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不安
vinaya
趣旨一致
中
Uddesakānaṁ āpatti dukkaṭassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘kappateva amhākaṁ uposatho kātuṁ, nāmhākaṁ na kappatī’ti— kukkuccapakatā uposathaṁ karonti, pātimokkhaṁ uddisanti. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti thokatarā. Uddiṭṭhaṁ suuddiṭṭhaṁ, avasesaṁ sotabbaṁ. Uddesakānaṁ āpatti dukkaṭassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. ‘atthaññe āvāsikā bhikkhū anāgatā’ti.
There’s an offense of wrong conduct for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery. there are other resident monks who haven’t arrived. They think, ‘It’s allowable for us to do the observance-day ceremony; it’s not unallowable.’ Being anxious, they do the observance-day ceremony and recite the Monastic Code. While they’re doing it, a smaller number of resident monks arrive. In such a case, what has been recited is valid, and the remainder should be listened to. There’s an offense of wrong conduct for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery. there are other resident monks who haven’t arrived.
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
Te ‘kappateva amhākaṁ uposatho kātuṁ nāmhākaṁ na kappatī’ti— kukkuccapakatā uposathaṁ karonti, pātimokkhaṁ uddisanti. Tehi uddiṭṭhamatte pātimokkhe …pe… avuṭṭhitāya parisāya …pe… ekaccāya vuṭṭhitāya parisāya …pe… sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā …pe… samasamā …pe… thokatarā. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. Uddesakānaṁ āpatti dukkaṭassa.
They think, ‘It’s allowable for us to do the observance-day ceremony; it’s not unallowable.’ Being anxious, they do the observance-day ceremony and recite the Monastic Code. When they’ve just finished … When they’ve just finished, and none of the gathering has left … When they’ve just finished, and only some members of the gathering have left … When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive … an equal number of resident monks arrive … a smaller number of resident monks arrive. In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. There’s an offense of wrong conduct for the reciters.”
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
Kukkuccapakatapannarasakaṁ niṭṭhitaṁ. 32. Bhedapurekkhārapannarasaka Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘nassantete, vinassantete, ko tehi attho’ti— bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti bahutarā. Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ. Uddesakānaṁ āpatti thullaccayassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
The group of fifteen on being anxious is finished. 32. The group of fifteen on aiming at schism “On the observance day, four or more resident monks may have gathered together in a certain monastery. there are other resident monks who haven’t arrived. They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the observance-day ceremony and recite the Monastic Code, aiming at schism. While they’re doing it, a greater number of resident monks arrive. In such a case, those monks should recite the Monastic Code once more. And there’s a serious offense for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery.
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
“kahaṁ, bhante, ayyo gamissatī”ti? “Sāvatthiṁ kho ahaṁ, āvuso, gamissāmi bhagavantaṁ dassanāyā”ti. “Ehi, bhante, gamissāmā”ti. “Nāhaṁ, āvuso, sakkomi, gilānomhī”ti. “Ehi, bhante, yānaṁ abhiruhā”ti. “Alaṁ, āvuso, paṭikkhittaṁ bhagavatā yānan”ti kukkuccāyanto yānaṁ nābhiruhi. Atha kho so bhikkhu sāvatthiṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. Bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, gilānassa yānan”ti. Atha kho bhikkhūnaṁ etadahosi—
“Venerable, where are you going?” “I’m going to Sāvatthī to visit the Buddha.” “Please come with us.” “I can’t. I’m sick.” “Then please come inside the vehicle.” “Thank you, but the Buddha has prohibited us from traveling in vehicles.” He did not accept because he was afraid of wrongdoing. Then, when he arrived at Sāvatthī, he told the monks what had happened. They in turn told the Buddha. “I allow a vehicle when you’re sick.” The monks thought,
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
Sace antevāsikassa kukkuccaṁ uppannaṁ hoti, ācariyena vinodetabbaṁ, vinodāpetabbaṁ, dhammakathā vāssa kātabbā. Sace antevāsikassa diṭṭhigataṁ uppannaṁ hoti, ācariyena vivecetabbaṁ, vivecāpetabbaṁ, dhammakathā vāssa kātabbā. Sace antevāsiko garudhammaṁ ajjhāpanno hoti parivāsāraho, ācariyena ussukkaṁ kātabbaṁ— kinti nu kho saṅgho, antevāsikassa parivāsaṁ dadeyyāti. Sace antevāsiko mūlāyapaṭikassanāraho hoti, ācariyena ussukkaṁ kātabbaṁ— kinti nu kho saṅgho antevāsikaṁ mūlāya paṭikasseyyāti. Sace antevāsiko mānattāraho hoti, ācariyena ussukkaṁ kātabbaṁ— kinti nu kho saṅgho antevāsikassa mānattaṁ dadeyyāti. Sace antevāsiko abbhānāraho hoti, ācariyena ussukkaṁ kātabbaṁ— kinti nu kho saṅgho antevāsikaṁ abbheyyāti.
