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経典: vinaya
✕ クリア
智慧
vinaya
趣旨一致
中
Tena kho pana samayena devadatto sagahaṭṭhāya parisāya pātimokkhaṁ uddisati. “Na, bhikkhave, sagahaṭṭhāya parisāya pātimokkhaṁ uddisitabbaṁ. Yo uddiseyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe anajjhiṭṭhā pātimokkhaṁ uddisanti. “Na, bhikkhave, saṅghamajjhe anajjhiṭṭhena pātimokkhaṁ uddisitabbaṁ. Yo uddiseyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, therādhikaṁ pātimokkhan”ti. Aññatitthiyabhāṇavāro niṭṭhito paṭhamo. 16. Pātimokkhuddesakaajjhesanādi Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena codanāvatthu tena cārikaṁ pakkāmi.
On one occasion Devadatta recited the Monastic Code in a gathering that included lay people. “You shouldn’t recite the Monastic Code in a gathering that includes lay people. If you do, you commit an offense of wrong conduct.” On one occasion the monks from the group of six recited the Monastic Code in the midst of the Sangha without being asked. “You shouldn’t recite the Monastic Code in the midst of the Sangha without first being asked to do so. If you do, you commit an offense of wrong conduct. The most senior monk should be in charge of the recitation of the Monastic Code.” The first section for recitation on monastics of other religions is finished. 16. Requesting the recitation of the Monastic Code, etc. When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Codanāvatthu.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Tassa bhikkhuno saha bhikkhūhi kathinuddhāro. Chakkaṁ. Ādāyapannarasakaṁ. 7. Samādāyapannarasakādi Bhikkhu atthatakathino cīvaraṁ samādāya pakkamati …pe…. (Ādāyavārasadisaṁ evaṁ vitthāretabbaṁ.) Bhikkhu atthatakathino vippakatacīvaraṁ ādāya pakkamati. Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. So taṁ cīvaraṁ kāreti. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro …pe….
For that monk the robe season ends together with the other monks. The group of six is finished. The group of fifteen on “takes” is finished. 7. The group of fifteen on “with”, etc. A monk who has participated in the robe-making ceremony leaves the monastery with robe-cloth. … (To be expanded in detail as in the section on “takes”, <a href='https://suttacentral.net/pli-tv-kd7#6.1.1'>Kd 7:6.1.1</a>–6.4.23.) The group of fifteen on “takes an unfinished” A monk who has participated in the robe-making ceremony takes an unfinished robe and leaves the monastery. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” He then has the robe made. For that monk the robe season ends when the robe is finished.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
‘ayaṁ kho, āvuso, bhikkhu bhaṇḍanakārako kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako. Handassa mayaṁ tajjanīyakammaṁ karomā’ti. Te tassa tajjanīyakammaṁ karonti— dhammena vaggā. So tamhā āvāsā aññaṁ āvāsaṁ gacchati. Tatthapi bhikkhūnaṁ evaṁ hoti— ‘ayaṁ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato dhammena vaggehi. Handassa mayaṁ tajjanīyakammaṁ karomā’ti. Te tassa tajjanīyakammaṁ karonti— dhammapatirūpakena vaggā.
‘This monk is quarrelsome and argumentative, one who creates legal issues in the Sangha. Well then, let’s do a legal procedure of condemnation against him.’ They do a procedure of condemnation against him— legitimately but with an incomplete assembly. He then goes to another monastery. There too the monks consider, ‘The Sangha did a legal procedure of condemnation against this monk—legitimately but with an incomplete assembly. Well then, let’s do a procedure of condemnation against him.’ They do a procedure of condemnation against him— in a legitimate-like way and with an incomplete assembly.
