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経典: vinaya
✕ クリア
幸せ
vinaya
趣旨一致
中
Tena kho pana samayena rājagahe paṇītānaṁ bhattānaṁ bhattapaṭipāṭi aṭṭhitā hoti. Atha kho aññatarassa brāhmaṇassa etadahosi— “ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā, subhojanāni bhuñjitvā nivātesu sayanesu sayanti. Yannūnāhaṁ samaṇesu sakyaputtiyesu pabbajeyyan”ti. Atha kho so brāhmaṇo bhikkhū upasaṅkamitvā pabbajjaṁ yāci. Taṁ bhikkhū pabbājesuṁ upasampādesuṁ. Tasmiṁ pabbajite bhattapaṭipāṭi khīyittha. Bhikkhū evamāhaṁsu— “ehi dāni, āvuso, piṇḍāya carissāmā”ti. “nāhaṁ, āvuso, etaṅkāraṇā pabbajito piṇḍāya carissāmīti.
At that time in Rājagaha, there was a succession of fine meals. A certain brahmin thought, “These Sakyan monastics have pleasant habits and a happy life. They eat nice food and sleep in beds sheltered from the wind. Why don’t I go forth with the Sakyan monastics?” Then that brahmin went to the monks and asked for the going forth. The monks gave him the going forth and the full ordination. When he had gone forth, that succession of meals came to a stop. The monks said to him, “Come, let’s walk for alms.” “I didn’t go forth to walk for alms.
⚠ 出家者向けの文脈
幸せ
vinaya
趣旨一致
中
Disvā āyatanuppādaṁ, sammā cittaṁ vimuccati. Tassa sammāvimuttassa, santacittassa bhikkhuno; Katassa paṭicayo natthi, karaṇīyaṁ na vijjati. Selo yathā ekagghano, vātena na samīrati; Evaṁ rūpā rasā saddā, gandhā phassā ca kevalā.
Having seen the arising of the senses, Their mind is fully freed. For one who is fully freed, The monastic with a peaceful mind, There is nothing to improve And nothing to be done. Just as a single, solid rock, Is unshaken by the wind, So too, all sights, and sounds, Smells, tastes, and touches,
⚠ 出家者向けの文脈
幸せ
vinaya
趣旨一致
中
“Na, bhikkhave, ubhatokājaṁ haritabbaṁ. Yo hareyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, ekatokājaṁ antarākājaṁ sīsabhāraṁ khandhabhāraṁ kaṭibhāraṁ olambakan”ti. Tena kho pana samayena bhikkhū dantakaṭṭhaṁ na khādanti. Mukhaṁ duggandhaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Pañcime, bhikkhave, ādīnavā dantakaṭṭhassa akhādane. Acakkhussaṁ, mukhaṁ duggandhaṁ hoti, rasaharaṇiyo na visujjhanti, pittaṁ semhaṁ bhattaṁ pariyonandhati, bhattamassa nacchādeti— Pañcime, bhikkhave, ānisaṁsā dantakaṭṭhassa khādane. Cakkhussaṁ, mukhaṁ na duggandhaṁ hoti, rasaharaṇiyo visujjhanti, pittaṁ semhaṁ bhattaṁ na pariyonandhati, bhattamassa chādeti—
“You shouldn’t use a carrying pole with loads on both ends. If you do, you commit an offense of wrong conduct. I allow a carrying pole with a load on one end, a two-person carrying pole with a load in the middle, loads for the head, loads for the shoulder, loads for the hip, and hanging loads.” At that time there were monks who did not clean their teeth. As a result, they had bad breath. They told the Buddha. “There are these five drawbacks to not cleaning your teeth: it’s bad for your eyes; you get bad breath; the taste buds aren’t cleansed; bile and phlegm cover the food; you don’t enjoy the food. There are these five benefits of cleaning your teeth: it’s good for your eyes; you don’t get bad breath; your taste buds are cleansed; bile and phlegm don’t cover the food; you enjoy the food.