If the pupil becomes anxious, the teacher should dispel it or have it dispelled, or he should give him a teaching. If the pupil has wrong view, the teacher should make him give it up or have someone else do it, or he should give him a teaching. If the pupil has committed a heavy offense and deserves probation, the teacher should try to get the Sangha to give it to him. If the pupil has committed a heavy offense and deserves to be sent back to the beginning, the teacher should try to get the Sangha to do it. If the pupil has committed a heavy offense and deserves the trial period, the teacher should try to get the Sangha to give it to him. If the pupil has committed a heavy offense and deserves rehabilitation, the teacher should try to get the Sangha to give it to him.
不安
vinaya
趣旨一致
中
“Kyāhaṁ, ayyā, karomī”ti? “Sace kho tvaṁ, bhagini, iccheyyāsi, ajjeva bhagavā āyasmantaṁ dabbaṁ mallaputtaṁ nāsāpeyyā”ti. Kiṁ mayā sakkā kātun”ti? “Ehi tvaṁ, bhagini, yena bhagavā tenupasaṅkama, upasaṅkamitvā bhagavantaṁ evaṁ vadehi— ‘idaṁ, bhante, nacchannaṁ nappatirūpaṁ, yāyaṁ, bhante, disā abhayā anītikā anupaddavā sāyaṁ disā sabhayā saītikā saupaddavā; yato nivātaṁ tato savātaṁ; udakaṁ maññe ādittaṁ; ayyenamhi dabbena mallaputtena dūsitā’”ti. “Evaṁ, ayyā”ti kho mettiyā bhikkhunī mettiyabhūmajakānaṁ bhikkhūnaṁ paṭissutvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. “idaṁ, bhante, nacchannaṁ nappatirūpaṁ, yāyaṁ, bhante, disā abhayā anītikā anupaddavā sāyaṁ disā sabhayā saītikā saupaddavā;
“But what can I do?” “If you like, you could make the Buddha expel Dabba.” “And how can I do that?” “Go to the Buddha and say, ‘Sir, this isn’t proper or appropriate. There’s fear, distress, and oppression in this district, where none of these should exist. It’s windy where it should be calm. It’s as if water is burning. Venerable Dabba the Mallian has raped me.’” Saying, “Alright, venerables,” she went to the Buddha, bowed, what she had been told to say.
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
ete kho, bhaṇe kāka, vejjā nāma bahumāyā, mā cassa kiñci paṭiggahesī”ti. Tena kho pana samayena jīvako komārabhacco nakhena bhesajjaṁ olumpetvā āmalakañca khādati pānīyañca pivati. Atha kho jīvako komārabhacco kākaṁ dāsaṁ etadavoca— “handa, bhaṇe kāka, āmalakañca khāda pānīyañca pivassū”ti. “ayaṁ kho vejjo āmalakañca khādati pānīyañca pivati, na arahati kiñci pāpakaṁ hotun”ti— upaḍḍhāmalakañca khādi pānīyañca apāyi. Tassa taṁ upaḍḍhāmalakaṁ khāditaṁ tattheva nicchāresi. Atha kho kāko dāso jīvakaṁ komārabhaccaṁ etadavoca— “atthi me, ācariya, jīvitan”ti? “Mā, bhaṇe kāka, bhāyi, tvañceva arogo bhavissasi rājā ca.
