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経典: vinaya
✕ クリア
智慧
vinaya
趣旨一致
中
natthi te bhikkhūhi saddhiṁ saṁvāso”ti. Evaṁ vutte, so puggalo tuṇhī ahosi. Dutiyampi kho āyasmā mahāmoggallāno taṁ puggalaṁ etadavoca— Tatiyampi kho āyasmā mahāmoggallāno taṁ puggalaṁ etadavoca— Tatiyampi kho so puggalo tuṇhī ahosi. Atha kho āyasmā mahāmoggallāno taṁ puggalaṁ bāhāyaṁ gahetvā bahidvārakoṭṭhakā nikkhāmetvā sūcighaṭikaṁ datvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca— “nikkhāmito so, bhante, puggalo mayā; suddhā parisā; uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan”ti. “Acchariyaṁ, moggallāna, abbhutaṁ, moggallāna, yāva bāhāgahaṇāpi nāma so moghapuriso āgamessatī”ti.
You don’t belong with the community of monks.” But he did not reply. Mahāmoggallāna said the same thing a second and a third time, still not getting a reply. Mahāmoggallāna then grabbed him by the arms, took him outside the gatehouse, and fastened the bolt and the latch. He then went to the Buddha and said, “Sir, I’ve taken that person outside; the gathering is pure. Please recite the Monastic Code to the monks.” “It’s amazing, Moggallāna, how that fool waited until he was grabbed by the arms.”
⚠ 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
Andhamūgabadhirañca, alajjīnañca nissayaṁ. Vatthabbañca tathāddhānaṁ, yācamānena lakkhaṇā; Āgacchatu vivadanti, ekupajjhāyena kassapo. Dissanti upasampannā, ābādhehi ca pīḷitā; Ananusiṭṭhā vitthenti, tattheva anusāsanā.
And blind, mute, and deaf, And formal support for the shameless. And should live, so traveling, By one who is asked, notice; Please come, they argued, With one preceptor, Kassapa. And ordained people were seen Oppressed by sicknesses; The uninstructed were embarrassed, Instructing just there.
智慧
vinaya
趣旨一致
中
yassa saṅgho kammaṁ karoti, taṁvīso kammaṁ kareyya— akammaṁ na ca karaṇīyaṁ. Vīsativaggakaraṇaṁ. 5. Pārivāsikādikathā Pārivāsikacatuttho ce, bhikkhave, parivāsaṁ dadeyya, mūlāya paṭikasseyya, mānattaṁ dadeyya, taṁvīso abbheyya— akammaṁ na ca karaṇīyaṁ. Mūlāyapaṭikassanārahacatuttho ce, bhikkhave, parivāsaṁ dadeyya, mūlāya paṭikasseyya, mānattaṁ dadeyya, taṁvīso abbheyya— akammaṁ na ca karaṇīyaṁ. Mānattārahacatuttho ce, bhikkhave, parivāsaṁ dadeyya, mūlāya paṭikasseyya, mānattaṁ dadeyya, taṁvīso abbheyya— akammaṁ na ca karaṇīyaṁ.
or with one who’s subject to the legal procedure as the twentieth member, it’s invalid and not to be done.” Procedures requiring a group of twenty is finished. 5. Discussion of the one on probation, etc. “If a group with one on probation as the fourth member gives probation, sends back to the beginning, or gives the trial period, or a group with one on probation as the twentieth member rehabilitates, it’s invalid and not to be done. If a group with one deserving to be sent back to the beginning as the fourth member gives probation, sends back to the beginning, or gives the trial period, or a group with one deserving to be sent back to the beginning as the twentieth member rehabilitates, it’s invalid and not to be done. If a group with one deserving the trial period as the fourth member gives probation, sends back to the beginning, or gives the trial period, or a group with one deserving a trial period as the twentieth member rehabilitates, it’s invalid and not to be done.