⚠ 出家者向けの文脈
幸せ
vinaya
趣旨一致
中
Ye te bhikkhū tiracchānakathikā kāyadaḷhibahulā viharanti tesampi ekajjhaṁ senāsanaṁ paññapeti— “imāyapime āyasmanto ratiyā acchissantī”ti. Yepi te bhikkhū vikāle āgacchanti tesampi tejodhātuṁ samāpajjitvā teneva ālokena senāsanaṁ paññapeti; apissu bhikkhū sañcicca vikāle āgacchanti— “mayaṁ āyasmato dabbassa mallaputtassa iddhipāṭihāriyaṁ passissāmā”ti. Te āyasmantaṁ dabbaṁ mallaputtaṁ upasaṅkamitvā evaṁ vadanti— “amhākaṁ, āvuso dabba, senāsanaṁ paññapehī”ti. “kattha āyasmantā icchanti kattha paññapemī”ti? Te sañcicca dūre apadisanti— “amhākaṁ, āvuso dabba, gijjhakūṭe pabbate senāsanaṁ paññapehi.
and for the gossips and the bodybuilders, thinking, “In this way even these venerables will be happy.” When monks arrived at night, he entered the fire element and assigned dwellings with the help of that light. Monks even arrived late on purpose, hoping to see the marvel of Dabba’s supernormal powers. They would approach Dabba and say, “Venerable Dabba, please assign us a dwelling.” “Where would you like to stay?” They would intentionally suggest somewhere far away: “On the Vulture Peak,”
⚠ 出家者向けの文脈
幸せ
vinaya
趣旨一致
中
Atha kho āyasmato soṇassa vassaṁvuṭṭhassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi— “sutoyeva kho me so bhagavā ediso ca ediso cāti, na ca mayā sammukhā diṭṭho, gaccheyyāhaṁ taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ, sace maṁ upajjhāyo anujāneyyā”ti. Atha kho āyasmā soṇo sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahākaccāno tenupasaṅkami, upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā soṇo āyasmantaṁ mahākaccānaṁ etadavoca— “Sādhu sādhu, soṇa. Gaccha tvaṁ, soṇa, taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ. Dakkhissasi tvaṁ, soṇa, taṁ bhagavantaṁ pāsādikaṁ pasādanīyaṁ santindriyaṁ santamānasaṁ uttamadamathasamathaṁ anuppattaṁ dantaṁ guttaṁ yatindriyaṁ nāgaṁ. Tena hi tvaṁ, soṇa, mama vacanena bhagavato pāde sirasā vanda— ‘upajjhāyo me, bhante, āyasmā mahākaccāno bhagavato pāde sirasā vandatī’ti. Evañca vadehi—
After completing the rainy-season residence, Soṇa was reflecting in private: “I’ve heard that the Buddha is like this and like that, but I haven’t seen this for myself. If my preceptor allows me, I shall go and visit the Buddha, the Perfected One, the fully Awakened One.” Coming out from seclusion, Soṇa went to Mahākaccāna, bowed, sat down, and told him what he had thought. Mahākaccāna said, “Well thought, Soṇa! Please go and visit the Buddha, the Perfected and fully Awakened One. You will see someone who is pleasing to the eye and inspiring confidence; who is peaceful in mind and faculties; who is attained to the supreme subduing and calm; who is tamed, guarded, and restrained in his senses—a great being. Then, Soṇa, in my name, pay respect with your head at the Buddha’s feet and say, ‘Sir, my preceptor, Venerable Mahākaccāna, pays respect with his head at the Buddha’s feet.’ And then say this:
⚠ 出家者向けの文脈
幸せ
vinaya
趣旨一致
中
Kalyāṇiyāpi vācāya samannāgato, vissaṭṭhāya, anelagalāya, atthassa viññāpaniyā. Kativassosi tvaṁ, bhikkhū”ti? “Ekavassohaṁ, bhagavā”ti. “Kissa pana tvaṁ, bhikkhu, evaṁ ciraṁ akāsī”ti? “Ciraṁ diṭṭho me, bhante, kāmesu ādīnavo, api ca sambādhā gharāvāsā bahukiccā bahukaraṇīyā”ti. Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi— “Disvā ādīnavaṁ loke, ñatvā dhammaṁ nirūpadhiṁ; Ariyo na ramatī pāpe, pāpe na ramatī sucī”ti.