The king told me that doctors are full of tricks and that I shouldn’t receive anything from you.” Jīvaka then removed the medicinal part of an emblic myrobalan fruit with his nail, before eating it and drinking water. And he said to Kāka, “Here, Kāka, have some emblic myrobalan and water.” “The doctor is eating and drinking it. It can’t be anything bad.” So he ate half a fruit and drank the water. When he had eaten it, he vomited right there. He asked Jīvaka, “Will I survive?” “Don’t be afraid, Kāka. Both you and the king will be well.
不安
vinaya
趣旨一致
中
Tena kho pana samayena manussānaṁ mañcampi pīṭhampi cammonaddhāni honti, cammavinaddhāni. Bhikkhū kukkuccāyantā nābhinisīdanti. “Anujānāmi, bhikkhave, gihivikataṁ abhinisīdituṁ, na tveva abhinipajjitun”ti. Tena kho pana samayena vihārā cammavaddhehi ogumphiyanti. Bhikkhū kukkuccāyantā nābhinisīdanti. “Anujānāmi, bhikkhave, bandhanamattaṁ abhinisīditun”ti. Tena kho pana samayena chabbaggiyā bhikkhū saupāhanā gāmaṁ pavisanti. Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ.
At that time people’s beds and benches were upholstered and covered with skin. Being afraid of wrongdoing, the monks did not sit on them. “I allow you to sit down on what belongs to a householder, but not to lie down on it.” The dwellings were held together by straps of leather. Being afraid of wrongdoing, the monks did not sit down. “I allow you to sit down against a mere binding made of skin.” At that time the monks from the group of six entered the village wearing sandals. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” They told the Buddha.
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
“imaṁ cīvaraṁ itthannāmassa demā”ti. Te āgantvā ārocenti— “itthannāmehi te, āvuso, manussehi cīvaraṁ dinnan”ti te kukkuccāyantā na sādiyanti— “mā no nissaggiyaṁ ahosī”ti; appeva nāma bhagavā cīvare pariyāyaṁ ācikkheyyā’”ti. “Evaṁ, bhante”ti kho āyasmā soṇo āyasmato mahākaccānassa paṭissutvā uṭṭhāyāsanā āyasmantaṁ mahākaccānaṁ abhivādetvā padakkhiṇaṁ katvā senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthi tena pakkāmi. Anupubbena yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi— “imassa, ānanda, āgantukassa bhikkhuno senāsanaṁ paññāpehī”ti.
“We give this robe-cloth to so-and-so.” When those monks return to the monastery, they are told, “Such-and-such people have given you robe-cloth.” But being afraid of wrongdoing, they don’t accept, thinking, “We might commit an offense entailing relinquishment.” Would the Buddha point out a way to deal with robe-cloth?’” Soṇa replied, “Yes, sir.” He got up from his seat, bowed down, and circumambulated Mahākāccāna with his right side toward him. He then put his dwelling in order, took his bowl and robe, and set out for Sāvatthī. When he eventually arrived, he went to the Jeta Grove, Anāthapiṇḍika’s Monastery where he approached the Buddha, bowed, and sat down. The Buddha said to Venerable Ānanda, “Ānanda, please prepare a resting place for this newly-arrived monk.”
