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経典: vinaya
✕ クリア
老い
vinaya
趣旨一致
中
Atha kho bhagavā rājagahakaṁ seṭṭhiṁ imāhi gāthāhi anumodi— “Sītaṁ uṇhaṁ paṭihanti, tato vāḷamigāni ca; Sarīsape ca makase, sisire cāpi vuṭṭhiyo. Tato vātātapo ghoro, sañjāto paṭihaññati; Leṇatthañca sukhatthañca, jhāyituñca vipassituṁ. Vihāradānaṁ saṅghassa,
The Buddha then expressed his appreciation to the merchant with these verses: “Cold and heat are kept away, And so are predatory beasts, And creeping animals and mosquitoes, And also chill and rain. They keep away the wind and burning sun, When those awful things arise. Their purpose is to shelter and for happiness, To attain absorption and to see clearly. Giving dwellings to the Sangha
老い
vinaya
趣旨一致
中
na karonti ca bhikkhuhi; Paṭiggahetuṁ bhikkhūhi, bhikkhunīhi paṭiggaho. Ācikkhi kammaṁ bhikkhūhi, ujjhāyanti bhikkhunīhi vā; Ācikkhituṁ bhaṇḍanañca, ropetvā uppalāya ca. Sāvatthiyā kaddamoda, avandi kāya ūru ca; Aṅgajātañca obhāsaṁ,
And did not do, with monks; To receive by monks, Receiving by nuns. He told, procedure by monks, They complained, or with nuns; To tell, and arguing, Having determined, and with Uppalā. At Sāvatthī, muddy water, Non-respect, body, and thigh; And genitals, indecent speech,
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
老い
vinaya
趣旨一致
中
“kathañhi nāma bhadantā mayā pahite na āgacchissanti. Ahañhi dāyako kārako saṅghupaṭṭhāko”ti. Assosuṁ kho bhikkhū udenassa upāsakassa ujjhāyantassa khiyyantassa vipācentassa. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, sattannaṁ sattāhakaraṇīyena pahite gantuṁ, na tveva appahite. Bhikkhussa, bhikkhuniyā, sikkhamānāya, sāmaṇerassa, sāmaṇeriyā, upāsakassa, upāsikāya— anujānāmi, bhikkhave, imesaṁ sattannaṁ sattāhakaraṇīyena pahite gantuṁ, na tveva appahite. Sattāhaṁ sannivatto kātabbo.
“How can the venerables not come when I’ve sent them a message? I’m a donor and I provide services. I’m a supporter of the Sangha!” The monks heard his complaints and they told the Buddha. Soon afterwards he gave a teaching and addressed the monks: “If any of seven kinds of persons— a monk, a nun, a trainee nun, a novice monk, a novice nun, a male lay follower, or a female lay follower— asks you to come, I allow you to go for seven days, but only if you’re asked. And you should return within seven days.” Male lay followers
⚠ 出家者向けの文脈
老い
vinaya
趣旨一致
中
Tena kho pana samayena bhikkhū piṭṭhāni añjanāni carukesupi sarāvakesupi nikkhipanti; tiṇacuṇṇehipi paṁsukehipi okiriyanti. “Anujānāmi, bhikkhave, añjanin”ti. Tena kho pana samayena chabbaggiyā bhikkhū uccāvacā añjaniyo dhārenti— sovaṇṇamayaṁ, rūpiyamayaṁ. Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, uccāvacā añjanī dhāretabbā. Yo dhāreyya, āpatti dukkaṭassa.
At that time the monks put their ointments in pots and scoops. The ointment was contaminated with grass, dust, and dirt. “I allow an ointment box.” Soon afterwards the monks from the group of six used luxurious ointment boxes made with gold or silver. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” They told the Buddha. “You shouldn’t use luxurious ointment boxes. If you do, you commit an offense of wrong conduct.
⚠ 出家者向けの文脈
老い
vinaya
趣旨一致
中
Senānāyakā mahāmattā rañño māgadhassa seniyassa bimbisārassa etamatthaṁ ārocesuṁ. Atha kho rājā māgadho seniyo bimbisāro vohārike mahāmatte pucchi— “yo, bhaṇe, rājabhaṭaṁ pabbājeti, kiṁ so pasavatī”ti? “Upajjhāyassa, deva, sīsaṁ chetabbaṁ, anussāvakassa jivhā uddharitabbā, gaṇassa upaḍḍhaphāsukā bhañjitabbā”ti. Atha kho rājā māgadho seniyo bimbisāro yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. “santi, bhante, rājāno assaddhā appasannā. Te appamattakenapi bhikkhū viheṭheyyuṁ. Sādhu, bhante, ayyā rājabhaṭaṁ na pabbājeyyun”ti. Atha kho bhagavā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho rājā māgadho seniyo bimbisāro bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
They told King Bimbisāra. The king then asked the judges, “What’s the penalty for one who gives the going forth to someone employed by the king?” “The preceptor should have his head cut off, the one who does the formal proclamation should have his tongue cut out, and the participating group should have half their ribs broken.” The king went to the Buddha, bowed, sat down, “Sir, there are kings with little faith and confidence. They would give the monks a hard time even over small matters. Please, may the venerables not give the going forth to those employed by a king.” The Buddha instructed, inspired, and gladdened him with a teaching. The king then got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.
⚠ 出家者向けの文脈
老い
vinaya
趣旨一致
中
sovaṇṇamayaṁ rūpiyamayaṁ. Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, uccāvacā añjanisalākā dhāretabbā. Yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, aṭṭhimayaṁ …pe… saṅkhanābhimayan”ti. Tena kho pana samayena añjanisalākā bhūmiyaṁ patitā pharusā hoti. “Anujānāmi, bhikkhave, salākaṭhāniyan”ti. Tena kho pana samayena bhikkhū añjanimpi añjanisalākampi hatthena pariharanti.
made with gold or silver. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” They told the Buddha. “You shouldn’t use luxurious ointment sticks. If you do, you commit an offense of wrong conduct. I allow ointment sticks made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, and shell.” The monks dropped the ointment sticks on the ground. The sticks became rough. “I allow a case for the ointment stick.” The monks carried the ointment boxes and sticks in their hands.
⚠ 希死念慮の場面では使わない,出家者向けの文脈
老い
vinaya
趣旨一致
中
Dutiyampi kho so adhammavādī bhikkhu bhagavantaṁ etadavoca— 2. Dīghāvuvatthu Atha kho bhagavā bhikkhū āmantesi— “bhūtapubbaṁ, bhikkhave, bārāṇasiyaṁ brahmadatto nāma kāsirājā ahosi aḍḍho mahaddhano mahābhogo mahabbalo mahāvāhano mahāvijito paripuṇṇakosakoṭṭhāgāro. Dīghīti nāma kosalarājā ahosi daliddo appadhano appabhogo appabalo appavāhano appavijito aparipuṇṇakosakoṭṭhāgāro. Atha kho, bhikkhave, brahmadatto kāsirājā caturaṅginiṁ senaṁ sannayhitvā dīghītiṁ kosalarājānaṁ abbhuyyāsi. Assosi kho, bhikkhave, dīghīti kosalarājā—‘brahmadatto kira kāsirājā caturaṅginiṁ senaṁ sannayhitvā mamaṁ abbhuyyāto’ti. Atha kho, bhikkhave, dīghītissa kosalarañño etadahosi—‘brahmadatto kho kāsirājā aḍḍho mahaddhano mahābhogo mahabbalo mahāvāhano mahāvijito paripuṇṇakosakoṭṭhāgāro, ahaṁ panamhi daliddo appadhano appabhogo appabalo appavāhano appavijito aparipuṇṇakosakoṭṭhāgāro, nāhaṁ paṭibalo brahmadattena kāsiraññā ekasaṅghātampi sahituṁ. Yannūnāhaṁ paṭikacceva nagaramhā nippateyyan’ti. Atha kho, bhikkhave, dīghīti kosalarājā mahesiṁ ādāya paṭikacceva nagaramhā nippati.
but got the same reply. 2. The account of Dīghāvu The Buddha then said: “At one time in Benares, monks, there was a king of Kāsi called Brahmadatta. He was rich and powerful, had many vehicles and transport animals, and possessed a large kingdom and much wealth. Then there was Dīghīti, the king of Kosala, who was poor and had little power, who had few vehicles and transport animals, and who possessed only a small kingdom and little wealth. At one time King Brahmadatta, armed with his fourfold army, marched out to attack King Dīghīti. When King Dīghīti heard about this, he reflected on King Brahmadatta’s superior wealth and power, and he concluded, ‘I’m incapable of repelling even a single strike from Brahmadatta. Let me flee the town before he arrives.’ And he fled the town together with his queen.