⚠ 自己責任論に誤解されやすい
智慧
vinaya
趣旨一致
中
“yannūnāhaṁ imāya candanagaṇṭhiyā pattaṁ lekhāpeyyaṁ. Lekhañca me paribhogaṁ bhavissati, pattañca dānaṁ dassāmī”ti. Atha kho rājagahako seṭṭhi tāya candanagaṇṭhiyā pattaṁ lekhāpetvā sikkāya uḍḍitvā veḷagge ālaggetvā veḷuparamparāya bandhitvā evamāha— “yo samaṇo vā brāhmaṇo vā arahā ceva iddhimā ca dinnaṁyeva pattaṁ oharatū”ti. Atha kho pūraṇo kassapo yena rājagahako seṭṭhi tenupasaṅkami, upasaṅkamitvā rājagahakaṁ seṭṭhiṁ etadavoca— “ahañhi, gahapati, arahā ceva iddhimā ca, dehi me pattan”ti. “Sace, bhante, āyasmā arahā ceva iddhimā ca dinnaṁyeva pattaṁ oharatū”ti. Atha kho makkhali gosālo … ajito kesakambalo … pakudho kaccāyano …
“Why don’t I have a bowl carved from this block of sandal? I’d use the chips myself, but give the bowl away as a gift.” He then had a bowl carved, put it in a carrying net, hung it at the end of a succession of vertical bamboo poles, and announced, “I’ll give this bowl to any perfected monastic or brahmin who brings it down by supernormal power.” Pūraṇa Kassapa went to that merchant and said, “I’m perfected and have supernormal powers. Give me the bowl.” “If you’re perfected and have supernormal powers, then bring it down and it’s yours.” The same thing happened with Makkhali Gosāla, Ajita Kesakambala, Pakudha Kaccāyana,
智慧
vinaya
趣旨一致
中
Saṅghepi ca atho bālā, asammatā ca ekato; Ullumpatupasampadā, nissayo ekako tayoti. Imamhi khandhake vatthūni ekasatañca dvāsattati. Mahākhandhako niṭṭhito.
And so in the Sangha, then the ignorant, And not appointed, together; Please lift up, full ordination, Support, by himself, three.” In this chapter there are one hundred and seventy-two topics. The great chapter is finished.
⚠ 初手で出すと冷たく見える
智慧
vinaya
趣旨一致
中
‘ahaṁ, āvuso, itthannāmaṁ āpattiṁ āpanno. Ito vuṭṭhahitvā taṁ āpattiṁ paṭikarissāmī’ti vatvā pavāretabbaṁ; na tveva tappaccayā pavāraṇāya antarāyo kātabbo. Idha pana, bhikkhave, bhikkhu pavārayamāno āpattiyā vematiko hoti. Tena, bhikkhave, bhikkhunā sāmanto bhikkhu evamassa vacanīyo— ‘ahaṁ, āvuso, itthannāmāya āpattiyā vematiko; yadā nibbematiko bhavissāmi tadā taṁ āpattiṁ paṭikarissāmī’ti vatvā pavāretabbaṁ; na tveva tappaccayā pavāraṇāya antarāyo kātabbo”ti. 8. Sabhāgāpattipaṭikammavidhi Tena kho pana samayena aññatarasmiṁ āvāse tadahu pavāraṇāya sabbo saṅgho sabhāgaṁ āpattiṁ āpanno hoti.
‘I’ve committed such-and-such an offense. Once this ceremony is finished, I’ll make amends for it.’ They can then continue the invitation ceremony. This is not an obstacle to doing the invitation ceremony. A monk may become unsure if he has committed an offense during the invitation ceremony. He should say to a monk sitting next to him, ‘I’m unsure if I’ve committed such-and-such an offense. I’ll make amends for it when I’m sure.’ They can then continue the invitation ceremony. This is not an obstacle to doing the invitation ceremony.” 8. The process for making amends for a shared offense At one time on the invitation day, the whole Sangha in a certain monastery had committed the same offense.
⚠ 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
Atha kho keṇiyo jaṭilo buddhappamukhaṁ bhikkhusaṅghaṁ pahūtehi pānehi sahatthā santappetvā sampavāretvā bhagavantaṁ dhotahatthaṁ onītapattapāṇiṁ ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca— “adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. “Mahā kho, keṇiya, bhikkhusaṅgho aḍḍhatelasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno”ti. Dutiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca— “kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhatelasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno, adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. “Mahā kho, keṇiya, bhikkhusaṅgho aḍḍhatelasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno”ti. Tatiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca— Adhivāsesi bhagavā tuṇhībhāvena.
