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経典: vinaya
✕ クリア
不安
vinaya
趣旨一致
中
Ekassa, āvuso, māsassa bhikkhu mānattāraho’ti. Idha pana, bhikkhave, bhikkhu dve saṅghādisesā āpattiyo āpajjati dvemāsappaṭicchannāyo; eko māso saramānappaṭicchanno, eko māso assaramānappaṭicchanno. So saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ yācati. Tassa parivasantassa añño bhikkhu āgacchati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo. ‘kiṁ ayaṁ, āvuso, bhikkhu āpanno? Kissāyaṁ bhikkhu parivasatī’ti? Te evaṁ vadenti— ‘yvāyaṁ, āvuso, māso saramānappaṭicchanno dhammikaṁ tassa māsassa parivāsadānaṁ; dhammattā ruhati.
For one month he only deserves the trial period.’ It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He remembers concealing for one month, but not for the other. He asks the Sangha for probation for two months for both offenses, While he’s on probation, another monk arrives. He’s learned, a master of the tradition; he’s an expert on the Teaching, the Monastic Law, and the Key Terms; he’s knowledgeable and competent, has a sense of conscience, and is afraid of wrongdoing and fond of the training. ‘What has this monk committed? Why is he on probation?’ They tell him everything, ‘The giving of probation for the month he remembers concealing is legitimate, legal, and has effect.
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
ekaccāya vuṭṭhitāya parisāya …pe… sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā …pe… samasamā …pe… thokatarā. Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ. Pavāritānaṁ āpatti dukkaṭassa. Vematikapannarasakaṁ niṭṭhitaṁ. 12. Kukkuccapakatapannarasaka Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. ‘atthaññe āvāsikā bhikkhū anāgatā’ti.
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, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. There’s an offense of wrong conduct for those who already have invited.” The group of fifteen on being unsure is finished. 12. The group of fifteen on being anxious “On the invitation day, five 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
Yo ca khvāyaṁ, āvuso, māso assaramānappaṭicchanno adhammikaṁ tassa māsassa parivāsadānaṁ; adhammattā na ruhati. Ekassa, āvuso, māsassa bhikkhu mānattāraho’ti. Idha pana, bhikkhave, bhikkhu dve saṅghādisesā āpattiyo āpajjati dvemāsappaṭicchannāyo; eko māso nibbematikappaṭicchanno, eko māso vematikappaṭicchanno. So saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ yācati. Tassa parivasantassa añño bhikkhu āgacchati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo. ‘kiṁ ayaṁ, āvuso, bhikkhu āpanno? Kissāyaṁ bhikkhu parivasatī’ti? Te evaṁ vadenti—
The giving of probation for the month he doesn’t remember concealing is illegitimate, illegal, and has no effect. For one month he only deserves the trial period.’ It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He’s sure of having concealed for one month, but unsure of the other. He asks the Sangha for probation for two months for both offenses, While he’s on probation, another monk arrives. He’s learned, a master of the tradition; he’s an expert on the Teaching, the Monastic Law, and the Key Terms; he’s knowledgeable and competent, has a sense of conscience, and is afraid of wrongdoing and fond of the training. ‘What has this monk committed? Why is he on probation?’ They tell him everything,
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
Te ‘kappateva amhākaṁ pavāretuṁ, nāmhākaṁ na kappatī’ti— kukkuccapakatā pavārenti. Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti bahutarā. Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṁ. Pavāritānaṁ āpatti dukkaṭassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘kappateva amhākaṁ pavāretuṁ, nāmhākaṁ na kappatī’ti— kukkuccapakatā pavārenti. Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti samasamā.
They think, ‘It’s allowable for us to do the invitation ceremony; it’s not unallowable.’ Being anxious, they do the invitation ceremony. While they’re doing it, a greater number of resident monks arrive. In such a case, those monks should do the invitation ceremony once more. There’s an offense of wrong conduct for those who already have invited. On the invitation day, five 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 invitation ceremony; it’s not unallowable.’ Being anxious, they do the invitation ceremony. While they’re doing it, an equal number of resident monks arrive.
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
Pavāritā suppavāritā, avasesehi pavāretabbaṁ. Pavāritānaṁ āpatti dukkaṭassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘kappateva amhākaṁ pavāretuṁ, nāmhākaṁ na kappatī’ti— kukkuccapakatā pavārenti. Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti thokatarā. Pavāritā suppavāritā, avasesehi pavāretabbaṁ. Pavāritānaṁ āpatti dukkaṭassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
In such a case, the invitations of those who already have invited are valid, but the others should invite. There’s an offense of wrong conduct for those who already have invited. On the invitation day, five 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 invitation ceremony; it’s not unallowable.’ Being anxious, they do the invitation ceremony. While they’re doing it, a smaller number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, but the others should invite. There’s an offense of wrong conduct for those who already have invited. On the invitation day, five 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
‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘kappateva amhākaṁ pavāretuṁ, nāmhākaṁ na kappatī’ti— kukkuccapakatā pavārenti. Tehi pavāritamatte …pe… avuṭṭhitāya parisāya …pe… ekaccāya vuṭṭhitāya parisāya …pe… sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā …pe… samasamā …pe… thokatarā. Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ.
there are other resident monks who haven’t arrived. They think, ‘It’s allowable for us to do the invitation ceremony; it’s not unallowable.’ Being anxious, they do the invitation ceremony. 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, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others.
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne tassa bhikkhusahassassa anupādāya āsavehi cittāni vimucciṁsu. Ādittapariyāyasuttaṁ niṭṭhitaṁ. Uruvelapāṭihāriyaṁ tatiyabhāṇavāro niṭṭhito. 13. Bimbisārasamāgamakathā Atha kho bhagavā gayāsīse yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi, mahatā bhikkhusaṅghena saddhiṁ bhikkhusahassena sabbeheva purāṇajaṭilehi. Atha kho bhagavā anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari. Tatra sudaṁ bhagavā rājagahe viharati laṭṭhivane suppatiṭṭhe cetiye. Assosi kho rājā māgadho seniyo bimbisāro— “samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito rājagahaṁ anuppatto rājagahe viharati laṭṭhivane suppatiṭṭhe cetiye. Taṁ kho pana bhagavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato—
And while this exposition was being spoken, the minds of those one thousand monks were freed from the corruptions through letting go. The discourse on burning is finished. The third section for recitation on the wonders at Uruvelā is finished. 13. The account of the meeting with Bimbisāra After staying at Gayāsīsa for as long as he liked, the Buddha set out wandering toward Rājagaha with that large sangha of one thousand monks, all of them previously dreadlocked ascetics. When he eventually arrived, he stayed in Cane Grove at the Suppatiṭṭha Shrine. King Seniya Bimbisāra of Magadha was told: “Sir, the ascetic Gotama, the Sakyan, who has gone forth from the Sakyan clan, has arrived at Rājagaha and is staying in the Cane Grove at the Suppatiṭṭha Shrine. That good Gotama has a fine reputation:
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
Pavāritānaṁ āpatti dukkaṭassa. Kukkuccapakatapannarasakaṁ niṭṭhitaṁ. 13. Bhedapurekkhārapannarasaka Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘nassantete, vinassantete, ko tehi attho’ti— bhedapurekkhārā pavārenti. Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti bahutarā. Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṁ. Pavāritānaṁ āpatti thullaccayassa.
There’s an offense of wrong conduct for those who already have invited.” The group of fifteen on being anxious is finished. 13. The group of fifteen on aiming at schism “On the invitation day, five 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 invitation ceremony, aiming at schism. While they’re doing it, a greater number of resident monks arrive. In such a case, those monks should do the invitation ceremony once more. And there’s a serious offense for those who already have invited.
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
anuruddhaṁ sakkaṁ etadavoca— “sace, tāta anuruddha, bhaddiyo sakyarājā agārasmā anagāriyaṁ pabbajati, evaṁ tvampi pabbajāhī”ti. Atha kho anuruddho sakko yena bhaddiyo sakyarājā tenupasaṅkami, upasaṅkamitvā bhaddiyaṁ sakyarājānaṁ etadavoca— “mama kho, samma, pabbajjā tava paṭibaddhā”ti. “Sace te, samma, pabbajjā mama paṭibaddhā vā appaṭibaddhā vā sā hotu, ahaṁ tayā; yathā sukhaṁ pabbajāhī”ti. “Ehi, samma, ubho agārasmā anagāriyaṁ pabbajissāmā”ti. “Nāhaṁ, samma, sakkomi agārasmā anagāriyaṁ pabbajitunti. Yaṁ te sakkā aññaṁ mayā kātuṁ, kyāhaṁ karissāmi. Tvaṁ pabbajāhī”ti.
And she said to Anuruddha, “If King Bhaddiya goes forth, you may go forth too.” Anuruddha then went to King Bhaddiya and said, “My going forth depends on yours.” “Don’t worry about whether your going forth depends on mine or not. I’m with you. Just go forth when you like.” “Come, let’s go forth together.” “I’m not able to go forth. I’m not able to do what you do. There’s nothing I can do about it. You go forth.”
不安
vinaya
趣旨一致
中
“Mātā kho maṁ, samma, evamāha— ‘sace, tāta anuruddha, bhaddiyo sakyarājā agārasmā anagāriyaṁ pabbajati, evaṁ tvampi pabbajāhī’”ti. “Bhāsitā kho pana te, samma, esā vācā. Sace te, samma, pabbajjā mama paṭibaddhā vā, appaṭibaddhā vā sā hotu, ahaṁ tayā; yathā sukhaṁ pabbajāhī”ti. “Ehi, samma, ubho agārasmā anagāriyaṁ pabbajissāmā”ti. Tena kho pana samayena manussā saccavādino honti, saccapaṭiññā. Atha kho bhaddiyo sakyarājā anuruddhaṁ sakkaṁ etadavoca— “āgamehi, samma, sattavassāni. Sattannaṁ vassānaṁ accayena ubho agārasmā anagāriyaṁ pabbajissāmā”ti.
“My mother told me that I may go forth only if you go forth. And then you said, ‘Don’t worry about whether your going forth depends on mine or not. I’m with you. Just go forth when you like.’ So come, let’s go forth together.” At that time people spoke the truth, and so Bhaddiya said to Anuruddha, “Please wait seven years. Then we’ll go forth together.”
不安
vinaya
趣旨一致
中
Adhivāsesi bhagavā tuṇhībhāvena. Atha kho rājā māgadho seniyo bimbisāro bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho rājā māgadho seniyo bimbisāro tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi— “kālo, bhante, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ pāvisi mahatā bhikkhusaṅghena saddhiṁ bhikkhusahassena sabbeheva purāṇajaṭilehi. Tena kho pana samayena sakko devānamindo māṇavakavaṇṇaṁ abhinimminitvā buddhappamukhassa bhikkhusaṅghassa purato purato gacchati imā gāthāyo gāyamāno— “Danto dantehi saha purāṇajaṭilehi, Vippamutto vippamuttehi; Siṅgīnikkhasavaṇṇo, Rājagahaṁ pāvisi bhagavā.
The Buddha consented by remaining silent. Knowing that the Buddha had consented, the king got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left. The following morning King Bimbisāra had various kinds of fine foods prepared. He then had the Buddha informed that the meal was ready. The Buddha robed up, took his bowl and robe, and together with a large sangha of a thousand monks, all previously dreadlocked ascetics, he entered Rājagaha. Just then Sakka, the ruler of the gods, had transformed himself into a young brahmin. He walked in front of the Sangha of monks headed by the Buddha, chanting these verses: “The Tamed One with the tamed ones, previously dreadlocked; The Liberated One with the liberated ones: Golden in color, The Buddha entered Rājagaha.
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
Mutto muttehi saha purāṇajaṭilehi, Vippamutto vippamuttehi; Siṅgīnikkhasavaṇṇo, Rājagahaṁ pāvisi bhagavā. Tiṇṇo tiṇṇehi saha purāṇajaṭilehi, Vippamutto vippamuttehi; Siṅgīnikkhasavaṇṇo, Rājagahaṁ pāvisi bhagavā. Santo santehi saha purāṇajaṭilehi, Vippamutto vippamuttehi;
The Freed One with the freed ones, previously dreadlocked; The Liberated One with the liberated ones: Golden in color, The Buddha entered Rājagaha. The One Crossed Over with the ones crossed over, previously dreadlocked; The Liberated One with the liberated ones: Golden in color, The Buddha entered Rājagaha. The Peaceful One with the peaceful ones, previously dreadlocked; The Liberated One with the liberated ones:
不安
vinaya
趣旨一致
中
“ayaṁ kho ajātasattu kumāro taruṇo ceva āyatiṁ bhaddo ca. Yannūnāhaṁ ajātasattuṁ kumāraṁ pasādeyyaṁ. Tasmiṁ me pasanne bahulābhasakkāro uppajjissatī”ti. Atha kho devadatto senāsanaṁ saṁsāmetvā pattacīvaramādāya yena rājagahaṁ tena pakkāmi. Anupubbena yena rājagahaṁ tadavasari. Atha kho devadatto sakavaṇṇaṁ paṭisaṁharitvā kumārakavaṇṇaṁ abhinimminitvā ahimekhalikāya ajātasattussa kumārassa ucchaṅge pāturahosi. Atha kho ajātasattu kumāro bhīto ahosi, ubbiggo ussaṅkī utrasto. Atha kho devadatto ajātasattuṁ kumāraṁ etadavoca— “bhāyasi maṁ tvaṁ, kumārā”ti? Kosi tvan”ti?
“Prince Ajātasattu is young and has a bright future. Why don’t I inspire him to have confidence in me? Then I’ll get much material support and honor.” He put his dwelling in order, took his bowl and robes, and left for Rājagaha, where he eventually arrived. He then transformed himself into a boy wearing a snake as a belt and appeared on Prince Ajātasattu’s lap. When Ajātasattu became fearful and agitated, Devadatta said to him, “Are you afraid of me, prince?” Who are you?”
不安
vinaya
趣旨一致
中
“aputtakatāya paṭipanno samaṇo gotamo, vedhabyāya paṭipanno samaṇo gotamo, kulupacchedāya paṭipanno samaṇo gotamo, idāni anena jaṭilasahassaṁ pabbājitaṁ, imāni ca aḍḍhateyyāni paribbājakasatāni sañcayāni pabbājitāni. Ime ca abhiññātā abhiññātā māgadhikā kulaputtā samaṇe gotame brahmacariyaṁ carantī”ti. Apissu bhikkhū disvā imāya gāthāya codenti— “Āgato kho mahāsamaṇo, māgadhānaṁ giribbajaṁ; Sabbe sañcaye netvāna, kaṁsu dāni nayissatī”ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “na, bhikkhave, so saddo ciraṁ bhavissati, sattāhameva bhavissati, sattāhassa accayena antaradhāyissati.
“The ascetic Gotama is making us childless; he’s making us widows. He’s breaking up good families! A thousand dreadlocked ascetics have now gone forth because of him, and also these two hundred and fifty wanderers who were disciples of Sañcaya. All these well-known gentlemen from Magadha are practicing the spiritual life under the ascetic Gotama.” And when they saw monks, they confronted them with this verse: “The Great Ascetic has arrived At Giribbaja in Magadha. After leading away all of Sañcaya’s disciples, Who will he lead away next?” The monks heard the complaints of those people and they told the Buddha. … “The complaining will soon stop. It will only go on for seven days.
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
“anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ …pe… cīvaravaṁsaṁ cīvararajjun”ti. Tena kho pana samayena bhikkhū jantāgharepi udakepi parikammaṁ kātuṁ kukkuccāyanti. “Anujānāmi, bhikkhave, tisso paṭicchādiyo— jantāgharapaṭicchādiṁ, udakapaṭicchādiṁ, vatthapaṭicchādin”ti. Tena kho pana samayena jantāghare udakaṁ na hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, udapānan”ti. Udapānassa kūlaṁ lujjati …pe… “anujānāmi, bhikkhave, cinituṁ tayo caye—
“I allow you to firm up the structure and then to plaster it inside and outside, including: treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern; putting up bamboo robe racks and clotheslines.” Being afraid of wrongdoing, the monks did not provide assistance to one another either in the sauna or in the water. “I allow you to regard three things as a ‘covering’: a sauna, water, and a cloth.” On one occasion there was no water in the sauna. They told the Buddha. “I allow a well.” The edge of the well collapsed. “I allow you to construct three kinds of foundations:
⚠ 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
“na, bhikkhave, cātumāsaṁ nisīdanena vippavasitabbaṁ. Yo vippavaseyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū pupphābhikiṇṇesu sayanesu sayanti. Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gihī kāmabhogino”ti. “Na, bhikkhave, pupphābhikiṇṇesu sayanesu sayitabbaṁ. Yo sayeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena manussā gandhampi mālampi ādāya ārāmaṁ āgacchanti. Bhikkhū kukkuccāyantā na paṭiggaṇhanti. “Anujānāmi, bhikkhave, gandhaