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経典: vinaya
✕ クリア
死
vinaya
趣旨一致
中
Tena kho pana samayena chabbaggiyā bhikkhū nahāyamānā thambhe kāyaṁ ugghaṁsenti, ūrumpi bāhumpi urampi piṭṭhimpi. Manussā ujjhāyanti khiyyanti vipācenti— “kathañhi nāma samaṇā sakyaputtiyā nahāyamānā thambhe kāyaṁ ugghaṁsessanti, ūrumpi bāhumpi urampi piṭṭhimpi, seyyathāpi mallamuṭṭhikā gāmamoddavā”ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ, bhagavā”ti …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, nahāyamānena bhikkhunā thambhe kāyo ugghaṁsetabbo. Yo ugghaṁseyya, āpatti dukkaṭassā”ti.
At that time the monks from the group of six rubbed their bodies—thighs, arms, chest, and back—against posts while bathing. People complained and criticized them, “How can the Sakyan monastics do this? They’re just like boxers and city slickers who beautify their bodies!” The monks heard the complaints of those people and they told the Buddha. … “It’s true, sir.” … After rebuking them … the Buddha gave a teaching and addressed the monks: “You shouldn’t rub your body against a post while bathing. If you do, you commit an offense of wrong conduct.”
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
Tena kho pana samayena chabbaggiyā bhikkhū nahāyamānā kuṭṭe kāyaṁ ugghaṁsenti, ūrumpi bāhumpi urampi piṭṭhimpi. Manussā ujjhāyanti khiyyanti vipācenti— “kathañhi nāma samaṇā sakyaputtiyā nahāyamānā kuṭṭe kāyaṁ ugghaṁsessanti, ūrumpi bāhumpi urampi piṭṭhimpi, seyyathāpi mallamuṭṭhikā gāmamoddavā”ti …pe… “na, bhikkhave, nahāyamānena bhikkhunā kuṭṭe kāyo ugghaṁsetabbo. Yo ugghaṁseyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū aṭṭāne nahāyanti. Manussā ujjhāyanti khiyyanti vipācenti …pe… seyyathāpi gihī kāmabhogino”ti. “na, bhikkhave, aṭṭāne nahāyitabbaṁ. Yo nahāyeyya, āpatti dukkaṭassā”ti.
At that time the monks from the group of six rubbed their bodies—thighs, arms, chest, and back—against walls while bathing. People complained and criticized them, “How can the Sakyan monastics do this? They’re just like boxers and city slickers who beautify their bodies!” … “You shouldn’t rub your body against a wall while bathing. If you do, you commit an offense of wrong conduct.” At that time the monks from the group of six rubbed their bodies—thighs, arms, chest, and back—against a rubbing board while bathing. People complained and criticized them, “How can the Sakyan monastics do this? They’re just like householders who indulge in worldly pleasures!” “You shouldn’t rub your body against a rubbing board while bathing. If you do, you commit an offense of wrong conduct.”
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
Tumhepi, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttaraṁ vimuttiṁ anupāpuṇātha, anuttaraṁ vimuttiṁ sacchikarothā”ti. Atha kho māro pāpimā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi— “Baddhosi mārapāsehi, ye dibbā ye ca mānusā; Mahābandhanabaddhosi, na me samaṇa mokkhasī”ti. “Muttāhaṁ mārapāsehi, Ye dibbā ye ca mānusā; Mahābandhanamuttomhi, Nihato tvamasi antakā”ti.
And you, monks, have done the same.” Then the Lord of Death, the Evil One, went up to the Buddha and spoke to him in verse: “You’re bound by the snares of the Lord of Death, Both human and divine. You’re bound by the great bond: You’re not free from me, monastic.” “I’m free from the snares of the Lord of Death, Both human and divine. I’m free from the great bond: Terminator, you’re defeated!”
