sangha to send him back to the beginning for that offense, He then asked the Sangha to give him the trial period for that offense, When he had completed that trial period, while deserving rehabilitation, he committed one unconcealed offense of intentional emission of semen. He asked the Sangha to send him back to the beginning for that offense,
智慧
vinaya
趣旨一致
中
Tena vattabbo— ‘passasī’ti? ‘Āma passāmī’ti. ‘Āyatiṁ saṁvareyyāsī’ti. Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ. Sammukhāvinayena ca, paṭiññātakaraṇena ca. Kiñca tattha sammukhāvinayasmiṁ? Dhammasammukhatā, vinayasammukhatā, puggalasammukhatā …pe… kā ca tattha puggalasammukhatā? Yo ca deseti, yassa ca deseti, ubho sammukhībhūtā honti—
And he should say: ‘Do you recognize that offense?’ — ‘Yes, I recognize it.’ — ‘You should restrain yourself in the future.’ This is called the resolution of a legal issue. It’s been resolved face-to-face and by acting according to what’s been admitted. Face-to-face with what? Face-to-face with the Teaching, the Monastic Law, and the persons concerned. 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 the one who confesses and the one he confesses to are present.
智慧
vinaya
趣旨一致
中
Anujānāmi, bhikkhave, vassānaṁ temāsaṁ paṭibāhituṁ, utukālaṁ pana na paṭibāhitun”ti. Atha kho bhikkhūnaṁ etadahosi— “kati nu kho senāsanaggāhā”ti? “Tayo me, bhikkhave, senāsanaggāhā— purimako, pacchimako, antarāmuttako. Aparajjugatāya āsāḷhiyā purimako gāhetabbo. Māsagatāya āsāḷhiyā pacchimako gāhetabbo. Aparajjugatāya pavāraṇāya āyatiṁ vassāvāsatthāya antarāmuttako gāhetabbo. Dutiyabhāṇavāro niṭṭhito.
I allow you to reserve it for the three months of the rainy-season residence, but not at other times.” The monks thought, “How many times are there for the allocation of dwellings?” “There are three times for the allocation of dwellings: the first, the second, and when given up in between. The first allocation is on the day after the full moon of July. The second allocation is one month after the full moon of July. The allocation of what is given up in between is on the day after the invitation ceremony and is for the purpose of spending the next rains residence.” The second section for recitation is finished. The third section for recitation
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
ṭhānaṁ pāniyabhojanaṁ; Kattaraṁ katikaṁ kālaṁ, navakassa nisinnake. Abhivādaye ācikkhe, yathā heṭṭhā tathā naye; Niddiṭṭhaṁ satthavāhena, vattaṁ āvāsikehime. Gamikā dārumatti ca, vivaritvā na pucchiya; Nassanti ca aguttañca,
Place, drinking water, washing water; Walking stick, agreement, right time, Remain seated for one who is junior. Should bow down, should point out, The same method as above; Declared by the Caravan Leader, These make up the conduct for resident monks. Departing, and wood and ceramic, Leaving open, no informing; And they were lost, and unprotected,
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
pāveyyakānaṁ bhikkhūnaṁ— āyasmantañca revataṁ, āyasmantañca sambhūtaṁ sāṇavāsiṁ, āyasmantañca yasaṁ kākaṇḍakaputtaṁ, āyasmantañca sumananti. Atha kho āyasmā revato saṅghaṁ ñāpesi— “Suṇātu me, bhante, saṅgho. Amhākaṁ imasmiṁ adhikaraṇe vinicchiyamāne anaggāni ceva bhassāni jāyanti, na cekassa bhāsitassa attho viññāyati. Yadi saṅghassa pattakallaṁ, saṅgho cattāro pācīnake bhikkhū, cattāro pāveyyake bhikkhū sammanneyya ubbāhikāya imaṁ adhikaraṇaṁ vūpasametuṁ. Esā ñatti. Suṇātu me, bhante, saṅgho. Amhākaṁ imasmiṁ adhikaraṇe vinicchiyamāne anaggāni ceva bhassāni jāyanti, na cekassa bhāsitassa attho viññāyati. Saṅgho cattāro pācīnake bhikkhū, cattāro pāveyyake bhikkhū sammannati ubbāhikāya imaṁ adhikaraṇaṁ vūpasametuṁ.