Keṇiya then personally served that large quantity of drinks to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, Keṇiya sat down to one side. The Buddha instructed, inspired, and gladdened him with a teaching, and Keṇiya said, “Good Gotama, please accept tomorrow’s meal from me together with the Sangha of monks.” “The Sangha is large, Keṇiya. There are twelve hundred and fifty monks. And you have faith in the brahmins.” Keṇiya acknowledged what the Buddha had said, but repeated his invitation a second time. The Buddha replied as before, and Keṇiya repeated his invitation a third time. The Buddha then consented by remaining silent.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Mānattacārikacatuttho ce, bhikkhave, parivāsaṁ dadeyya, mūlāya paṭikasseyya, mānattaṁ dadeyya, taṁvīso abbheyya— akammaṁ na ca karaṇīyaṁ. Abbhānārahacatuttho ce, bhikkhave, parivāsaṁ dadeyya, mūlāya paṭikasseyya, mānattaṁ dadeyya, taṁvīso abbheyya— akammaṁ na ca karaṇīyaṁ. Ekaccassa, bhikkhave, saṅghamajjhe paṭikkosanā ruhati, ekaccassa na ruhati. Kassa ca, bhikkhave, saṅghamajjhe paṭikkosanā na ruhati? Bhikkhuniyā, bhikkhave, saṅghamajjhe paṭikkosanā na ruhati. Sikkhamānāya, bhikkhave …pe… sāmaṇerassa, bhikkhave … sāmaṇeriyā, bhikkhave …
If a group with one undertaking the trial period as the fourth member gives probation, sends back to the beginning, or gives the trial period, or a group with one undertaking a trial period as the twentieth member rehabilitates, it’s invalid and not to be done. If a group with one deserving rehabilitation as the fourth member gives probation, sends back to the beginning, or gives the trial period, or a group with one deserving rehabilitation as the twentieth member rehabilitates, it’s invalid and not to be done. In the midst of the Sangha, the objections of some are valid, not the objections of others. Whose objections are invalid in the midst of the Sangha? In the midst of the Sangha, the objection of a nun is invalid. In the midst of the Sangha, the objection of a trainee nun, of a novice monk, of a novice nun,
⚠ 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
Aparehipi, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti— Aparehipi, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati— Aparehipi, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Kāyikena davena samannāgato hoti, vācasikena davena samannāgato hoti, kāyikavācasikena davena samannāgato hoti— Aparehipi, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Kāyikena anācārena samannāgato hoti, vācasikena anācārena samannāgato hoti, kāyikavācasikena anācārena samannāgato hoti— Aparehipi, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Kāyikena upaghātikena samannāgato hoti, vācasikena upaghātikena samannāgato hoti, kāyikavācasikena upaghātikena samannāgato hoti—
When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of banishing 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 banishing him: he disparages the Buddha; he disparages the Teaching; he disparages the Sangha. When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of banishing him: his bodily conduct is frivolous; his verbal conduct is frivolous; his bodily and verbal conduct are frivolous. When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of banishing him: he’s improperly behaved by body; he’s improperly behaved by speech; he’s improperly behaved by body and speech. When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of banishing him: his bodily conduct is harmful; his verbal conduct is harmful; his bodily and verbal conduct are harmful.
⚠ 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
Evañca pana, bhikkhave, dātabbo— Tena, bhikkhave, bhikkhunā saṅghaṁ upasaṅkamitvā, ekaṁsaṁ uttarāsaṅgaṁ karitvā, vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā, ukkuṭikaṁ nisīditvā, añjaliṁ paggahetvā, evamassa vacanīyo— ‘ahaṁ, bhante, dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. “ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṅghaṁ ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan”ti. Tassa me parivasantassa lajjīdhammo okkami— “ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. “yannūnāhaṁ saṅghaṁ itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan”ti. Sohaṁ, bhante, saṅghaṁ itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yācāmī’ti. Dutiyampi yācitabbo.
And it should be given like this. 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 had committed two offenses entailing suspension, both concealed for two months. “I’ve committed two offenses entailing suspension, both concealed for two months. Let me ask the Sangha for probation for two months for one of those offenses.” While on probation, I was overcome with guilt. I considered what I had done and thought, “Let me ask the Sangha for probation for two months for the other offense too.” And so I ask the Sangha for probation for two months for the other offense, concealed for two months.’ And he should ask a second
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
sañcayo belaṭṭhaputto … nigaṇṭho nāṭaputto yena rājagahako seṭṭhi tenupasaṅkami, upasaṅkamitvā rājagahakaṁ seṭṭhiṁ etadavoca— Tena kho pana samayena āyasmā ca mahāmoggallāno āyasmā ca piṇḍolabhāradvājo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pavisiṁsu. Atha kho āyasmā piṇḍolabhāradvājo āyasmantaṁ mahāmoggallānaṁ etadavoca— “āyasmā kho mahāmoggallāno arahā ceva iddhimā ca. Gacchāvuso, moggallāna, etaṁ pattaṁ ohara. Tuyheso patto”ti. “Āyasmā kho bhāradvājo arahā ceva iddhimā ca. Gacchāvuso, bhāradvāja, etaṁ pattaṁ ohara. Tuyheso patto”ti.
Sañcaya Belaṭṭhaputta, and the Jain ascetic from Ñātika. Soon afterwards, after robing up in the morning, Venerable Mahāmoggallāna and Venerable Piṇḍola Bhāradvāja took their bowls and robes and entered Rājagaha for alms. Piṇḍola Bhāradvāja said to Mahāmoggallāna, “Venerable, you’re perfected and have supernormal powers. If you go and bring down that bowl, it’s yours.” “Venerable, you too are perfected and have supernormal powers. If you bring it down, it’s yours.”
智慧
vinaya
趣旨一致
中
Nīlā atha lohitikā, Mañjiṭṭhā pītakā phalikavaṇṇāyo; Aṅgīrasassa kāye, Anekavaṇṇā acciyo honti. Pattamhi odahitvā, Ahināgaṁ brāhmaṇassa dassesi; “Ayaṁ te kassapa nāgo, Pariyādinno assa tejasā tejo”ti. Atha kho uruvelakassapo jaṭilo bhagavato iminā iddhipāṭihāriyena abhippasanno bhagavantaṁ etadavoca— “idheva, mahāsamaṇa, vihara, ahaṁ te dhuvabhattenā”ti.
Blue, red, and magenta, Yellow, and the color of crystal: Flames of various colors remained In the body of Aṅgīrasa. Putting the dragon in his bowl, He showed it to the brahmin: “Here is your dragon, Kassapa, His fire overpowered by fire.” Because of this wonder of supernormal power, Uruvelā Kassapa gained confidence in the Buddha and said to him, “Great Ascetic, please stay right here. I’ll supply you with food.”
智慧
vinaya
趣旨一致
中
Theravāda Vinayapiṭaka Mahāvagga 2. Uposathakkhandhaka 1. Sannipātānujānana Tena samayena buddho bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena aññatitthiyā paribbājakā cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitvā dhammaṁ bhāsanti. Te manussā upasaṅkamanti dhammassavanāya. Te labhanti aññatitthiyesu paribbājakesu pemaṁ, labhanti pasādaṁ, labhanti aññatitthiyā paribbājakā pakkhaṁ. Atha kho rañño māgadhassa seniyassa bimbisārassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi— “etarahi kho aññatitthiyā paribbājakā cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitvā dhammaṁ bhāsanti.