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
Koṇḍañño vappo bhaddiyo, mahānāmo ca assaji; Yaso cattāro paññāsa, sabbe pesesi so disā. Vatthu mārehi tiṁsā ca, uruvelaṁ tayo jaṭī; Agyāgāraṁ mahārājā, sakko brahmā ca kevalā. silā ca kakudho silā; Jambu ambo ca āmalo,
Koṇḍañña, Vappa, Bhaddiya, And Mahānāma, Assaji; Yasa, four, fifty, He sent all to the districts. Topic, with the lords of death, and thirty, Uruvelā, three dreadlocked ascetics; Fire hut, great kings, Sakka, and the supreme being, the whole. And boulder, arjun tree, boulder; Rose-apple tree, and mango tree, emblic myrobalan tree,
死
vinaya
趣旨一致
中
Tena kho pana samayena aññataro bhikkhu ahinā daṭṭho kālaṅkato hoti. Bhagavato etamatthaṁ ārocesuṁ. “Na hi nūna so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phari. Sace hi so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phareyya, na hi so, bhikkhave, bhikkhu ahinā daṭṭho kālaṁ kareyya. Katamāni cattāri ahirājakulāni? Virūpakkhaṁ ahirājakulaṁ, erāpathaṁ ahirājakulaṁ, chabyāputtaṁ ahirājakulaṁ, kaṇhāgotamaṁ ahirājakulaṁ. Anujānāmi, bhikkhave, imāni cattāri ahirājakulāni mettena cittena pharituṁ, attaguttiyā attarakkhāya attaparittaṁ kātuṁ. Evañca pana, bhikkhave, kātabbaṁ— ‘Virūpakkhehi me mettaṁ, Mettaṁ erāpathehi me;
On one occasion a monk had been bitten by a snake and died. They told the Buddha. “That monk hadn’t spread good will to the four royal snake clans. Had he done so, he wouldn’t have died. What are the four clans? The Virūpakkhas, the Erāpathas, the Chabyāputtas, and the Kaṇhāgotamas. To protect yourselves, monks, you should spread good will to these four royal snake clans. And it should be done like this: I have good will toward the Virūpakkhas, Toward the Erāpathas I have good will;
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
Atha kho bhagavā bhikkhū āmantesi— 2. Mahāsamuddeaṭṭhacchariya “Aṭṭhime, bhikkhave, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti. Mahāsamuddo, bhikkhave, anupubbaninno anupubbapoṇo anupubbapabbhāro na āyatakeneva papāto. Puna caparaṁ, bhikkhave, mahāsamuddo ṭhitadhammo velaṁ nātivattati. Puna caparaṁ, bhikkhave, mahāsamuddo na matena kuṇapena saṁvasati. Yaṁ hoti mahāsamudde mataṁ kuṇapaṁ, taṁ khippaññeva tīraṁ vāheti, thalaṁ ussāreti. Puna caparaṁ, bhikkhave, yā kāci mahānadiyo, seyyathidaṁ—gaṅgā, yamunā, aciravatī, sarabhū, mahī, tā mahāsamuddaṁ pattā jahanti purimāni nāmagottāni, mahāsamuddotveva saṅkhaṁ gacchanti. Puna caparaṁ, bhikkhave, yā ca loke savantiyo mahāsamuddaṁ appenti, yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati. Puna caparaṁ, bhikkhave, mahāsamuddo ekaraso loṇaraso. Puna caparaṁ, bhikkhave, mahāsamuddo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṁ—muttā, maṇi, veḷuriyo, saṅkho, silā, pavāḷaṁ, rajataṁ, jātarūpaṁ, lohitako, masāragallaṁ.
And the Buddha addressed the monks: 2. The eight amazing qualities of the ocean “Monks, the antigods delight in the ocean because they see eight amazing qualities in it: The ocean slopes and inclines gradually. It doesn’t drop off all at once. The ocean is steady. It doesn’t go beyond the shoreline. The ocean doesn’t tolerate dead bodies, but quickly carries them to the shore and dumps them on dry land. When the great rivers—the Ganges, the Yamunā, the Aciravatī, the Sarabhū, or the Mahī—reach the ocean, they lose their former names and become known simply as the ocean. Whatever rivers in the world flow into the ocean and whatever rain falls into it, the ocean isn’t diminished or filled up because of that. The ocean has only one taste, the taste of salt. The ocean contains many precious things—pearls, gems, beryls, mother-of-pearls, quartz, corals, silver, gold, rubies, and cat’s eyes.
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
Puna caparaṁ, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso. Tatrime bhūtā—timi, timiṅgalo, timitimiṅgalo, asurā, nāgā, gandhabbā. Santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā. 3. Imasmiṁdhammavinayeaṭṭhacchariya Evameva kho, bhikkhave, imasmiṁ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. Seyyathāpi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro na āyatakeneva papāto; evameva kho, bhikkhave, imasmiṁ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā na āyatakeneva aññāpaṭivedho. Seyyathāpi, bhikkhave, mahāsamuddo ṭhitadhammo velaṁ nātivattati; evameva kho, bhikkhave, yaṁ mayā mama sāvakānaṁ sikkhāpadaṁ paññattaṁ, taṁ mama sāvakā jīvitahetupi nātikkamanti. Seyyathāpi, bhikkhave, mahāsamuddo na matena kuṇapena saṁvasati, yaṁ hoti mahāsamudde mataṁ kuṇapaṁ taṁ khippameva tīraṁ vāheti, thalaṁ ussāreti; evameva kho, bhikkhave, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṁvasati, khippameva naṁ sannipatitvā ukkhipati, kiñcāpi kho so hoti majjhe bhikkhusaṅghassa nisinno. Atha kho so ārakāva saṅghamhā, saṅgho ca tena. Seyyathāpi, bhikkhave, yā kāci mahānadiyo, seyyathidaṁ—gaṅgā, yamunā, aciravatī, sarabhū, mahī, tā mahāsamuddaṁ pattā jahanti purimāni nāmagottāni, mahāsamuddotveva saṅkhaṁ gacchanti;
There are great beings in the ocean—sea monsters, antigods, dragons, and fairies; creatures with bodies one thousand kilometers long, two thousand, three thousand, four thousand, and five thousand kilometers long. 3. The eight amazing qualities of this spiritual path “Just so, the monks delight in this spiritual path because they see eight amazing qualities in it: Just as the ocean slopes and inclines gradually, and doesn’t drop off all at once, so too, on this spiritual path, the training is gradual, the practice is gradual, and penetration to perfect insight doesn’t happen all at once. Just as the ocean is steady and doesn’t go beyond the shoreline, so too, on this spiritual path, my disciples don’t transgress the training rules I’ve laid down, even for the sake of life. Just as the ocean doesn’t tolerate dead bodies, but quickly carries them to the shore and dumps them on dry land, so too, the Sangha of monks doesn’t associate with anyone who is immoral—someone with bad qualities, impure and dubious in conduct, hiding his actions, not a monastic while claiming to be one, not abstaining from sexuality while claiming to do so, rotten inside, lustful, defiled. When the Sangha has gathered, they quickly eject him. Even if seated in the midst of the Sangha, he’s far from the Sangha and the Sangha is far from him. Just as when the great rivers—the Ganges, the Yamunā, the Aciravatī, the Sarabhū, or the Mahī—reach the ocean, they lose their former names and become known simply as the ocean,
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
死
vinaya
趣旨一致
中
ubhato cāpi byañjanakā; Mā saṅghassa parihāyi, kammaṁ aññassa dātave. Vippakate ca aññassa, kate tasseva pakkame; Vibbhamati kālaṅkato, sāmaṇero ca jāyati. Paccakkhāto ca sikkhāya, antimajjhāpannako yadi; Saṅghova sāmiko hoti,
And also hermaphrodites; Let not the belongings of the Sangha deteriorate. The work should be given to another. And when unfinished to another, When finished it’s just for him should he depart; He disrobes, dies, And becomes a novice. And renounces the training, If he has committed the worst; Just the Sangha is the owner,
⚠ 自己責任論に誤解されやすい
死
vinaya
趣旨一致
中
Tena kho pana samayena dve bhikkhū kosalesu janapade addhānamaggappaṭipannā honti. Eko bhikkhu anācāraṁ ācarati. Dutiyo bhikkhu taṁ bhikkhuṁ etadavoca— “mā, āvuso, evarūpaṁ akāsi. Netaṁ kappatī”ti. So tasmiṁ upanandhi. Atha kho so bhikkhu pipāsāya pīḷito upanaddhaṁ bhikkhuṁ etadavoca— “dehi me, āvuso, parissāvanaṁ, pānīyaṁ pivissāmī”ti. So bhikkhu pipāsāya pīḷito kālamakāsi. Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi.
On one occasion, there were two monks traveling through the Kosalan country. One monk misbehaved, and the second monk said to him, “Don’t do that. It’s not allowable.” Because of that, the first monk became resentful. Soon afterwards the second monk was very thirsty. He asked the resentful monk to borrow his water filter. and the second monk died from thirst. When the resentful monk arrived at the monastery, he told the monks what had happened.
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
Tena kho pana samayena sāriputtamoggallānā sañcaye paribbājake brahmacariyaṁ caranti. Tehi katikā katā hoti— “yo paṭhamaṁ amataṁ adhigacchati, so itarassa ārocetū”ti. Atha kho āyasmā assaji pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena, okkhittacakkhu iriyāpathasampanno. Addasā kho sāriputto paribbājako āyasmantaṁ assajiṁ rājagahe piṇḍāya carantaṁ pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena okkhittacakkhuṁ iriyāpathasampannaṁ. “ye vata loke arahanto vā arahattamaggaṁ vā samāpannā, ayaṁ tesaṁ bhikkhu aññataro. Yannūnāhaṁ imaṁ bhikkhuṁ upasaṅkamitvā puccheyyaṁ— ‘kaṁsi tvaṁ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṁ dhammaṁ rocesī’”ti? Atha kho sāriputtassa paribbājakassa etadahosi— “akālo kho imaṁ bhikkhuṁ pucchituṁ, antaragharaṁ paviṭṭho piṇḍāya carati.
including Sāriputta and Moggallāna. The two of them had made an agreement that whoever reached freedom from death first would inform the other. Just then, Venerable Assaji robed up in the morning, took his bowl and robe, and entered Rājagaha for almsfood. He was pleasing in his conduct: in going out and coming back, in looking ahead and looking aside, in bending and stretching his arms. His eyes were lowered, and he was perfect in deportment. The wanderer Sāriputta observed all this “This monk is one of those in the world who are perfected or on the path to perfection. Why don’t I go up to him and ask in whose name he has gone forth, and who his teacher is or whose teachings he follows?” But it occurred to him, “It’s the wrong time to ask him while he’s walking for almsfood among the houses.
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
Upacāro na hoti. “Anujānāmi, bhikkhave, khuddake jantāghare ekamantaṁ aggiṭṭhānaṁ kātuṁ, mahallake majjhe”ti. Jantāghare aggi mukhaṁ ḍahati …pe… “anujānāmi, bhikkhave, mukhamattikan”ti. Hatthe mattikaṁ tementi …pe… “anujānāmi, bhikkhave, mattikādoṇikan”ti. Mattikā duggandhā hoti …pe… “anujānāmi, bhikkhave, vāsetun”ti. Jantāghare aggi kāyaṁ ḍahati …pe… “anujānāmi, bhikkhave, udakaṁ atiharitun”ti.
There was no access around the fireplace. “In a small sauna, you should make the fireplace to one side, but in a large one in the middle.” The fire in the sauna scorched their faces. “I allow clay for the face.” They moistened the clay in their hands. “I allow a trough for the clay.” The clay was smelly. “I allow you to add scent.” The fire in the sauna scorched their bodies. “I allow you to bring water.”
死
vinaya
趣旨一致
中
“Ahaṁ devadatto”ti. “Sace kho tvaṁ, bhante, ayyo devadatto, iṅgha sakeneva vaṇṇena pātubhavassū”ti. Atha kho devadatto kumārakavaṇṇaṁ paṭisaṁharitvā saṅghāṭipattacīvaradharo ajātasattussa kumārassa purato aṭṭhāsi. Atha kho ajātasattu kumāro devadattassa iminā iddhipāṭihāriyena abhippasanno pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gacchati, pañca ca thālipākasatāni bhattābhihāro abhiharīyati. Atha kho devadattassa lābhasakkārasilokena abhibhūtassa pariyādinnacittassa evarūpaṁ icchāgataṁ uppajji— “ahaṁ bhikkhusaṅghaṁ pariharissāmī”ti. Saha cittuppādāva devadatto tassā iddhiyā parihāyi. Tena kho pana samayena kakudho nāma koḷiyaputto, āyasmato mahāmoggallānassa upaṭṭhāko, adhunā kālaṅkato aññataraṁ manomayaṁ kāyaṁ upapanno. Tassa evarūpo attabhāvappaṭilābho hoti— seyyathāpi nāma dve vā tīṇi vā māgadhakāni gāmakkhettāni.
“I’m Devadatta.” “If you’re Venerable Devadatta, please appear in your own form.” Devadatta abandoned the form of a boy and stood in front of Ajātasattu, wearing his robes and carrying his bowl. By means of this wonder Devadatta was able to inspire Ajātasattu to have confidence in him. Ajātasattu then attended on him morning and evening, with five hundred carriages and a meal offering of five hundred dishes of food. Overcome by material support, honor, and praise, Devadatta started desiring to lead the Sangha of monks. But with the appearance of that thought, his supernormal powers disappeared. At that time Kakudha the Koḷiyan, the attendant to Venerable Mahāmoggallāna, had recently died and been reborn in a mind-made body. He had acquired a body two or three times the size of the fields of a Magadhan village.
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
“sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti. “Alaṁ, ānanda, mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjā”ti. Atha kho āyasmā ānando— “na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjaṁ; yannūnāhaṁ aññenapi pariyāyena bhagavantaṁ yāceyyaṁ mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti. “bhabbo nu kho, bhante, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā sotāpattiphalaṁ vā sakadāgāmiphalaṁ vā anāgāmiphalaṁ vā arahattaphalaṁ vā sacchikātun”ti? “Bhabbo, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā sotāpattiphalampi sakadāgāmiphalampi anāgāmiphalampi arahattaphalampi sacchikātun”ti. “Sace, bhante, bhabbo mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā sotāpattiphalampi sakadāgāmiphalampi anāgāmiphalampi arahattaphalampi sacchikātuṁ; bahūpakārā, bhante, mahāpajāpati gotamī bhagavato mātucchā āpādikā, posikā, khīrassa dāyikā, bhagavantaṁ janettiyā kālaṅkatāya thaññaṁ pāyesi; sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti.
the same question and got the same reply. Ānanda thought, “The Buddha doesn’t allow women to go forth. What if I try another approach?” “If women were allowed to go forth, would they be capable of realizing the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of perfection?” “Yes, they would.” “If that’s so, sir, and considering that Mahāpajāpati has been very helpful to you—she’s your aunt who nurtured you, brought you up, and breastfed you when your own mother died— please allow women to go forth.”