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
khomaṁ kappāsikaṁ koseyyaṁ kambalaṁ sāṇaṁ bhaṅgan”ti. Tena kho pana samayena ye te bhikkhū gahapaticīvaraṁ sādiyanti te kukkuccāyantā paṁsukūlaṁ na sādiyanti— “ekaṁyeva bhagavatā cīvaraṁ anuññātaṁ, na dve”ti. “Anujānāmi, bhikkhave, gahapaticīvaraṁ sādiyantena paṁsukūlampi sādiyituṁ; tadubhayenapāhaṁ, bhikkhave, santuṭṭhiṁ vaṇṇemī”ti. 11. Paṁsukūlapariyesanakathā Tena kho pana samayena sambahulā bhikkhū kosalesu janapade addhānamaggappaṭipannā honti. Ekacce bhikkhū susānaṁ okkamiṁsu paṁsukūlāya, ekacce bhikkhū nāgamesuṁ. Ye te bhikkhū susānaṁ okkamiṁsu paṁsukūlāya te paṁsukūlāni labhiṁsu. Ye te bhikkhū nāgamesuṁ te evamāhaṁsu—
linen, cotton, silk, wool, sunn hemp, and hemp.” Soon afterwards the monks thought, “The Buddha has only allowed one kind of robe, not two,” and being afraid of wrongdoing, they did not accept rags after receiving robe-cloth from householders. “I allow you to accept rags after receiving robe-cloth from a householder. But I praise contentment with both.” 11. Discussion on searching for rags On one occasion when a number of monks were traveling through the Kosalan country, some of them entered a charnel ground to look for rags, while the others walked on. The former monks got hold of rags, and the others said,
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
Te paṭiggāhakaṁ alabhamānā paṭiharanti. Cīvaraṁ parittaṁ uppajjati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṁ bhikkhuṁ cīvarapaṭiggāhakaṁ sammannituṁ— yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, gahitāgahitañca jāneyya. Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṁ bhikkhu yācitabbo; yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ saṅgho itthannāmaṁ bhikkhuṁ cīvarapaṭiggāhakaṁ sammanneyya.
but not finding anyone to receive it, they took it back. As a result, only a little robe-cloth was given at that monastery. They told the Buddha. “You should appoint a monk who has five qualities as the receiver of robe-cloth: he’s not biased by favoritism, ill will, confusion, or fear, and he knows what has and what hasn’t been received. And this is how he should be appointed. First a monk should be asked, and then a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should appoint monk so-and-so as the receiver of robe-cloth.
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
“Na, bhikkhave, bhikkhuniyā sikkhāpaccakkhānaṁ; yadeva sā vibbhantā tadeva sā abhikkhunī”ti. Tena kho pana samayena aññatarā bhikkhunī sakāvāsā titthāyatanaṁ saṅkami. Sā puna paccāgantvā bhikkhuniyo upasampadaṁ yāci. Bhagavato etamatthaṁ ārocesuṁ. “Yā sā, bhikkhave, bhikkhunī sakāvāsā titthāyatanaṁ saṅkantā, sā āgatā na upasampādetabbā”ti. Tena kho pana samayena bhikkhuniyo purisehi abhivādanaṁ, kesacchedanaṁ, nakhacchedanaṁ, vaṇappaṭikammaṁ, kukkuccāyantā na sādiyanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, sāditun”ti. Tena kho pana samayena bhikkhuniyo pallaṅkena nisīdanti paṇhisamphassaṁ sādiyantī.
“A nun can’t verbally renounce the training. When she disrobes, she is no longer a nun.” On one occasion a nun joined another religious community while still wearing her robes. Later she returned and asked the nuns for the full ordination. They told the Buddha. “If a nun goes over to another religious community while still wearing her robes and then returns, she shouldn’t be given the full ordination again.” At that time the nuns, being afraid of wrongdoing, did not consent to men bowing down to them, or to men shaving their heads, cutting their nails, or treating their sores. They told the Buddha. “I allow you to consent to these things.” At that time the nuns were sitting cross-legged, enjoying the touch of their heels.
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
不安
vinaya
趣旨一致
中
Gaggo catutayo dveko, āpattisabhāgā sari. Sabbo saṅgho vematiko, na jānanti bahussuto; Bahū samasamā thokā, parisā avuṭṭhitāya ca. Ekaccā vuṭṭhitā sabbā, jānanti ca vematikā; Kappatevāti kukkuccā, jānaṁ passaṁ suṇanti ca.