Theravāda Collection on Monastic Law The Great Division The chapter on the observance day 1. The instruction to gather together At one time the Buddha was staying on the Vulture Peak at Rājagaha. At that time, on the fourteenth, fifteenth, and eighth day of the lunar half-month, the wanderers of other religions gathered and gave teachings. People went to listen to those teachings, and they acquired affection for and confidence in those wanderers. And the wanderers gained supporters. Then, when King Seniya Bimbisāra of Magadha was reflecting in private, he considered this
智慧
vinaya
趣旨一致
中
Atha kho tesaṁ bhikkhūnaṁ etadahosi— “bhagavatā paññattaṁ— ‘na sabhāgā āpatti desetabbā, na sabhāgā āpatti paṭiggahetabbā’ti. Ayañca sabbo saṅgho sabhāgaṁ āpattiṁ āpanno. Kathaṁ nu kho amhehi paṭipajjitabban”ti? “Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sabbo saṅgho sabhāgaṁ āpattiṁ āpanno hoti. Tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṁ pāhetabbo— gacchāvuso, taṁ āpattiṁ paṭikaritvā āgaccha, mayaṁ te santike taṁ āpattiṁ paṭikarissāmāti. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
The monks thought, “The Buddha has laid down a rule that one shouldn’t confess or receive the confession of shared offenses. Yet here the whole Sangha has committed the same offense. So what should we do?” “On the invitation day, the whole Sangha in a certain monastery may have committed the same offense. Those monks should straightaway send a monk to a neighboring monastery: ‘Go and make amends for this offense. When you return, we’ll make amends for it with you.’ If he’s able to do this, it’s good. If he’s not, then a competent and capable monk should inform the Sangha:
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Atha kho keṇiyo jaṭilo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā pakkāmi. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, aṭṭha pānāni— ambapānaṁ jambupānaṁ cocapānaṁ mocapānaṁ madhūkapānaṁ muddikapānaṁ sālūkapānaṁ phārusakapānaṁ. Anujānāmi, bhikkhave, sabbaṁ phalarasaṁ ṭhapetvā dhaññaphalarasaṁ. Anujānāmi, bhikkhave, sabbaṁ pattarasaṁ ṭhapetvā ḍākarasaṁ. Anujānāmi, bhikkhave, sabbaṁ puppharasaṁ ṭhapetvā madhūkapuppharasaṁ. Anujānāmi, bhikkhave, ucchurasan”ti. Atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—“kālo, bho gotama, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.
Knowing that the Buddha had consented, Keṇiya got up from his seat and left. Soon afterwards the Buddha gave a teaching and addressed the monks: “I allow eight kinds of drinks: mango drinks, rose-apple drinks, drinks from bananas with seeds, drinks from seedless bananas, licorice drinks, grape drinks, drinks made from lotus tubers, and falsa fruit drinks. I allow juice from all fruits, except grain. I allow juice from all leaves, except the leaves of potherbs. I allow juice from all flowers, except licorice flowers. I allow sugarcane juice.” The following morning Keṇiya had various kinds of fine foods prepared in his own hermitage and then had the Buddha informed that the meal was ready. The Buddha robed up, took his bowl and robe, and went to Keṇiya’s hermitage where he sat down on the prepared seat together with the Sangha of monks.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Tatiyampi yācitabbo. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu dve saṅghādisesā āpattiyo āpajji dvemāsappaṭicchannāyo. “ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṅghaṁ ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan”ti. Tassa parivasantassa lajjīdhammo okkami— “ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. “yannūnāhaṁ saṅghaṁ itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan”ti. So saṅghaṁ itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yācati.
and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk so-and-so had committed two offenses entailing suspension, both concealed for two months. “I’ve committed two offenses entailing suspension, both concealed for two months. Let me ask the Sangha for probation for two months for one of those offenses.” While on probation, he was overcome with guilt. He considered what he had done and thought, “Let me ask the Sangha for probation for two months for the other offense too.” He’s now asking the Sangha for probation for two months for that other offense.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Paṭhamaṁ pāṭihāriyaṁ. Atha kho bhagavā uruvelakassapassa jaṭilassa assamassa avidūre aññatarasmiṁ vanasaṇḍe vihāsi. Atha kho cattāro mahārājāno abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā catuddisā aṭṭhaṁsu seyyathāpi mahantā aggikkhandhā. Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca— “kālo, mahāsamaṇa, niṭṭhitaṁ bhattaṁ. Ke nu kho te, mahāsamaṇa, abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena tvaṁ tenupasaṅkamiṁsu, upasaṅkamitvā taṁ abhivādetvā catuddisā aṭṭhaṁsu seyyathāpi mahantā aggikkhandhā”ti. “Ete kho, kassapa, cattāro mahārājāno yenāhaṁ tenupasaṅkamiṁsu dhammassavanāyā”ti. Atha kho uruvelakassapassa jaṭilassa etadahosi— “mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma cattāropi mahārājāno upasaṅkamissanti dhammassavanāya, na tveva ca kho arahā yathā ahan”ti. Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.