⚠ 出家者向けの文脈
老い
vinaya
趣旨一致
中
Nātidūre ṭhātabbaṁ. Nāticiraṁ ṭhātabbaṁ. Nātilahuṁ nivattitabbaṁ. ‘bhikkhaṁ dātukāmā vā adātukāmā vā’ti. Sace kammaṁ vā nikkhipati, āsanā vā vuṭṭhāti, kaṭacchuṁ vā parāmasati, bhājanaṁ vā parāmasati, ṭhapeti vā—dātukāmassāti ṭhātabbaṁ. Bhikkhāya diyyamānāya vāmena hatthena saṅghāṭiṁ uccāretvā dakkhiṇena hatthena pattaṁ paṇāmetvā ubhohi hatthehi pattaṁ paṭiggahetvā bhikkhā paṭiggahetabbā. Na ca bhikkhādāyikāya mukhaṁ ulloketabbaṁ. Sallakkhetabbaṁ— ‘sūpaṁ dātukāmā vā adātukāmā vā’ti. Sace kaṭacchuṁ vā parāmasati, bhājanaṁ vā parāmasati, ṭhapeti vā—
stand too far away or wait too long or leave too soon. he should be attentive to whether they wish to give alms or not. If they put down their work, get up from their seat, take hold of a serving spoon or a vessel, or they tell him to wait, then he should assume they wish to give, and he should wait. When they give him almsfood, he should lift his upper robe with his left hand, stretch out his bowl with his right hand, and receive the alms while holding the bowl with both hands. He shouldn’t look the donor in the face. He should be attentive to whether they wish to give curry or not. If they take hold of a serving spoon or a vessel, or they tell him to wait,
⚠ 自己責任論に誤解されやすい
老い
vinaya
趣旨一致
中
Tena kho pana samayena bhikkhū acchinnakāni cīvarāni dhārenti dantakāsāvāni. Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi nāma gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, acchinnakāni cīvarāni dhāretabbāni. Yo dhāreyya, āpatti dukkaṭassā”ti. 15. Chinnakacīvarānujānana Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena dakkhiṇāgiri tena cārikaṁ pakkāmi. Addasā kho bhagavā magadhakhettaṁ acchibaddhaṁ pāḷibaddhaṁ mariyādabaddhaṁ siṅghāṭakabaddhaṁ, disvāna āyasmantaṁ ānandaṁ āmantesi— “passasi no tvaṁ, ānanda, magadhakhettaṁ acchibaddhaṁ pāḷibaddhaṁ mariyādabaddhaṁ siṅghāṭakabaddhan”ti?
At that time the monks wore robes consisting of a single piece of cloth, the color of ivory. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” They told the Buddha. “You shouldn’t wear robes consisting of a single piece of cloth. If you do, you commit an offense of wrong conduct.” 15. The instruction on robes made of pieces After staying at Rājagaha for as long as he liked, the Buddha set out wandering toward the southern hills. He saw the fields of Magadha laid out in rectangles defined by long and short boundaries and their intersections. He said to Venerable Ānanda, “Ānanda, have a look at these fields.”