Gagga, four, three, two, one, Offense, shared, he remembered. The whole Sangha, unsure, They did not know, one who is learned; Greater, equal, smaller, And none of the gathering has left. Some have left, entire, And they know, unsure; Anxious thinking, ‘It’s allowable’, Knowing, seeing, and they hear.
不安
vinaya
趣旨一致
中
yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, nihitānihitañca jāneyya. Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṁ bhikkhu yācitabbo; yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ cīvaranidahakaṁ sammanneyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṁ bhikkhuṁ cīvaranidahakaṁ sammannati. Yassāyasmato khamati itthannāmassa bhikkhuno cīvaranidahakassa sammuti, so tuṇhassa;
he’s not biased by favoritism, ill will, confusion, or fear, and he knows what is and what isn’t stored. And this is how he should be appointed. First a monk should be asked, and then a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should appoint monk so-and-so as the keeper of robe-cloth. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha appoints monk so-and-so as the keeper of robe-cloth. Any monk who approves of appointing monk so-and-so as the keeper of robe-cloth should remain silent.
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
Atha kho te bhikkhū taṁ bhikkhuṁ etadavocuṁ— “āpattiṁ tvaṁ, āvuso, āpanno, passasetaṁ āpattin”ti? “Natthi me, āvuso, āpatti yamahaṁ passeyyan”ti. Atha kho te bhikkhū sāmaggiṁ labhitvā taṁ bhikkhuṁ āpattiyā adassane ukkhipiṁsu. So ca bhikkhu bahussuto hoti āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo. Atha kho so bhikkhu sandiṭṭhe sambhatte bhikkhū upasaṅkamitvā etadavoca— “anāpatti esā, āvuso, nesā āpatti. Anāpannomhi, namhi āpanno. Anukkhittomhi, namhi ukkhitto. Adhammikenamhi kammena ukkhitto kuppena aṭṭhānārahena.
They said to him, “You’ve committed an offense. Do you recognize it?” “No, I haven’t committed any offense that I should recognize.” Soon afterwards the monks achieved unanimity, and they ejected that monk for not recognizing the offense. But that monk was learned, a master of the tradition; he was an expert on the Teaching, the Monastic Law, and the Key Terms; he was knowledgeable and competent, had a sense of conscience, and was afraid of wrongdoing and fond of the training. He went to his friends and said, “This isn’t an offense, and so I haven’t committed any. And I haven’t been ejected, for the legal procedure was illegitimate, reversible, and unfit to stand.
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
Esā ñatti. Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṁ vihāraṁ bhaṇḍāgāraṁ sammannati. Yassāyasmato khamati itthannāmassa vihārassa bhaṇḍāgārassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. Sammato saṅghena itthannāmo vihāro bhaṇḍāgāraṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. Tena kho pana samayena saṅghassa bhaṇḍāgāre cīvaraṁ aguttaṁ hoti. “Anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṁ bhikkhuṁ bhaṇḍāgārikaṁ sammannituṁ—yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, guttāguttañca jāneyya. Evañca pana, bhikkhave, sammannitabbo.
This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha designates such-and-such a dwelling as a storeroom. Any monk who approves of designating such-and-such a dwelling as a storeroom should remain silent. Any monk who doesn’t approve should speak up. The Sangha has designated such-and-such a dwelling as a storeroom. The Sangha approves and is therefore silent. I’ll remember it thus.’” Soon, the robe-cloth in the Sangha’s storeroom was not looked after. “You should appoint a monk who has five qualities as the storeman: he’s not biased by favoritism, ill will, confusion, or fear, and he knows what is and what isn’t protected. And this is how he should be appointed.