⚠ 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
Tatrāyaṁ sammāvattanā— na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo, na bhikkhunovādakasammuti sāditabbā, sammatenapi bhikkhuniyo na ovaditabbā. Yāya āpattiyā saṅghena āpattiyā adassane ukkhepanīyakammaṁ kataṁ hoti sā āpatti na āpajjitabbā, aññā vā tādisikā, tato vā pāpiṭṭhatarā; kammaṁ na garahitabbaṁ,
This is the proper conduct: He shouldn’t give the full ordination. He shouldn’t give formal support. He shouldn’t have a novice monk attend on him. He shouldn’t accept being appointed as an instructor of the nuns. Even if appointed, he shouldn’t instruct the nuns. He shouldn’t commit the same offense as the offense for which the Sangha did the procedure of ejecting him for not recognizing an offense. He shouldn’t commit an offense similar to the offense for which the Sangha did the procedure of ejecting him for not recognizing an offense. He shouldn’t commit an offense worse than the offense for which the Sangha did the procedure of ejecting him for not recognizing an offense. He shouldn’t criticize the procedure.
⚠ 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
Tassa honti āpattiyo paṭicchannāyopi appaṭicchannāyopi. So vibbhamitvā puna upasampanno yā āpattiyo pubbe chādesi tā āpattiyo pacchā nacchādeti; yā āpattiyo pubbe nacchādesi tā āpattiyo pacchā chādeti. Tassa, bhikkhave, bhikkhuno purimasmiñca pacchimasmiñca āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati. Tassa honti āpattiyo paṭicchannāyopi appaṭicchannāyopi. So vibbhamitvā puna upasampanno yā āpattiyo pubbe chādesi tā āpattiyo pacchā chādeti; yā āpattiyo pubbe nacchādesi tā āpattiyo pacchā nacchādeti. Tassa, bhikkhave, bhikkhuno purimasmiñca pacchimasmiñca āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati.
both concealed and unconcealed, and then disrobes. Being reordained, he doesn’t conceal those offenses he previously concealed, but conceals those offenses he previously didn’t conceal. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period. It may be that a monk commits a number of offenses entailing suspension, both concealed and unconcealed, and then disrobes. Being reordained, he conceals those offenses he previously concealed, but doesn’t conceal those offenses he previously didn’t conceal. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period. It may be that a monk commits a number of offenses entailing suspension,
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Na ca maṁ sāvakā sīlato rakkhanti; na cāhaṁ sāvakehi sīlato rakkhaṁ paccāsīsāmi. Parisuddhājīvo samāno …pe… parisuddhadhammadesano samāno …pe… parisuddhaveyyākaraṇo samāno …pe… parisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāmi ‘parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan’ti ca. Na ca maṁ sāvakā ñāṇadassanato rakkhanti; na cāhaṁ sāvakehi ñāṇadassanato rakkhaṁ paccāsīsāmī”ti. Atha kho bhagavā kosambiyaṁ yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari.
My disciples don’t conceal my behavior, and I don’t expect them to do so. I claim my livelihood is pure … I claim my teachings are pure … I claim my explanations are pure … I claim my knowledge and vision are pure because they are. My disciples don’t conceal my knowledge and vision, and I don’t expect them to do so.” When the Buddha had stayed at Kosambī for as long as he liked, he set out wandering toward Rājagaha. When he eventually arrived,
智慧
vinaya
趣旨一致
中
“Alaṁ, gotami, mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjā”ti. “na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti— dukkhī dummanā assumukhī rudamānā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho bhagavā kapilavatthusmiṁ yathābhirantaṁ viharitvā yena vesālī tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena vesālī tadavasari. Tatra sudaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Atha kho mahāpajāpati gotamī kese chedāpetvā kāsāyāni vatthāni acchādetvā sambahulāhi sākiyānīhi saddhiṁ yena vesālī tena pakkāmi. Anupubbena yena vesālī mahāvanaṁ kūṭāgārasālā tenupasaṅkami. Atha kho mahāpajāpati gotamī sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake aṭṭhāsi. Addasā kho āyasmā ānando mahāpajāpatiṁ gotamiṁ sūnehi pādehi rajokiṇṇena gattena dukkhiṁ dummanaṁ assumukhiṁ rudamānaṁ bahidvārakoṭṭhake ṭhitaṁ.