⚠ 出家者向けの文脈
老い
vinaya
趣旨一致
中
Tīṇi tāḷāni— lohatāḷaṁ, kaṭṭhatāḷaṁ, visāṇatāḷan”ti. Yehi te ugghāṭetvā pavisanti, vihārā aguttā honti. “Anujānāmi, bhikkhave, yantakaṁ sūcikan”ti. Tena kho pana samayena vihārā tiṇacchadanā honti; sītakāle sītā, uṇhakāle uṇhā. “Anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātun”ti. Tena kho pana samayena vihārā avātapānakā honti acakkhussā duggandhā. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, tīṇi vātapānāni—
and three kinds of keys: metal keys, wooden keys, and keys made of horn.” They lifted the latches with the keys and entered, but the dwellings were unprotected. “I allow bolts.” At that time the dwellings had roofs of straw. When the weather was cold, they were cold, and when the weather was hot, they were hot. “I allow you to firm up the structure and then to plaster it inside and outside.” At that time the dwellings did not have windows. It was hard to see and the dwellings were smelly. They told the Buddha. “I allow three kinds of windows:
老い
vinaya
趣旨一致
中
Handa naṁ nemā”ti. Anuññātaṁ raññā māgadhena seniyena bimbisārena— ‘ye samaṇesu sakyaputtiyesu pabbajanti, na te labbhā kiñci kātuṁ; Manussā ujjhāyanti khiyyanti vipācenti— “abhayūvarā ime samaṇā sakyaputtiyā, nayime labbhā kiñci kātuṁ. Kathañhi nāma samaṇā sakyaputtiyā kārabhedakaṁ coraṁ pabbājessantī”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, kārabhedako coro pabbājetabbo. Yo pabbājeyya, āpatti dukkaṭassā”ti. 30. Likhitakacoravatthu
Let’s get him!” the king has declared that nothing should be done to anyone gone forth with the Sakyan monastics.” People complained and criticized the monks, “These Sakyan monastics are untouchable; you can’t do anything to them. So how could they give the going forth to an escaped criminal?” They told the Buddha. “You shouldn’t give the going forth to an escaped criminal. If you do, you commit an offense of wrong conduct.” 30. The wanted criminal
⚠ 出家者向けの文脈
老い
vinaya
趣旨一致
中
sovaṇṇamayaṁ rūpiyamayaṁ. Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, uccāvacā natthukaraṇī dhāretabbā. Yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, aṭṭhimayaṁ …pe… Natthuṁ visamaṁ āsiñcanti. “Anujānāmi, bhikkhave, yamakanatthukaraṇin”ti. Nakkhamaniyo hoti.
made with gold or silver. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” They told the Buddha. “You shouldn’t use luxurious nose droppers. If you do, you commit an offense of wrong conduct. I allow nose droppers made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, The nose dropper dripped unevenly. “I allow a double nose dropper.” He did not get better.
老い
vinaya
趣旨一致
中
Mānattārahavattaṁ niṭṭhitaṁ. 4. Mānattacārikavatta Tena kho pana samayena mānattacārikā bhikkhū sādiyanti pakatattānaṁ bhikkhūnaṁ abhivādanaṁ, paccuṭṭhānaṁ, añjalikammaṁ, sāmīcikammaṁ, āsanābhihāraṁ, seyyābhihāraṁ, pādodakaṁ pādapīṭhaṁ, pādakathalikaṁ, pattacīvarappaṭiggahaṇaṁ, nahāne piṭṭhiparikammaṁ. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma mānattacārikā bhikkhū sādiyissanti pakatattānaṁ bhikkhūnaṁ abhivādanaṁ, paccuṭṭhānaṁ …pe… nahāne piṭṭhiparikamman”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi— “saccaṁ kira, bhikkhave, mānattacārikā bhikkhū sādiyanti pakatattānaṁ bhikkhūnaṁ abhivādanaṁ, paccuṭṭhānaṁ …pe… nahāne piṭṭhiparikamman”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā—
The proper conduct for those deserving the trial period is finished. 4. The proper conduct for those undertaking the trial period At this time monks undertaking the trial period consented to regular monks bowing down to them, standing up for them, raising their joined palms to them, doing acts of respect toward them, offering them a seat, offering them a bed, offering them water for washing their feet and a foot stool, offering them a foot scraper, receiving their bowls and robes, and massaging their backs when bathing. The monks of few desires complained and criticized them, “How can monks undertaking the trial period consent to these things?” The monks told the Buddha. Soon afterwards the Buddha had the Sangha gathered and questioned the monks: “Is it true, monks, that monks undertaking the trial period consent to these things?” “It’s true, sir.” The Buddha rebuked them …
⚠ 自己責任論に誤解されやすい,初手で出すと冷たく見える,出家者向けの文脈
老い
vinaya
趣旨一致
中
“Anujānāmi, bhikkhave, dhūmaṁ pātun”ti. Taññeva vaṭṭiṁ ālimpetvā pivanti, kaṇṭho dahati. “Anujānāmi, bhikkhave, dhūmanettan”ti. Tena kho pana samayena chabbaggiyā bhikkhū uccāvacāni dhūmanettāni dhārenti— sovaṇṇamayaṁ rūpiyamayaṁ. Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, uccāvacāni dhūmanettāni dhāretabbāni. Yo dhāreyya, āpatti dukkaṭassa.