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. Tena kho pana samayena chabbaggiyā bhikkhū bhaṇḍāgārikaṁ vuṭṭhāpenti. “Na, bhikkhave, bhaṇḍāgāriko vuṭṭhāpetabbo. Yo vuṭṭhāpeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena saṅghassa bhaṇḍāgāre cīvaraṁ ussannaṁ hoti. “Anujānāmi, bhikkhave, sammukhībhūtena saṅghena bhājetun”ti. Tena kho pana samayena saṅgho cīvaraṁ bhājento kolāhalaṁ akāsi. “Anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṁ bhikkhuṁ cīvarabhājakaṁ sammannituṁ— yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, bhājitābhājitañca jāneyya.
The Sangha approves and is therefore silent. I’ll remember it thus.’” Soon afterwards the monks from the group of six dismissed the storeman. “You shouldn’t dismiss the storeman. If you do, you commit an offense of wrong conduct.” The distribution of robe-cloth At one time there was much robe-cloth in the Sangha’s storeroom. “The present Sangha should distribute it.” Soon afterwards there was a racket as the Sangha was distributing that robe-cloth. “You should appoint a monk who has five qualities as the distributor of robe-cloth: he’s not biased by favoritism, ill will, confusion, or fear, and he knows what has and what has not been distributed.
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
Na mayaṁ iminā bhikkhunā saddhiṁ yāgupāne nisīdissāma, vinā iminā bhikkhunā yāgupāne nisīdissāma. Na mayaṁ iminā bhikkhunā saddhiṁ bhattagge nisīdissāma, vinā iminā bhikkhunā bhattagge nisīdissāma. Na mayaṁ iminā bhikkhunā saddhiṁ ekacchanne vasissāma, vinā iminā bhikkhunā ekacchanne vasissāma. Na mayaṁ iminā bhikkhunā saddhiṁ yathāvuḍḍhaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ karissāma, vinā iminā bhikkhunā yathāvuḍḍhaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ karissāma. Bhavissati saṅghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇan’ti, bhedagarukehi, bhikkhave, bhikkhūhi na so bhikkhu āpattiyā adassane ukkhipitabbo”ti. Atha kho bhagavā ukkhepakānaṁ bhikkhūnaṁ etamatthaṁ bhāsitvā uṭṭhāyāsanā yena ukkhittānuvattakā bhikkhū tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, nisajja kho bhagavā ukkhittānuvattake bhikkhū etadavoca— “mā kho tumhe, bhikkhave, āpattiṁ āpajjitvā ‘nāmha āpannā, nāmha āpannā’ti āpattiṁ na paṭikātabbaṁ maññittha. Idha pana, bhikkhave, bhikkhu āpattiṁ āpanno hoti. So tassā āpattiyā anāpattidiṭṭhi hoti, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti. So ce, bhikkhave, bhikkhu te bhikkhū evaṁ jānāti—‘ime kho āyasmanto bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā paṇḍitā byattā medhāvino lajjino kukkuccakā sikkhākāmā, nālaṁ mamaṁ vā kāraṇā aññesaṁ vā kāraṇā chandā dosā mohā bhayā agatiṁ gantuṁ.
we won’t drink congee with him; we won’t sit in the dining hall with him; we won’t stay in the same room with him; we won’t bow down, stand up, raise our joined palms, or do acts of respect toward one another according to seniority. Because of this, there’ll be arguments and disputes in the Sangha; there’ll be schism, fracture, and separation in the Sangha,’ and if they understand the gravity of schism, they shouldn’t eject that monk.” The Buddha got up from his seat, went to those monks who were siding with the ejected monk, and sat down on the prepared seat. He then said to those monks: “If you’ve committed an offense, don’t refuse to make amends for it just because you think that you haven’t committed it. It may be that a monk has committed an offense. He doesn’t regard it as an offense, but there are other monks who do. If he knows, ‘These monks are learned and masters of the tradition; they’re experts on the Teaching, the Monastic Law, and the Key Terms; they’re knowledgeable and competent, have a sense of conscience, and are afraid of wrongdoing and fond of the training. They’re unlikely, because of me or anyone else, to act wrongly out of favoritism, ill will, confusion, or fear.