The first wonder is finished. Soon afterwards the Buddha stayed in a forest grove not far from Uruvelā Kassapa’s hermitage. Then, when the night was well advanced, the magnificent four great kings approached the Buddha, illuminating the whole forest grove. They bowed down to the Buddha and stood at the four cardinal points, appearing like great bonfires. The next morning Uruvelā Kassapa went to the Buddha and said, “It’s time, Great Ascetic, the meal is ready. And who was it that visited you last night?” “That was the four great kings. They came to me to hear the Teaching.” Uruvelā Kassapa thought, “The Great Ascetic is powerful and mighty, in that even the four great kings go to him to hear the Teaching. But he’s not a perfected one like me.” The Buddha ate his meal and continued to stay in the same forest grove.
智慧
vinaya
趣旨一致
中
‘Suṇātu me, bhante, saṅgho. Ayaṁ sabbo saṅgho sabhāgaṁ āpattiṁ āpanno. Yadā aññaṁ bhikkhuṁ suddhaṁ anāpattikaṁ passissati tadā tassa santike taṁ āpattiṁ paṭikarissatī’ti vatvā pavāretabbaṁ; na tveva tappaccayā pavāraṇāya antarāyo kātabbo. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sabbo saṅgho sabhāgāya āpattiyā vematiko hoti. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Ayaṁ sabbo saṅgho sabhāgāya āpattiyā vematiko. Yadā nibbematiko bhavissati tadā taṁ āpattiṁ paṭikarissatī’ti vatvā,
‘Please, venerables, I ask the Sangha to listen. This whole Sangha has committed the same offense. When the Sangha sees another monk who is pure and free of offenses, it should make amends for this offense with him.’ Once this has been said, they can do the invitation ceremony. This is not an obstacle to doing the invitation ceremony. On the invitation day, the whole Sangha in a certain monastery may be unsure if it has committed the same offense. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. This whole Sangha is unsure if it has committed the same offense. When the Sangha is sure, it should make amends for this offense.’
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
titthiyapakkantakassa, bhikkhave … mātughātakassa, bhikkhave … pitughātakassa, bhikkhave … arahantaghātakassa, bhikkhave … bhikkhunidūsakassa, bhikkhave … saṅghabhedakassa, bhikkhave … lohituppādakassa, bhikkhave … ubhatobyañjanakassa, bhikkhave … nānāsaṁvāsakassa, bhikkhave … nānāsīmāya ṭhitassa, bhikkhave …
of one who’s previously left to join the monastics of another religion, of a matricide, of a patricide, of a murderer of a perfected one, of one who’s raped a nun, of one who’s caused a schism in the Sangha, of one who’s caused the Buddha to bleed, of a hermaphrodite, of one who belongs to a different Buddhist sect, of one who’s outside the monastery zone,
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Aparesampi, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Eko kāyikena davena samannāgato hoti, eko vācasikena davena samannāgato hoti, eko kāyikavācasikena davena samannāgato hoti— Aparesampi, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Eko kāyikena anācārena samannāgato hoti, eko vācasikena anācārena samannāgato hoti, eko kāyikavācasikena anācārena samannāgato hoti— Aparesampi, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Eko kāyikena upaghātikena samannāgato hoti, eko vācasikena upaghātikena samannāgato hoti, eko kāyikavācasikena upaghātikena samannāgato hoti— Aparesampi, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Eko kāyikena micchājīvena samannāgato hoti, eko vācasikena micchājīvena samannāgato hoti, eko kāyikavācasikena micchājīvena samannāgato hoti— Ākaṅkhamānacuddasakaṁ niṭṭhitaṁ. 3.4. Aṭṭhārasavatta
The Sangha may, if it wishes, do a procedure of banishment against three other kinds of monks: those who are frivolous in bodily conduct; those who are frivolous in verbal conduct; those who are frivolous in bodily and verbal conduct. The Sangha may, if it wishes, do a procedure of banishment against three other kinds of monks: those who are improperly behaved by body; those who are improperly behaved by speech; those who are improperly behaved by body and speech. The Sangha may, if it wishes, do a procedure of banishment against three other kinds of monks: those whose bodily conduct is harmful; those whose verbal conduct is harmful; those whose bodily and verbal conduct are harmful. The Sangha may, if it wishes, do a procedure of banishment against three other kinds of monks: those who have wrong livelihood by body; those who have wrong livelihood by speech; those who have wrong livelihood by body and speech.” The group of fourteen on wishing is finished. The eighteen kinds of conduct
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）