and got the same reply. “The Buddha doesn’t allow women to go forth,” and sad and tearful she bowed down, circumambulated him with her right side toward him, and left. When the Buddha had stayed at Kapilavatthu for as long as he liked, he set out wandering toward Vesālī. When he eventually arrived, he stayed in the hall with the peaked roof in the Great Wood. In the meantime Mahāpajāpati shaved her hair, put on ocher robes, and set out for Vesālī together with a number of Sakyan women. When she eventually arrived, she went to the hall with the peaked roof in the Great Wood. She then stood outside the gatehouse, sad and tearful, covered in dust, her feet swollen. Venerable Ānanda saw her there
智慧
vinaya
趣旨一致
中
Bhikkhū te manusse imāya gāthāya paṭicodenti— “Nayanti ve mahāvīrā, saddhammena tathāgatā; Dhammena nayamānānaṁ, kā usūyā vijānatan”ti. Manussā dhammena kira samaṇā sakyaputtiyā nenti no adhammenāti sattāhameva so saddo ahosi, sattāhassa accayena antaradhāyi. Sāriputtamoggallānapabbajjākathā niṭṭhitā. Catutthabhāṇavāro niṭṭhito. 15. Upajjhāyavattakathā Tena kho pana samayena bhikkhū anupajjhāyakā anācariyakā anovadiyamānā ananusāsiyamānā dunnivatthā duppārutā anākappasampannā piṇḍāya caranti;
And the monks confronted them in return with this verse: “Indeed, the Great Heroes, the Buddhas, Lead by means of a good teaching. When you understand this, what indignation can there be Toward those who lead legitimately?” People thought, “So it seems the Sakyan monastics lead legitimately, not illegitimately.” The complaining went on for seven days and then stopped. The account of the going forth of Sāriputta and Moggallāna is finished. The fourth section for recitation is finished. 15. Discussion of the proper conduct toward the preceptor At that time the monks did not have preceptors or teachers, and as a result they were not being instructed. When walking for almsfood, they were shabbily dressed and improper in appearance.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
(Samādāyavārasadisaṁ evaṁ vitthāretabbaṁ.) 8. Vippakatasamādāyapannarasaka Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati. Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. So taṁ cīvaraṁ kāreti. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro. Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati. Tassa bahisīmagatassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro. Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati.
(To be expanded in detail as in the section on “with”, <a href='https://suttacentral.net/pli-tv-kd7#7.1.1'>Kd 7:7.1.1</a>–7.1.2 = <a href='https://suttacentral.net/pli-tv-kd7#6.1.1'>Kd 7:6.1.1</a>–6.4.23.) 8. The group of fifteen on “with an unfinished” A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” He then has the robe made. For that monk the robe season ends when the robe is finished. A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe. When he is outside the monastery zone, he thinks, “I won’t make a robe, and I won’t return.” For that monk the robe season ends when he makes that decision. A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
So tamhāpi āvāsā aññaṁ āvāsaṁ gacchati. Tatthapi bhikkhūnaṁ evaṁ hoti— ‘ayaṁ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato dhammapatirūpakena vaggehi. Handassa mayaṁ tajjanīyakammaṁ karomā’ti. Te tassa tajjanīyakammaṁ karonti— dhammapatirūpakena samaggā. So tamhāpi āvāsā aññaṁ āvāsaṁ gacchati. Tatthapi bhikkhūnaṁ evaṁ hoti— ‘ayaṁ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato dhammapatirūpakena samaggehi. Handassa mayaṁ tajjanīyakammaṁ karomā’ti.
He then goes to yet another monastery. There too the monks consider, ‘The Sangha did a legal procedure of condemnation against this monk—in a legitimate-like way and with an incomplete assembly. Well then, let’s do a procedure of condemnation against him.’ They do a procedure of condemnation against him— in a legitimate-like way but with a unanimous assembly. He then goes to yet another monastery. There too the monks consider, ‘The Sangha did a legal procedure of condemnation against this monk—in a legitimate-like way but with a unanimous assembly. Well then, let’s do a procedure of condemnation against him.’