and four monks from Pāvā— Venerable Revata, Venerable Sambhūta Sāṇavāsī, Venerable Yasa of Kākaṇḍa, and Venerable Sumana. Revata then informed the Sangha: “Please, venerables, I ask the Sangha to listen. While we were discussing this legal issue, there was endless talk but not a single statement that could be understood. If the Sangha is ready, it should appoint four monks from the east and four from Pāvā to resolve this legal issue by means of a committee. This is the motion. Please, venerables, I ask the Sangha to listen. While we were discussing this legal issue, there was endless talk but not a single statement that could be understood. The Sangha appoints four monks from the east and four from Pāvā to resolve this legal issue by means of a committee.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Naggā kusā vākacīraṁ, phalako kesakambalaṁ; Vāḷaulūkapakkhañca, ajinaṁ akkanāḷakaṁ. Potthakaṁ nīlapītañca, lohitaṁ mañjiṭṭhena ca; Kaṇhā mahāraṅganāma, acchinnadasikā tathā. Dīghapupphaphaṇadasā, kañcutirīṭaveṭhanaṁ;
Naked, grass, bark, Bits of wood, human hair; Horse-hair, and owls’ wings, Antelope, stalks of crown flower. Jute, and blue, yellow, Red, and with magenta; Black, orange, beige, So uncut borders. Long, floral, snake’s hood borders, Jacket, Lodh tree, turban;
智慧
vinaya
趣旨一致
中
So saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yāci. 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 pañcāhappaṭicchannaṁ …pe… so ciṇṇamānatto saṅghaṁ abbhānaṁ yācati. Saṅgho udāyiṁ bhikkhuṁ abbheti. Yassāyasmato khamati udāyissa bhikkhuno abbhānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.
He then asked the Sangha to give him the trial period for that offense, 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 five 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. Any monk who doesn’t approve should speak up.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Kiñca tattha paṭiññātakaraṇasmiṁ? Yā paṭiññātakaraṇassa kammassa kiriyā karaṇaṁ upagamanaṁ ajjhupagamanaṁ adhivāsanā appaṭikkosanā— Evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ paṭiggāhako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, tena, bhikkhave, bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo— ‘ahaṁ, bhante, itthannāmaṁ āpattiṁ āpanno; taṁ paṭidesemī’ti. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu āpattiṁ sarati, vivarati, uttāniṁ karoti, deseti.
This is the meaning of acting according to what’s been admitted: the doing of, the performing of, the participation in, the consent to, the agreement to, the non-objection to that legal procedure of acting according to what’s been admitted. When a legal issue has been resolved like this, if the receiver of the confession reopens it, he incurs an offense entailing confession for the reopening. If this is what happens, all’s well. If not, that monk should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say, ‘Venerables, I’ve committed such-and-such an offense. I confess it.’ A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk so-and-so remembers an offense—he reveals it, makes it plain, and confesses it.
⚠ 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 āyasmā upanando sakyaputto sāvatthiyaṁ senāsanaṁ gahetvā aññataraṁ gāmakāvāsaṁ agamāsi. Tatthapi senāsanaṁ aggahesi. Atha kho tesaṁ bhikkhūnaṁ etadahosi— “ayaṁ, āvuso, āyasmā upanando sakyaputto bhaṇḍanakārako kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako. Sacāyaṁ idha vassaṁ vasissati, sabbeva mayaṁ na phāsu bhavissāma. Handa naṁ pucchāmā”ti. Atha kho te bhikkhū āyasmantaṁ upanandaṁ sakyaputtaṁ etadavocuṁ— “nanu tayā, āvuso upananda, sāvatthiyaṁ senāsanaṁ gahitan”ti? “Evamāvuso”ti.
Regulations on dwellings, furniture, etc. On one occasion Venerable Upananda the Sakyan had accepted a dwelling at Sāvatthī, but then went to a certain village monastery, where he was also allocated a dwelling. The monks there thought, “This Upananda is quarrelsome and argumentative, and creates legal issues in the Sangha. If he spends the rainy season here, none of us will be at ease. Well then, let’s question him.” And they said to Upananda, “Haven’t you been allocated a dwelling at Sāvatthī?” “Yes, I have.”
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Yassāyasmato khamati catunnaṁ pācīnakānaṁ bhikkhūnaṁ, catunnaṁ pāveyyakānaṁ bhikkhūnaṁ sammuti, ubbāhikāya imaṁ adhikaraṇaṁ vūpasametuṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Sammatā saṅghena cattāro pācīnakā bhikkhū, cattāro pāveyyakā bhikkhū, ubbāhikāya imaṁ adhikaraṇaṁ vūpasametuṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī”ti. Tena kho pana samayena ajito nāma bhikkhu dasavasso saṅghassa pātimokkhuddesako hoti. Atha kho saṅgho āyasmantampi ajitaṁ sammannati— therānaṁ bhikkhūnaṁ āsanapaññāpakaṁ. Atha kho therānaṁ bhikkhūnaṁ etadahosi— “kattha nu kho mayaṁ imaṁ adhikaraṇaṁ vūpasameyyāmā”ti? Atha kho therānaṁ bhikkhūnaṁ etadahosi—
Any monk who approves of appointing four monks from the east and four from Pāvā to resolve this legal issue by means of a committee should remain silent. Any monk who doesn’t approve should speak up. The Sangha has appointed four monks from the east and four from Pāvā to resolve this legal issue by means of a committee. The Sangha approves and is therefore silent. I’ll remember it thus.” At that time there was a monk called Ajita who had ten years of seniority and was the Sangha’s reciter of the Monastic Code. The Sangha appointed him to assign seats to the senior monks. The senior monks said, “Where should we resolve this legal issue?” It occurred to them,
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）