And you have a good voice—it’s clear, articulate, and gets the meaning across. How long have you been a monk?” “One year, sir.” “But why did it take you so long to go forth?” “Well, I have long seen the downside of worldly pleasures. Still, because household life is crowded and busy, I was not able to leave.” Seeing the significance of this, the Buddha uttered a heartfelt exclamation: “Having seen the downside of the world, Knowing the Truth beyond ownership, The noble one doesn’t delight in the bad; In the bad, the pure one doesn’t delight.”
⚠ 出家者向けの文脈
幸せ
vinaya
趣旨一致
中
Itarītarenapāhaṁ, bhikkhave, santuṭṭhiṁ vaṇṇemī”ti. Assosuṁ kho rājagahe manussā— “bhagavatā kira bhikkhūnaṁ gahapaticīvaraṁ anuññātan”ti. Te ca manussā haṭṭhā ahesuṁ udaggā— “idāni kho mayaṁ dānāni dassāma puññāni karissāma, yato bhagavatā bhikkhūnaṁ gahapaticīvaraṁ anuññātan”ti. Ekāheneva rājagahe bahūni cīvarasahassāni uppajjiṁsu. Assosuṁ kho jānapadā manussā— Tena kho pana samayena saṅghassa pāvāro uppanno hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, pāvāran”ti.
But I praise contentment with one or the other.” The people of Rājagaha heard that the Buddha had allowed the monks to use robe-cloth given by householders. They were excited and joyful, thinking, “Now we’ll give gifts and make merit.” In just a single day many thousands of robes were given at Rājagaha. And the same thing happened in the country. At that time, a fleecy robe was offered to the Sangha. They told the Buddha. “I allow fleecy robes.”
⚠ 出家者向けの文脈
幸せ
vinaya
趣旨一致
中
Yā nahāyeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhuniyo paṭisote nahāyanti dhārāsamphassaṁ sādiyantī. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā paṭisote nahāyitabbaṁ. Yā nahāyeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhuniyo atitthe nahāyanti. Dhuttā dūsenti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā atitthe nahāyitabbaṁ. Yā nahāyeyya, āpatti dukkaṭassā”ti.
If she does, she commits an offense of wrong conduct.” On one occasion the nuns were bathing against the stream, enjoying the touch of the current. They told the Buddha. “A nun shouldn’t bathe against the stream. If she does, she commits an offense of wrong conduct.” On one occasion the nuns bathed away from a ford. Scoundrels raped them. They told the Buddha. “A nun shouldn’t bathe away from a ford. If she does, she commits an offense of wrong conduct.”
⚠ 出家者向けの文脈
幸せ
vinaya
趣旨一致
中
sādhu, no, ācariya, tikicchāhī”ti. “Ahaṁ khvayyo, bahukicco bahukaraṇīyo rājā ca me māgadho seniyo bimbisāro upaṭṭhātabbo itthāgārañca buddhappamukho ca bhikkhusaṅgho; Atha kho tesaṁ manussānaṁ etadahosi— “ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā, subhojanāni bhuñjitvā nivātesu sayanesu sayanti. Yannūna mayaṁ samaṇesu sakyaputtiyesu pabbajeyyāma. Tattha bhikkhū ceva upaṭṭhahissanti, jīvako ca komārabhacco tikicchissatī”ti. Atha kho te manussā bhikkhū upasaṅkamitvā pabbajjaṁ yāciṁsu. Te bhikkhū pabbājesuṁ, upasampādesuṁ. Te bhikkhū ceva upaṭṭhahiṁsu jīvako ca komārabhacco tikicchi. Tena kho pana samayena bhikkhū bahū gilāne bhikkhū upaṭṭhahantā yācanabahulā viññattibahulā viharanti—
Please treat us, doctor.” Jīvaka repeated what he had already said. And those people thought, “These Sakyan monastics have pleasant habits and a happy life. They eat nice food and sleep in beds sheltered from the wind. Why don’t we go forth with the Sakyan monastics? If we do, the monks will nurse us and Jīvaka Komārabhacca will treat us.” They then went to the monks and asked for the going forth. The monks gave them the going forth and the full ordination. And the monks nursed them, and Jīvaka treated them. At one time the monks were nursing many sick monks. As a result, they kept on asking,
⚠ 出家者向けの文脈
幸せ
vinaya
趣旨一致
中
“ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā, subhojanāni bhuñjitvā nivātesu sayanesu sayanti. Yannūnāhaṁ samaṇesu sakyaputtiyesu pabbajeyyaṁ. Tattha bhikkhū ceva upaṭṭhahissanti, jīvako ca komārabhacco tikicchissati. Somhi arogo vibbhamissāmī”ti. Atha kho so puriso bhikkhu upasaṅkamitvā pabbajjaṁ yāci. Taṁ bhikkhū pabbājesuṁ, upasampādesuṁ. Taṁ bhikkhū ceva upaṭṭhahiṁsu, jīvako ca komārabhacco tikicchi. So arogo vibbhami. Addasā kho jīvako komārabhacco taṁ purisaṁ vibbhantaṁ, disvāna taṁ purisaṁ etadavoca— “nanu tvaṁ, ayyo, bhikkhūsu pabbajito ahosī”ti?
“These Sakyan monastics have pleasant habits and a happy life. They eat nice food and sleep in beds sheltered from the wind. Why don’t I go forth with the Sakyan monastics? If I do, the monks will nurse me, and Jīvaka Komārabhacca will treat me. And when I’m healthy, I’ll disrobe.” He then went to the monks and asked for the going forth. The monks gave him the going forth and the full ordination, after which they nursed him and Jīvaka treated him. When he was healthy again, he disrobed. Jīvaka saw that man after he had disrobed, and he asked him, “Didn’t you go forth with the monks?”
⚠ 出家者向けの文脈
幸せ
vinaya
趣旨一致
中
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya— seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—jetavane antarahito visākhāya migāramātuyā koṭṭhake pāturahosi. Nisīdi bhagavā paññatte āsane saddhiṁ bhikkhusaṅghena. Atha kho visākhā migāramātā—“acchariyaṁ vata bho, abbhutaṁ vata bho. Tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma jaṇṇukamattesupi oghesu pavattamānesu, kaṭimattesupi oghesu pavattamānesu, na hi nāma ekabhikkhussapi pādā vā cīvarāni vā allāni bhavissantī”ti— haṭṭhā udaggā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. “aṭṭhāhaṁ, bhante, bhagavantaṁ varāni yācāmī”ti. “Atikkantavarā kho, visākhe, tathāgatā”ti. “Yāni ca, bhante, kappiyāni yāni ca anavajjānī”ti. “Vadehi, visākhe”ti.
The Buddha robed up and took his bowl and robe. Then, just as a strong man might bend or stretch his arm, the Buddha disappeared from the Jeta Grove and appeared at Visākhā’s gatehouse. He sat down on the prepared seat together with the Sangha of monks. Visākhā thought, “The power and might of the Buddha are truly amazing. The water is flowing knee-deep, even waist-deep, yet not a single monk has wet feet or wet robes.” Delighted and joyful, she personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, she sat down to one side “Sir, I wish to ask for eight favors.” “Buddhas don’t grant favors, Visākhā.” “It’s allowable and blameless.” “Well then, say what it is.”
⚠ 初手で出すと冷たく見える,出家者向けの文脈
幸せ
vinaya
趣旨一致
中
Puna caparaṁ, bhante, bhagavatā andhakavinde dasānisaṁse sampassamānena yāgu anuññātā. Tyāhaṁ, bhante, ānisaṁse sampassamānā icchāmi saṅghassa yāvajīvaṁ dhuvayāguṁ dātuṁ. Idha, bhante, bhikkhuniyo aciravatiyā nadiyā vesiyāhi saddhiṁ naggā ekatitthe nahāyanti. Tā, bhante, vesiyā bhikkhuniyo uppaṇḍesuṁ— ‘kiṁ nu kho nāma tumhākaṁ, ayye, daharānaṁ brahmacariyaṁ ciṇṇena, nanu nāma kāmā paribhuñjitabbā; yadā jiṇṇā bhavissatha tadā brahmacariyaṁ carissatha. Evaṁ tumhākaṁ ubho atthā pariggahitā bhavissantī’ti. Tā, bhante, bhikkhuniyo vesiyāhi uppaṇḍiyamānā maṅkū ahesuṁ. Asuci, bhante, mātugāmassa naggiyaṁ jegucchaṁ paṭikūlaṁ. Imāhaṁ, bhante, atthavasaṁ sampassamānā icchāmi bhikkhunisaṅghassa yāvajīvaṁ udakasāṭikaṁ dātun”ti.
Also, while staying at Andhakavinda, the Buddha allowed congee, seeing ten benefits in it. This is why I wish to give a regular supply of congee to the Sangha for as long as I live. Also, sir, on one occasion the nuns were bathing naked at a ford in the river Aciravatī together with sex workers. The sex workers teased them, ‘Venerables, why practice the spiritual life when you’re still young? Why not enjoy worldly pleasures? You can practice the spiritual life when you’re old. In this way you’ll get the benefits of both.’ The nuns felt humiliated. Nakedness in women is gross, disgusting, and repulsive. This is why I wish to give bathing robes to the Sangha of nuns for as long as I live.”
⚠ 出家者向けの文脈
幸せ
vinaya
趣旨一致
中
Tassā me tadanussarantiyā pāmujjaṁ jāyissati, pamuditāya pīti jāyissati, pītimanāya kāyo passambhissati, passaddhakāyā sukhaṁ vediyissāmi, sukhiniyā cittaṁ samādhiyissati. Sā me bhavissati indriyabhāvanā balabhāvanā bojjhaṅgabhāvanā. Imāhaṁ, bhante, ānisaṁsaṁ sampassamānā tathāgataṁ aṭṭha varāni yācāmī”ti. “Sādhu sādhu, visākhe; sādhu kho tvaṁ, visākhe, imaṁ ānisaṁsaṁ sampassamānā tathāgataṁ aṭṭha varāni yācasi. Anujānāmi te, visākhe, aṭṭha varānī”ti. Atha kho bhagavā visākhaṁ migāramātaraṁ imāhi gāthāhi anumodi— “Yā annapānaṁ dadatippamoditā, Sīlūpapannā sugatassa sāvikā; Dadāti dānaṁ abhibhuyya maccharaṁ,
When I recall that, I’ll be glad. The gladness will give rise to joy, and the mental joy will make me tranquil. When I’m tranquil, I’ll feel bliss. And when I’m blissful, my mind will be stilled. In this way I’ll develop the spiritual faculties, the spiritual powers, and the factors of awakening. It’s because of this benefit that I ask for these eight favors.” “Well said, Visākhā. It’s good that you ask me for these eight favors for the sake of this benefit. I grant you these eight favors.” The Buddha then expressed his appreciation to Visākhā with these verses: “Rejoicing in giving food and drink, A virtuous disciple of the Accomplished One, Overcoming stinginess, gives a gift.