死
vinaya
趣旨一致
中
‘pārisuddhiṁ dammi, pārisuddhiṁ me hara, pārisuddhiṁ me ārocehī’ti. Kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, dinnā hoti pārisuddhi. Na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na dinnā hoti pārisuddhi. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, so, bhikkhave, gilāno bhikkhu mañcena vā pīṭhena vā saṅghamajjhe ānetvā uposatho kātabbo. Sace, bhikkhave, gilānupaṭṭhākānaṁ bhikkhūnaṁ evaṁ hoti— ‘sace kho mayaṁ gilānaṁ ṭhānā cāvessāma, ābādho vā abhivaḍḍhissati kālaṅkiriyā vā bhavissatī’ti, na, bhikkhave, gilāno bhikkhu ṭhānā cāvetabbo. Saṅghena tattha gantvā uposatho kātabbo. Na tveva vaggena saṅghena uposatho kātabbo. Kareyya ce, āpatti dukkaṭassa.
‘I pass on my purity; please convey my purity; please announce my purity.’ If he makes this understood by body, by speech, or by body and speech, then the purity has been passed on. If he doesn’t make this understood by body, by speech, or by body and speech, then the purity hasn’t been passed on. If he’s able to do this, it’s good. If he’s not, then the sick monk should be brought into the midst of the Sangha together with his bed or bench. They can then do the observance-day ceremony. But if the one who is nursing him says, ‘If we move him, his illness will get worse, or he’ll die,’ then the sick monk shouldn’t be moved. The Sangha should go to where the sick monk is and do the observance-day ceremony there. You shouldn’t do the observance-day ceremony with an incomplete Sangha. If you do, you commit an offense of wrong conduct.
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
Tena gilānena bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo— ‘chandaṁ dammi, chandaṁ me hara, chandaṁ me ārocehī’ti. Kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, dinno hoti chando. Na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na dinno hoti chando. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, so, bhikkhave, gilāno bhikkhu mañcena vā pīṭhena vā saṅghamajjhe ānetvā kammaṁ kātabbaṁ. Sace, bhikkhave, gilānupaṭṭhākānaṁ bhikkhūnaṁ evaṁ hoti— ‘sace kho mayaṁ gilānaṁ ṭhānā cāvessāma, ābādho vā abhivaḍḍhissati kālaṅkiriyā vā bhavissatī’ti, na, bhikkhave, gilāno bhikkhu ṭhānā cāvetabbo. Saṅghena tattha gantvā kammaṁ kātabbaṁ. Na tveva vaggena saṅghena kammaṁ kātabbaṁ.
The sick monk should approach a monk, arrange his upper robe over one shoulder, and squat on his heels. He should then raise his joined palms and say, ‘I give my consent; please convey my consent; please announce my consent.’ If he makes this understood by body, by speech, or by body and speech, then the consent has been given. If he doesn’t make this understood by body, by speech, or by body and speech, then the consent hasn’t been given. If he’s able to do this, it’s good. If he’s not, then the sick monk should be brought into the midst of the Sangha together with his bed or bench. They can then do the procedure. But if the one who is nursing him says, ‘If we move him, his illness will get worse, or he’ll die,’ then the sick monk shouldn’t be moved. The Sangha should go to where the sick monk is and do the procedure there. You shouldn’t do a legal procedure with an incomplete sangha.
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
死
vinaya
趣旨一致
中
“Avandiyo so, bhikkhave, bhikkhu bhikkhunisaṅghena kātabbo”ti. Tena kho pana samayena chabbaggiyā bhikkhū kāyaṁ vivaritvā bhikkhunīnaṁ dassenti …pe… ūruṁ vivaritvā bhikkhunīnaṁ dassenti, aṅgajātaṁ vivaritvā bhikkhunīnaṁ dassenti, bhikkhuniyo obhāsenti, bhikkhunīhi saddhiṁ sampayojenti— Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhunā kāyo vivaritvā bhikkhunīnaṁ dassetabbo, na ūru vivaritvā bhikkhunīnaṁ dassetabbo, na aṅgajātaṁ vivaritvā bhikkhunīnaṁ dassetabbaṁ, na bhikkhuniyo obhāsitabbā, na bhikkhunīhi saddhiṁ sampayojetabbaṁ. Yo sampayojeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, tassa bhikkhuno daṇḍakammaṁ kātun”ti. Atha kho bhikkhūnaṁ etadahosi— “kiṁ nu kho daṇḍakammaṁ kātabban”ti? Bhagavato etamatthaṁ ārocesuṁ.
