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智慧
vinaya
趣旨一致
中
sattāhakaraṇīyena ca. Sattāhanāgatā ceva, āgaccheyya na eyya vā; Vatthuddāne antarikā, tantimaggaṁ nisāmayeti. Imamhi khandhake vatthūni dvepaṇṇāsa. Vassūpanāyikakkhandhako niṭṭhito.
And on seven-day business. And returned within seven days, Whether he returns or not; Because of the gaps in the summary of topics, One should attend carefully to the way of the passages of the Canonical text.” In this chapter there are fifty-two topics. The chapter on entering the rainy-season residence is finished.
智慧
vinaya
趣旨一致
中
Uccāvacā ca santuṭṭhi, nāgamesāgamesuṁ ca; Paṭhamaṁ pacchā sadisā, katikā ca paṭiharuṁ. Bhaṇḍāgāraṁ aguttañca, vuṭṭhāpenti tatheva ca; Ussannaṁ kolāhalañca, kathaṁ bhāje kathaṁ dade. Sakātirekabhāgena, paṭivīso kathaṁ dade;
And various kinds, contented, Didn’t wait, and did wait; First, after, together, And agreement, took it back. Storeroom, and not looked after, And just so they dismissed; Much, and racket, How should one distribute, what should one give. His own, with an extra share, How should a share be given;
智慧
vinaya
趣旨一致
中
Dutiyampi yācitabbā. Tatiyampi yācitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Ime paṇḍukalohitakā bhikkhū saṅghena tajjanīyakammakatā sammā vattanti, lomaṁ pātenti, netthāraṁ vattanti, tajjanīyassa kammassa paṭippassaddhiṁ yācanti. Yadi saṅghassa pattakallaṁ, saṅgho paṇḍukalohitakānaṁ bhikkhūnaṁ tajjanīyakammaṁ paṭippassambheyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ime paṇḍukalohitakā bhikkhū saṅghena tajjanīyakammakatā sammā vattanti, lomaṁ pātenti, netthāraṁ vattanti, tajjanīyassa kammassa paṭippassaddhiṁ yācanti. Saṅgho paṇḍukalohitakānaṁ bhikkhūnaṁ tajjanīyakammaṁ paṭippassambheti.
And they 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 Sangha has done a legal procedure of condemnation against these monks Paṇḍuka and Lohitaka. They’re now conducting themselves properly and suitably, and deserve to be released. They’re asking for that legal procedure to be lifted. If the Sangha is ready, it should lift that legal procedure of condemnation against the monks Paṇḍuka and Lohitaka. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha has done a legal procedure of condemnation against these monks Paṇḍuka and Lohitaka. They’re now conducting themselves properly and suitably, and deserve to be released. They’re asking for that legal procedure to be lifted. The Sangha lifts that legal procedure of condemnation against the monks Paṇḍuka and Lohitaka.
⚠ 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
bhūmattharaṇaṁ nīhare. Paṭipādo bhisibibbo, mañcapīṭhañca mallakaṁ; Apassenullokakaṇṇā, gerukā kāḷa akatā. Saṅkārañca bhūmattharaṇaṁ, paṭipādakaṁ mañcapīṭhaṁ; Bhisi nisīdanampi, mallakaṁ apassena ca. Pattacīvaraṁ bhūmi ca,
Should take out the floor cover. Bed support, mattress, pillow, Bed, and bench, spittoon; Leaning board, ceiling cloth, corners, Red ocher, black, untreated. And trash, floor cover, Bed support, bed, bench; Mattress, also sitting mat, Spittoon, and leaning board. Bowl, robe, and floor,
智慧
vinaya
趣旨一致
中
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sunidhavassakārānaṁ magadhamahāmattānaṁ parivesanā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Atha kho sunidhavassakārā magadhamahāmattā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho sunidhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi— “Yasmiṁ padese kappeti, vāsaṁ paṇḍitajātiyo; Sīlavantettha bhojetvā, saññate brahmacārayo. Yā tattha devatā āsuṁ, tāsaṁ dakkhiṇamādise; Tā pūjitā pūjayanti,
The Buddha robed up, took his bowl and robe, and went to Sunidha and Vassakāra’s meal offering where he sat down on the prepared seat together with the Sangha of monks. Sunidha and Vassakāra then personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, they sat down to one side. And the Buddha expressed his appreciation with these verses: “In whatever place The wise decide to live, There they feed the virtuous, The restrained monastics. One should dedicate the offering To whatever gods are there. Being revered and honored,
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Yassāyasmato khamati paṇḍukalohitakānaṁ bhikkhūnaṁ tajjanīyassa kammassa paṭippassaddhi, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi— suṇātu me, bhante, saṅgho. Ime paṇḍukalohitakā bhikkhū saṅghena tajjanīyakammakatā sammā vattanti, lomaṁ pātenti, netthāraṁ vattanti, tajjanīyassa kammassa paṭippassaddhiṁ yācanti. Saṅgho paṇḍukalohitakānaṁ bhikkhūnaṁ tajjanīyakammaṁ paṭippassambheti. Yassāyasmato khamati paṇḍukalohitakānaṁ bhikkhūnaṁ tajjanīyassa kammassa paṭippassaddhi, so tuṇhassa; yassa nakkhamati, so bhāseyya. Tatiyampi etamatthaṁ vadāmi— suṇātu me, bhante, saṅgho.
Any monk who approves of lifting that legal procedure should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. Please, venerables, I ask the Sangha to listen. The Sangha has done a legal procedure of condemnation against these monks Paṇḍuka and Lohitaka. They’re now conducting themselves properly and suitably, and deserve to be released. They’re asking for that legal procedure to be lifted. The Sangha lifts that legal procedure of condemnation against the monks Paṇḍuka and Lohitaka. Any monk who approves of lifting that legal procedure should remain silent. Any monk who doesn’t approve should speak up. For the third time, I speak on this matter. Please, venerables, I ask the Sangha to listen.
⚠ 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
‘ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Sohaṁ saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ yāciṁ. Sohaṁ parivasanto antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Sohaṁ saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yāciṁ. Sohaṁ parivutthaparivāso mānattāraho antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Sohaṁ saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yāciṁ. Sohaṁ parivutthaparivāso saṅghaṁ tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ yāciṁ. Sohaṁ mānattaṁ caranto 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.
‘Venerables, I had committed one offense of intentional emission of semen, concealed for five days. I asked the Sangha to give me probation for five days for that offense, While on probation, I committed one unconcealed offense of intentional emission of semen. I asked the Sangha to send me back to the beginning for that offense, When I had completed the probation, while deserving the trial period, I committed one unconcealed offense of intentional emission of semen. I asked the Sangha to send me back to the beginning for that offense, When I had completed the probation, I asked the Sangha to give me the trial period of six days, While undertaking the trial period, 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,
智慧
vinaya
趣旨一致
中
‘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— Kiñca tattha paṭiññātakaraṇasmiṁ?
‘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. This is the meaning of acting according to what’s been admitted:
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.
経典データの出典: SuttaCentral（CC0ライセンス）