幸せ
vinaya
趣旨一致
中
Sovaggikaṁ sokanudaṁ sukhāvahaṁ. Dibbaṁ sā labhate āyuṁ, Āgamma maggaṁ virajaṁ anaṅgaṇaṁ; Sā puññakāmā sukhinī anāmayā, Saggamhi kāyamhi ciraṁ pamodatī”ti. Atha kho bhagavā visākhaṁ migāramātaraṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, vassikasāṭikaṁ, āgantukabhattaṁ, gamikabhattaṁ, gilānabhattaṁ, gilānupaṭṭhākabhattaṁ, gilānabhesajjaṁ, dhuvayāguṁ, bhikkhunisaṅghassa udakasāṭikan”ti. Visākhābhāṇavāro niṭṭhito. 19. Nisīdanādianujānana
It leads to heaven, eliminates sadness, and brings bliss. By means of the stainless path, She obtains heaven and long life. Desiring merit, happy and healthy, She rejoices in heaven for a long time.” When the Buddha had expressed his appreciation, he got up from his seat and left. Soon afterwards the Buddha gave a teaching and addressed the monks: “I allow a rainy-season robe, meals for newly-arrived monastics, meals for departing monastics, meals for the sick, meals for those nursing the sick, medicine for the sick, a regular supply of congee, and bathing robes for the Sangha of nuns.” The section for recitation on Visākhā is finished. 19. The allowance of a sitting mat
⚠ 出家者向けの文脈
幸せ
vinaya
趣旨一致
中
kuto tassa duggatassa? Nissaṁsayaṁ corikāya ābhatā”ti. Atha kho āyasmā pilindavaccho rañño māgadhassa seniyassa bimbisārassa pāsādaṁ suvaṇṇanti adhimucci; so ahosi sabbasovaṇṇamayo. “Idaṁ pana te, mahārāja, tāva bahuṁ suvaṇṇaṁ kuto”ti? “Aññātaṁ, bhante, ayyasseveso iddhānubhāvo”ti taṁ ārāmikakulaṁ muñcāpesi. “ayyena kira pilindavacchena sarājikāya parisāya uttari manussadhammaṁ iddhipāṭihāriyaṁ dassitan”ti— attamanā abhippasannā āyasmato pilindavacchassa pañca bhesajjāni abhihariṁsu, seyyathidaṁ— sappiṁ, navanītaṁ, telaṁ, madhuṁ, phāṇitaṁ. Pakatiyāpi ca āyasmā pilindavaccho lābhī hoti pañcannaṁ bhesajjānaṁ;
So how did those poor people get it? They must have stolen it.” Pilindavaccha then focused his mind on turning King Bimbisāra’s stilt house into gold. As a result, the whole house became gold. He said, “Great king, how did you get so much gold?” “Understood, sir! It’s your supernormal power.” And he released that family. “They say Venerable Pilindavaccha has performed a superhuman feat, a wonder of supernormal power, for the king and his court!” Delighted, and gaining confidence in Pilindavaccha, they brought him the five tonics: ghee, butter, oil, honey, and syrup. Ordinarily, too, Pilindavaccha was getting the five tonics.
幸せ
vinaya
趣旨一致
中
“Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā; na ca mayaṁ, bhante, piṇḍakena kilamāmā”ti. “Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti? “Taggha mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti. “Yathā kathaṁ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti? “Idha mayhaṁ, bhante, evaṁ hoti— ‘lābhā vata me, suladdhaṁ vata me, yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmī’ti. Tassa mayhaṁ, bhante, imesu āyasmantesu mettaṁ kāyakammaṁ paccupaṭṭhitaṁ āvi ceva raho ca; mettaṁ manokammaṁ paccupaṭṭhitaṁ āvi ceva raho ca. ‘yannūnāhaṁ sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vatteyyan’ti.