“The Sangha of nuns shouldn’t pay respect to such a monk.” Soon afterwards the monks from the group of six tried to attract the nuns by exposing their bodies to them, by exposing their thighs to them, and by exposing their genitals to them. And they spoke indecently to the nuns and associated inappropriately with them. They told the Buddha. “Monks, you shouldn’t expose your body to the nuns; you shouldn’t expose your thighs to the nuns; you shouldn’t expose your genitals to the nuns; you shouldn’t speak indecently to the nuns; and you shouldn’t associate inappropriately with the nuns. If you associate inappropriately with the nuns, you commit an offense of wrong conduct. I allow the nuns to penalize a monk who acts like this.” The monks thought, “What sort of penalty can they impose?” They told the Buddha.
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
死
vinaya
趣旨一致
中
Āvaraṇe kate na ādiyanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ovādaṁ ṭhapetun”ti. Tena kho pana samayena chabbaggiyā bhikkhuniyo kāyaṁ vivaritvā bhikkhūnaṁ dassenti, thanaṁ vivaritvā bhikkhūnaṁ dassenti, ūruṁ vivaritvā bhikkhūnaṁ dassenti, aṅgajātaṁ vivaritvā bhikkhūnaṁ dassenti, bhikkhū obhāsenti, bhikkhūhi saddhiṁ sampayojenti— Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā kāyo vivaritvā bhikkhūnaṁ dassetabbo …pe… na thano vivaritvā bhikkhūnaṁ dassetabbo, na ūru vivaritvā bhikkhūnaṁ dassetabbo, na aṅgajātaṁ vivaritvā bhikkhūnaṁ dassetabbaṁ, na bhikkhū obhāsitabbā, na bhikkhūhi saddhiṁ sampayojetabbaṁ. Yā sampayojeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, tassā bhikkhuniyā daṇḍakammaṁ kātun”ti. Atha kho bhikkhūnaṁ etadahosi—
She did not adhere to the restrictions. They told the Buddha. “I allow you to cancel her half-monthly instruction.” At that time the nuns from the group of six tried to attract the monks by exposing their bodies to them, by exposing their breasts to them, by exposing their thighs to them, and by exposing their genitals to them. And they spoke indecently to the monks and associated inappropriately with them. They told the Buddha. “A nun shouldn’t expose her body to the monks; she shouldn’t expose her breasts to the monks; she shouldn’t expose her thighs to the monks; she shouldn’t expose her genitals to the monks; she shouldn’t speak indecently to the monks; and she shouldn’t associate inappropriately with the monks. If she associates inappropriately with the monks, she commits an offense of wrong conduct. I allow the monks to penalize such a nun.” The monks thought,
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
死
vinaya
趣旨一致
中
na tirīṭakaṁ dhāretabbaṁ. Yā dhāreyya, āpatti dukkaṭassā”ti. Tena kho pana samayena aññatarā bhikkhunī kālaṁ karontī evamāha— “mamaccayena mayhaṁ parikkhāro saṅghassa hotū”ti. Tattha bhikkhū ca bhikkhuniyo ca vivadanti— “amhākaṁ hoti, amhākaṁ hotī”ti. Bhagavato etamatthaṁ ārocesuṁ. “Bhikkhunī ce, bhikkhave, kālaṁ karontī evaṁ vadeyya— Sikkhamānā ce, bhikkhave …pe… sāmaṇerī ce, bhikkhave, kālaṁ karontī evaṁ vadeyya—