“I allow you to inhale smoke.” They just lit the wick and inhaled the smoke. They burned their throat. “I allow a tube.” Soon the monks from the group of six used luxurious tubes made with gold or silver. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” They told the Buddha. “You shouldn’t use luxurious tubes. If you do, you commit an offense of wrong conduct.
⚠ 出家者向けの文脈
老い
vinaya
趣旨一致
中
Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, likhitako coro pabbājetabbo. Yo pabbājeyya, āpatti dukkaṭassā”ti. 31. Kasāhatavatthu Tena kho pana samayena aññataro puriso kasāhato katadaṇḍakammo bhikkhūsu pabbajito hoti. Manussā ujjhāyanti khiyyanti vipācenti— “kathañhi nāma samaṇā sakyaputtiyā kasāhataṁ katadaṇḍakammaṁ pabbājessantī”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, kasāhato katadaṇḍakammo pabbājetabbo. Yo pabbājeyya, āpatti dukkaṭassā”ti.
They told the Buddha. “You shouldn’t give the going forth to a wanted criminal. If you do, you commit an offense of wrong conduct.” 31. The one who had been whipped At one time a certain man who had been whipped as a penalty went forth with the monks. People complained and criticized the monks, “How could the Sakyan monastics give the going forth to one who has been whipped as a penalty?” They told the Buddha. “You shouldn’t give the going forth to one who has been whipped as a penalty. If you do, you commit an offense of wrong conduct.”
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
老い
vinaya
趣旨一致
中
āsanābhihāro, seyyābhihāro, pādodakaṁ pādapīṭhaṁ, pādakathalikaṁ, pattacīvarappaṭiggahaṇaṁ, nahāne piṭṭhiparikammaṁ. Yo sādiyeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, mānattacārikānaṁ bhikkhūnaṁ mithu yathāvuḍḍhaṁ abhivādanaṁ, paccuṭṭhānaṁ …pe… nahāne piṭṭhiparikammaṁ. Anujānāmi, bhikkhave, mānattacārikānaṁ bhikkhūnaṁ pañca yathāvuḍḍhaṁ— uposathaṁ, pavāraṇaṁ, vassikasāṭikaṁ, oṇojanaṁ, bhattaṁ.
Regular monks offering him a seat Regular monks offering him a bed Regular monks offering him water for washing his feet and a foot stool Regular monks offering him a foot scraper Regular monks receiving his bowl and robe Regular monks massaging his back when he’s bathing. If he consents to any of these, he commits an offense of wrong conduct. Monks undertaking the trial period should do the following with one another according to seniority: bow down, stand up, raise their joined palms, do acts of respect, offer a seat, offer a bed, offer water for washing the feet and a foot stool, offer a foot scraper, receive bowl and robe, and massage one another’s backs when bathing. Monks undertaking the trial period should do five things with regular monks according to seniority: the observance-day ceremony, the invitation ceremony, distributing rainy-season robes, meal invitations, and meals.