“We’re keeping well, sir, we’re getting by. We’re not having any trouble getting almsfood.” “I hope you’re living together in peace and harmony, blending like milk and water, and regarding one another with affection?” “Yes, we are.” “And how do you do this?” “I think like this, ‘How fortunate I am to be living with such fellow monastics!’ And I do acts of good will toward them by body, and mind, both in public and in private. ‘Why don’t I set aside what I wish to do and instead do what these venerables wish?’
⚠ 自己責任論に誤解されやすい
幸せ
vinaya
趣旨一致
中
Yo passati pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeti. Sacassa hoti avisayhaṁ, hatthavikārena dutiyaṁ āmantetvā hatthavilaṅghakena upaṭṭhāpema, na tveva mayaṁ, bhante, tappaccayā vācaṁ bhindāma. Pañcāhikaṁ kho pana mayaṁ, bhante, sabbarattiṁ dhammiyā kathāya sannisīdāma. 5. Pālileyyakagamanakathā Atha kho bhagavā āyasmantañca anuruddhaṁ āyasmantañca nandiyaṁ āyasmantañca kimilaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā yena pālileyyakaṁ tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena pālileyyakaṁ tadavasari. Tatra sudaṁ bhagavā pālileyyake viharati rakkhitavanasaṇḍe bhaddasālamūle. Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi— “ahaṁ kho pubbe ākiṇṇo na phāsu vihāsiṁ tehi kosambakehi bhikkhūhi bhaṇḍanakārakehi kalahakārakehi vivādakārakehi bhassakārakehi saṅghe adhikaraṇakārakehi. Somhi etarahi eko adutiyo sukhaṁ phāsu viharāmi aññatreva tehi kosambakehi bhikkhūhi bhaṇḍanakārakehi kalahakārakehi vivādakārakehi bhassakārakehi saṅghe adhikaraṇakārakehī”ti.
Whoever sees that the pot for drinking water, the pot for washing water, or the waterpot in the restroom is empty fills it. If he can’t do it by himself, he calls someone over by hand signal, and they move it together. We don’t speak because of that. And every five days we sit together the whole night to discuss the Teaching.” 5. The account of going to Pālileyyaka The Buddha then instructed, inspired, and gladdened Venerable Anuruddha, Venerable Nandiya, and Venerable Kimila with a teaching. He then got up from his seat and set out wandering toward Pālileyyaka. When he eventually arrived, he stayed in a protected forest grove, at the foot of an auspicious sal tree. Then, while he was reflecting in private, the Buddha thought, “Previously, when I was surrounded by those quarreling monks at Kosambī, I wasn’t at ease. But now that I’m alone, away from those monks, I’m happy and at ease.”
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
幸せ
vinaya
趣旨一致
中
yadeko ramatī vane”ti. Atha kho bhagavā pālileyyake yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho kosambakā upāsakā— “ime kho ayyā kosambakā bhikkhū bahuno amhākaṁ anatthassa kārakā. Imehi ubbāḷho bhagavā pakkanto. Handa mayaṁ ayye kosambake bhikkhū neva abhivādeyyāma, na paccuṭṭheyyāma, na añjalikammaṁ sāmīcikammaṁ kareyyāma, na sakkareyyāma, na garuṁ kareyyāma, na māneyyāma, na bhajeyyāma, na pūjeyyāma, upagatānampi piṇḍakaṁ na dajjeyyāma— evaṁ ime amhehi asakkariyamānā agarukariyamānā amāniyamānā abhajiyamānā apūjiyamānā asakkārapakatā pakkamissanti vā vibbhamissanti vā bhagavantaṁ vā pasādessantī”ti. Atha kho kosambakā upāsakā kosambake bhikkhū neva abhivādesuṁ, na paccuṭṭhesuṁ, na añjalikammaṁ sāmīcikammaṁ akaṁsu, na sakkariṁsu, na garuṁ kariṁsu, na mānesuṁ, na bhajesuṁ, na pūjesuṁ, upagatānampi piṇḍakaṁ na adaṁsu.