or Lodh-tree robes. If she does, she commits an offense of wrong conduct.” On one occasion a nun who was dying said, “When I’m dead, give my requisites to the Sangha.” The monks and the nuns argued with one another, saying it belonged to their Sangha. They told the Buddha. “If a dying nun, a dying trainee nun, or a dying novice nun says,
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
‘mamaccayena mayhaṁ parikkhāro saṅghassa hotū’ti, anissaro tattha bhikkhusaṅgho, bhikkhunisaṅghassevetaṁ. Bhikkhu ce, bhikkhave, kālaṁ karonto evaṁ vadeyya— Sāmaṇero ce, bhikkhave …pe… upāsako ce, bhikkhave …pe… upāsikā ce, bhikkhave …pe… añño ce, bhikkhave, koci kālaṁ karonto evaṁ vadeyya— ‘mamaccayena mayhaṁ parikkhāro saṅghassa hotū’ti, anissaro tattha bhikkhunisaṅgho, bhikkhusaṅghassevetan”ti. Tena kho pana samayena aññatarā itthī purāṇamallī bhikkhunīsu pabbajitā hoti. Sā rathikāya dubbalakaṁ bhikkhuṁ passitvā aṁsakūṭena pahāraṁ datvā pātesi. Bhikkhū ujjhāyanti khiyyanti vipācenti—
‘When I’m dead, give my requisites to the Sangha,’ then they’re for the Sangha of nuns, not for the Sangha of monks. But if a dying monk, a dying novice monk, a dying male lay follower, a dying female lay follower, or anyone else who is dying says, ‘When I’m dead, give my requisites to the Sangha,’ then they’re for the Sangha of monks, not for the Sangha of nuns.” At one time a woman who was a former wrestler went forth as a nun. Seeing a weak monk on a street, she hit him with her shoulder. He fell over. The monks complained and criticized her,
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
Taṁ nāgā upanissāya vihariṁsu. Te taṁ sarasiṁ ogāhetvā, soṇḍāya bhisamuḷālaṁ abbuhitvā, suvikkhālitaṁ vikkhāletvā, akaddamaṁ saṅkhāditvā ajjhoharanti. Tesaṁ taṁ vaṇṇāya ceva hoti, balāya ca. Na ca tatonidānaṁ maraṇaṁ vā nigacchanti, maraṇamattaṁ vā dukkhaṁ. Tesaṁyeva kho pana, bhikkhave, mahānāgānaṁ anusikkhamānā taruṇā bhiṅkacchāpā. Te taṁ sarasiṁ ogāhetvā, soṇḍāya bhisamuḷālaṁ abbuhitvā, na suvikkhālitaṁ vikkhāletvā, sakaddamaṁ saṅkhāditvā, ajjhoharanti. Tesaṁ taṁ neva vaṇṇāya hoti, na balāya. Tatonidānañca maraṇaṁ vā nigacchanti, maraṇamattaṁ vā dukkhaṁ. Evameva kho, bhikkhave, devadatto mamānukrubbaṁ kapaṇo marissatīti. Mahāvarāhassa mahiṁ vikrubbato,
with elephants living nearby. After plunging into the lake, they pulled up lotus roots and tubers with their trunks. They gave them a good rinse to remove the mud, before chewing and swallowing them. That gave them beauty and strength. And they didn’t die or experience death-like suffering because of that. Then the baby elephants tried to imitate those great elephants. After plunging into the lake, they pulled up lotus roots and tubers with their trunks. But they didn’t give them a good rinse to remove the mud, and so they chewed and swallowed them while muddy. That didn’t give them any beauty or strength. And they died or experienced death-like suffering because of that. Just so, by imitating me, Devadatta will die miserably. ‘While the great being removes the earth,
経典データの出典: SuttaCentral（CC0ライセンス）