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
不安
vinaya
趣旨一致
中
Sace maṁ ime bhikkhū āpattiyā adassane ukkhipissanti, na mayā saddhiṁ uposathaṁ karissanti, vinā mayā uposathaṁ karissanti, bhavissati saṅghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇan’ti, bhedagarukena, bhikkhave, bhikkhunā paresampi saddhāya āpatti desetabbā. Idha pana, bhikkhave, bhikkhu āpattiṁ āpanno hoti. So tassā āpattiyā anāpattidiṭṭhi hoti, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti. So ce, bhikkhave, bhikkhu te bhikkhū evaṁ jānāti—‘ime kho āyasmanto bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā paṇḍitā byattā medhāvino lajjino kukkuccakā sikkhākāmā, nālaṁ mamaṁ vā kāraṇā aññesaṁ vā kāraṇā chandā dosā mohā bhayā agatiṁ gantuṁ. Sace maṁ ime bhikkhū āpattiyā adassane ukkhipissanti, na mayā saddhiṁ pavāressanti, vinā mayā pavāressanti. Na mayā saddhiṁ saṅghakammaṁ karissanti, vinā mayā saṅghakammaṁ karissanti. Na mayā saddhiṁ āsane nisīdissanti, vinā mayā āsane nisīdissanti. Na mayā saddhiṁ yāgupāne nisīdissanti, vinā mayā yāgupāne nisīdissanti. Na mayā saddhiṁ bhattagge nisīdissanti vinā mayā bhattagge nisīdissanti. Na mayā saddhiṁ ekacchanne vasissanti, vinā mayā ekacchanne vasissanti.
And if these monks eject me for not recognizing an offense, they won’t be able do the observance-day ceremony with me. Because of this, there’ll be arguments and disputes in the Sangha; there’ll be schism, fracture, and separation in the Sangha,’ and if he understands the gravity of schism, he should confess the offense even out of confidence in the others. It may be that a monk has committed an offense. He doesn’t regard it as an offense, but there are other monks who do. If he knows, ‘These monks are learned and masters of the tradition; they’re experts on the Teaching, the Monastic Law, and the Key Terms; they’re knowledgeable and competent, have a sense of conscience, and are afraid of wrongdoing and fond of the training. They’re unlikely, because of me or anyone else, to act wrongly out of favoritism, ill will, confusion, or fear. And if these monks eject me for not recognizing an offense, they won’t be able to do the invitation ceremony with me; they won’t be able to do legal procedures with me; they won’t share a seat with me; they won’t drink congee with me; they won’t sit in the dining hall with me; they won’t stay in the same room with me;
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
不安
vinaya
趣旨一致
中
Taṁ saṅgho dubbhāsitena kāreti. Dhammikaṁ paṭiññātakaraṇaṁ. 5. Yebhuyyasikā Tena kho pana samayena bhikkhū saṅghamajjhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti, na sakkonti taṁ adhikaraṇaṁ vūpasametuṁ. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, evarūpaṁ adhikaraṇaṁ yebhuyyasikāya vūpasametuṁ. Pañcahaṅgehi samannāgato bhikkhu salākaggāhāpako sammannitabbo— yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, gahitāgahitañca jāneyya. Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṁ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
If the Sangha makes him act according to an offense wrong speech, then that acting according to what’s been admitted is legitimate.” 5. Majority decision At one time the monks were arguing and disputing in the midst of the Sangha, attacking one another verbally, and they were unable to resolve that legal issue. They told the Buddha. “I allow you to resolve such legal issues by majority decision. You should appoint a monk who has five qualities as the manager of the vote: one who isn’t biased by favoritism, ill will, confusion, or fear, and who knows who has and who hasn’t voted. And he should be appointed like this. First a monk should be asked, and then a competent and capable monk should inform the Sangha:
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）