Since they each delight in the forest solitude.” When the Buddha had stayed at Pālileyyaka for as long as he liked, he set out wandering toward Sāvatthī. When he eventually arrived, he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery. Soon the lay followers in Kosambī considered, “These venerable monks at Kosambī have caused us much misfortune. The Buddha himself left because he was troubled by them. Well then, let’s not bow down, rise up, raise our joined palms, or do acts of respect toward them. And let’s not honor, respect, esteem, or associate with them, nor give them almsfood. Then, they’ll either leave, disrobe, or reconcile with the Buddha.” And they did just that.
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
幸せ
vinaya
趣旨一致
中
“Evaṁ, bhante”ti kho āyasmā ānando therānaṁ bhikkhūnaṁ paṭissutvā mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi nāvāya ujjavanikāya kosambiṁ ujjavi, nāvāya paccorohitvā rañño udenassa uyyānassa avidūre aññatarasmiṁ rukkhamūle nisīdi. Tena kho pana samayena rājā udeno uyyāne paricāresi saddhiṁ orodhena. Assosi kho rañño udenassa orodho— “amhākaṁ kira ācariyo ayyo ānando uyyānassa avidūre aññatarasmiṁ rukkhamūle nisinno”ti. Atha kho rañño udenassa orodho rājānaṁ udenaṁ etadavoca— Icchāma mayaṁ, deva, ayyaṁ ānandaṁ passitun”ti. “Tena hi tumhe samaṇaṁ ānandaṁ passathā”ti. Atha kho rañño udenassa orodho yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho rañño udenassa orodhaṁ āyasmā ānando dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho rañño udenassa orodho āyasmatā ānandena dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito āyasmato ānandassa pañca uttarāsaṅgasatāni pādāsi.
Saying, “Yes, venerables,” he traveled by boat upstream to Kosambī with a large sangha of five hundred monks. After disembarking, he sat down at the foot of a tree not far from King Udena’s park. Just then King Udena was enjoying himself in the park together with his harem. The harem women heard that their teacher, Venerable Ānanda, was seated at the foot of a tree not far from the park. They told the king, adding, “Sir, we would like to see Venerable Ānanda.” “Well then, go ahead.” The harem women then went to Ānanda, bowed, and sat down. And Ānanda instructed, inspired, and gladdened them with a teaching, at the end of which they gave him five hundred upper robes.
⚠ 出家者向けの文脈
幸せ
vinaya
趣旨一致
中
Kena nu kho ahaṁ upāyena sukhañca jīveyyaṁ, na ca kilameyyan”ti? Atha kho tassa purāṇakulaputtassa khīṇakolaññassa etadahosi— “ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā, subhojanāni bhuñjitvā nivātesu sayanesu sayanti. Yannūnāhaṁ sāmaṁ pattacīvaraṁ paṭiyādetvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā ārāmaṁ gantvā bhikkhūhi saddhiṁ saṁvaseyyan”ti. Atha kho so purāṇakulaputto khīṇakolañño sāmaṁ pattacīvaraṁ paṭiyādetvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā ārāmaṁ gantvā bhikkhū abhivādeti. Bhikkhū evamāhaṁsu— “kativassosi tvaṁ, āvuso”ti? “Kiṁ etaṁ, āvuso, kativasso nāmā”ti? “Ko pana te, āvuso, upajjhāyo”ti? “Kiṁ etaṁ, āvuso, upajjhāyo nāmā”ti?
How can I live happily without exhausting myself?” It occurred to him, “These Sakyan monastics have pleasant habits and a happy life. They eat nice food and sleep in beds sheltered from the wind. Why don’t I just get myself a bowl and robes, shave off my hair and beard, put on ocher robes, and then go to the monastery and live with the monks?” And he did just that. When he came to the monastery, he bowed down to the monks. The monks asked him, “How many rains do you have?” “What does ‘How many rains’ mean?” “Who’s your preceptor?” “What’s a preceptor?”
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）