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
老い
vinaya
趣旨一致
中
Bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako; bālo hoti abyatto āpattibahulo anapadāno; gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi— Aparehipi, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho tassapāpiyasikākammaṁ kareyya. Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti— Aparehipi, bhikkhave …pe… buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati— Tiṇṇaṁ, bhikkhave, bhikkhūnaṁ ākaṅkhamāno saṅgho tassapāpiyasikākammaṁ kareyya. Eko bhaṇḍanakārako hoti …pe… saṅghe adhikaraṇakārako;
he’s quarrelsome, argumentative, and a creator of legal issues in the Sangha; he’s ignorant, incompetent, often committing offenses, and lacking in boundaries; he’s constantly and improperly socializing with householders. When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of further penalty against him: he has failed in the higher morality; he has failed in conduct; he has failed in view. When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of further penalty against him: he disparages the Buddha; he disparages the Teaching; he disparages the Sangha. The Sangha may, if it wishes, do a procedure of further penalty against three kinds of monks: those who are quarrelsome, argumentative, and creators of legal issues in the Sangha;
⚠ 自己責任論に誤解されやすい,初手で出すと冷たく見える,出家者向けの文脈
老い
vinaya
趣旨一致
中
(…) “Kenajja, bhante, yuttan”ti? “Na kho mayaṁ, āvuso, jānāmā”ti. “Katamāyaṁ, bhante, disā”ti? “Na kho mayaṁ, āvuso, jānāmā”ti. corā ime, nayime bhikkhū”ti— ākoṭetvā pakkamiṁsu. Atha kho te bhikkhū bhikkhūnaṁ etamatthaṁ ārocesuṁ. Bhikkhū bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “Tena hi, bhikkhave, āraññikānaṁ bhikkhūnaṁ vattaṁ paññapessāmi yathā āraññikehi bhikkhūhi sammā vattitabbaṁ.
“Which constellation is the moon in today?” — “We don’t know.” — “Which region is this?” — “We don’t know.” “They’re not monks; they’re criminals,” they beat them up and left. The monks told other monks what had happened and they in turn told the Buddha. Soon afterwards the Buddha gave a teaching and addressed the monks: “Well then, I’ll lay down the proper conduct for monks staying in the wilderness.
⚠ 出家者向けの文脈
老い
vinaya
趣旨一致
中
32. Lakkhaṇāhatavatthu Tena kho pana samayena aññataro puriso lakkhaṇāhato katadaṇḍakammo bhikkhūsu pabbajito hoti. Manussā ujjhāyanti khiyyanti vipācenti— “kathañhi nāma samaṇā sakyaputtiyā lakkhaṇāhataṁ katadaṇḍakammaṁ pabbājessantī”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, lakkhaṇāhato katadaṇḍakammo pabbājetabbo. Yo pabbājeyya, āpatti dukkaṭassā”ti. 33. Iṇāyikavatthu Tena kho pana samayena aññataro puriso iṇāyiko palāyitvā bhikkhūsu pabbajito hoti. Dhaniyā passitvā evamāhaṁsu—
32. The one who had been branded At one time a certain man who had been branded as a penalty went forth with the monks. People complained and criticized the monks, “How could the Sakyan monastics give the going forth to one who has been branded as a penalty?” They told the Buddha. “You shouldn’t give the going forth to one who has been branded as a penalty. If you do, you commit an offense of wrong conduct.” 33. The one in debt On one occasion a certain indebted man ran away and went forth with the monks. Soon afterwards the creditors saw him and said,
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
老い
vinaya
趣旨一致
中
Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, atirekacīvaraṁ dhāretabbaṁ. Yo dhāreyya, yathādhammo kāretabbo”ti. Tena kho pana samayena āyasmato ānandassa atirekacīvaraṁ uppannaṁ hoti. Āyasmā ca ānando taṁ cīvaraṁ āyasmato sāriputtassa dātukāmo hoti. Āyasmā ca sāriputto sākete viharati. “bhagavatā sikkhāpadaṁ paññattaṁ— Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesi.
They told the Buddha. Soon afterwards the Buddha gave a teaching and addressed the monks: “You shouldn’t keep extra robes. If you do, you should be dealt with according to the rule.” Soon, Venerable Ānanda was offered an extra robe. He wanted to give it to Venerable Sāriputta who was staying at Sāketa. Knowing that the Buddha had laid down a rule against having an extra robe, he thought, “What should I do now?” He told the Buddha, who said,
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）