⚠ 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
kammikā na garahitabbā. Na pakatattassa bhikkhuno abhivādanaṁ, paccuṭṭhānaṁ, añjalikammaṁ, sāmīcikammaṁ, āsanābhihāro, seyyābhihāro, pādodakaṁ pādapīṭhaṁ, pādakathalikaṁ, pattacīvarappaṭiggahaṇaṁ,
He shouldn’t criticize those who did the procedure. He shouldn’t consent to a regular monk bowing down to him. He shouldn’t consent to a regular monk standing up for him. He shouldn’t consent to a regular monk raising his joined palms to him. He shouldn’t consent to a regular monk doing acts of respect toward him. He shouldn’t consent to a regular monk offering him a seat. He shouldn’t consent to a regular monk offering him a bed. He shouldn’t consent to a regular monk offering him water for washing his feet and a foot stool. He shouldn’t consent to a regular monk offering him a foot scraper. He shouldn’t consent to a regular monk receiving his bowl and robe.
⚠ 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
Tassa honti āpattiyo paṭicchannāyopi appaṭicchannāyopi. So vibbhamitvā puna upasampanno yā āpattiyo pubbe chādesi tā āpattiyo pacchā chādeti; Tassa, bhikkhave, bhikkhuno purimasmiñca pacchimasmiñca āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati. Ekaccā āpattiyo jānāti, ekaccā āpattiyo na jānāti. Yā āpattiyo jānāti tā āpattiyo chādeti. Yā āpattiyo na jānāti tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe jānitvā chādesi tā āpattiyo pacchā jānitvā nacchādeti; Tassa, bhikkhave, bhikkhuno purimasmiṁ āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati.
both concealed and unconcealed, and then disrobes. Being reordained, he conceals all of them. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period. “It may be that a monk commits a number of offenses entailing suspension. He’s aware of some of them, but not others. He conceals the offenses he’s aware of, but not those he’s not aware of. He then disrobes. Being reordained and having found out about all of them, he conceals none of them. He should be given probation according to the length of the earlier concealment of those offenses, and he should then be given the trial period. It may be that a monk commits a number of offenses entailing suspension.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
iṭṭhakācayaṁ, silācayaṁ, dārucayan”ti. Udapāno nīcavatthuko hoti, udakena otthariyyati …pe… “anujānāmi, bhikkhave, uccavatthukaṁ kātun”ti. Cayo paripatati …pe… ārohantā vihaññanti …pe… ārohantā paripatanti …pe… “anujānāmi, bhikkhave, ālambanabāhan”ti. Tena kho pana samayena bhikkhū vallikāyapi kāyabandhanenapi udakaṁ vāhenti.
foundations of brick, stone, and wood.” The well was situated at a low point. It was flooded. “I allow you to raise the base.” The mound collapsed. “I allow you to construct three kinds of raised foundations: raised foundations of brick, stone, and wood.” It was difficult to get up to the well. “I allow three kinds of stairs: stairs of brick, stone, and wood.” People fell down while climbing the stairs. “I allow rails.” At that time the monks used creepers and belts to haul water.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Tatra sudaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. “devadattassa, bhante, ajātasattu kumāro pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gacchati; pañca ca thālipākasatāni bhattābhihāro abhiharīyatī”ti. “Mā, bhikkhave, devadattassa lābhasakkārasilokaṁ pihayittha. Yāvakīvañca, bhikkhave, devadattassa ajātasattu kumāro pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gamissati, pañca ca thālipākasatāni bhattābhihāro abhiharīyissati, hāniyeva, bhikkhave, devadattassa pāṭikaṅkhā kusalesu dhammesu, no vuḍḍhi. Seyyathāpi, bhikkhave, caṇḍassa kukkurassa nāsāya pittaṁ bhindeyyuṁ, evañhi so, bhikkhave, kukkuro bhiyyoso mattāya caṇḍataro assa; evameva kho, bhikkhave, yāvakīvañca devadattassa ajātasattu kumāro pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gamissati, pañca ca thālipākasatāni bhattābhihāro abhiharīyissati, hāniyeva, bhikkhave, devadattassa pāṭikaṅkhā kusalesu dhammesu, no vuḍḍhi. Seyyathāpi, bhikkhave, kadalī attavadhāya phalaṁ deti, parābhavāya phalaṁ deti; evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.
he stayed in the Bamboo Grove, the squirrel sanctuary. Then a number of monks went to the Buddha, bowed, sat down, “Sir, Prince Ajātasattu attends on Devadatta morning and evening, with five hundred carriages and a meal offering of five hundred dishes of food.” “Monks, don’t envy Devadatta his material support, honor, and praise. So long as Prince Ajātasattu treats him like this, Devadatta can be expected to decline in good qualities. Just as a fierce dog would get even fiercer if you break a gall bladder on its nose, so too, so long as Prince Ajātasattu treats him like this, Devadatta can be expected to decline in good qualities. Just as a plantain banana tree produces fruit to its own destruction and ruin, so too will Devadatta’s material support, honor, and praise cause his own destruction and ruin.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Disvāna mahāpajāpatiṁ gotamiṁ etadavoca— “kissa tvaṁ, gotami, sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā”ti? “Tathā hi pana, bhante ānanda, na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti. “Tena hi tvaṁ, gotami, muhuttaṁ idheva tāva hohi, yāvāhaṁ bhagavantaṁ yācāmi mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. “esā, bhante, mahāpajāpati gotamī sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā— ‘na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan’ti. Sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti. “Alaṁ, ānanda, mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjā”ti. tatiyampi kho āyasmā ānando bhagavantaṁ etadavoca—
and said to her, “Why are you standing outside the gatehouse like this?” “Because, Venerable Ānanda, the Buddha doesn’t allow women to go forth.” “Well then, Gotamī, please wait here for a moment while I ask the Buddha.” Venerable Ānanda went to the Buddha, bowed, sat down, “Sir, Mahāpajāpati Gotamī is standing outside the gatehouse, sad and tearful, covered in dust, her feet swollen. She says you won’t allow women to go forth. Sir, please allow women to go forth.” “Let it be, Ānanda, don’t pursue this idea.” and a third time he asked
智慧
vinaya
趣旨一致
中
Tena kho pana samayena aññatarasmiṁ āvāse tadahuposathe sambahulā bhikkhū viharanti bālā abyattā. Te na jānanti uposathaṁ vā uposathakammaṁ vā, pātimokkhaṁ vā pātimokkhuddesaṁ vā. Te theraṁ ajjhesiṁsu— “uddisatu, bhante, thero pātimokkhan”ti. “na me, āvuso, vattatī”ti. Dutiyaṁ theraṁ ajjhesiṁsu— Tatiyaṁ theraṁ ajjhesiṁsu— Sopi evamāha— “na me, āvuso, vattatī”ti. Eteneva upāyena yāva saṅghanavakaṁ ajjhesiṁsu—
On one occasion on the observance day, a number of ignorant and incompetent monks were staying in a certain monastery. They did not know about the observance-day ceremony or the observance-day procedure, nor about the Monastic Code or its recitation. They requested the most senior monk to recite the Monastic Code, that he was incapable. They made the same request of the second-most and third-most senior monks, and on both occasions received the same reply. They then requested
⚠ 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
sabhikkhuko āvāso vā anāvāso vā, yatthassu bhikkhū samānasaṁvāsakā, yaṁ jaññā ‘sakkomi ajjeva gantun’ti. 20. Vajjanīyapuggalasandassana Na, bhikkhave, bhikkhuniyā nisinnaparisāya pavāretabbaṁ. Yo pavāreyya, āpatti dukkaṭassa. Na, bhikkhave, sikkhamānāya …pe… na sikkhaṁ paccakkhātakassa …pe… na antimavatthuṁ ajjhāpannakassa nisinnaparisāya pavāretabbaṁ. Yo pavāreyya, āpatti dukkaṭassa. Na āpattiyā adassane ukkhittakassa nisinnaparisāya pavāretabbaṁ. Yo pavāreyya, yathādhammo kāretabbo.
to a monastery or a non-monastery with monks who belong to the same Buddhist sect if you know you’ll get there on the same day.” 20. The identification of persons to be avoided “You shouldn’t do the invitation ceremony with a nun seated in the gathering. If you do, you commit an offense of wrong conduct. You shouldn’t do the invitation ceremony with a trainee nun, one who has renounced the training, or one who has committed the worst kind of offense seated in the gathering. If you do, you commit an offense of wrong conduct. You shouldn’t do the invitation ceremony with one who has been ejected for not recognizing an offense seated in the gathering. If you do, you should be dealt with according to the rule.
⚠ 出家者向けの文脈,初学者には難しい
智慧
vinaya
趣旨一致
中
Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. Tassa bhikkhuno nāsanantiko kathinuddhāro. Tikaṁ. Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati “na paccessan”ti. Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressan”ti. So taṁ cīvaraṁ kāreti. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro. Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati “na paccessan”ti. Tassa bahisīmagatassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressan”ti.
When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” He has the robe made, but it is lost while being made. For that monk the robe season ends when the robe-cloth is lost. The group of three is finished. A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe, thinking, “I won’t return.” When he is outside the monastery zone, he thinks, “I’ll make the robe right here.” He then has the robe made. For that monk the robe season ends when the robe is finished. A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe, thinking, “I won’t return.” When he is outside the monastery zone, he thinks, “I won’t make a robe.”
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Te tassa tajjanīyakammaṁ karonti— adhammena vaggā. So tamhāpi āvāsā aññaṁ āvāsaṁ gacchati. Tatthapi bhikkhūnaṁ evaṁ hoti— ‘ayaṁ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato adhammena vaggehi. Handassa mayaṁ tajjanīyakammaṁ karomā’ti. Te tassa tajjanīyakammaṁ karonti— adhammena samaggā. Idha pana, bhikkhave, bhikkhu bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako. Tatra ce bhikkhūnaṁ evaṁ hoti—
They do a procedure of condemnation against him— illegitimately and with an incomplete assembly. He then goes to yet another monastery. There too the monks consider, ‘The Sangha did a legal procedure of condemnation against this monk—illegitimately and with an incomplete assembly. Well then, let’s do a procedure of condemnation against him.’ They do a procedure of condemnation against him— illegitimately but with a unanimous assembly. “It may be that a monk is quarrelsome and argumentative, one who creates legal issues in the Sangha. The monks consider,
⚠ 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
Ekaccā āpattiyo jānāti, ekaccā āpattiyo na jānāti. Yā āpattiyo jānāti tā āpattiyo chādeti. Yā āpattiyo na jānāti tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe jānitvā chādesi tā āpattiyo pacchā jānitvā nacchādeti; yā āpattiyo pubbe ajānitvā nacchādesi tā āpattiyo pacchā jānitvā chādeti. Tassa, bhikkhave, bhikkhuno purimasmiñca pacchimasmiñca āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati. Ekaccā āpattiyo jānāti, ekaccā āpattiyo na jānāti. Yā āpattiyo jānāti tā āpattiyo chādeti. Yā āpattiyo na jānāti tā āpattiyo nacchādeti.
He’s aware of some of them, but not others. He conceals the offenses he’s aware of, but not those he’s not aware of. He then disrobes. Being reordained and having found out about all of them, he doesn’t conceal those offenses he was previously aware of, but conceals those he wasn’t aware of. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period. It may be that a monk commits a number of offenses entailing suspension. He’s aware of some of them, but not others. He conceals the offenses he’s aware of, but not those he’s not aware of.
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）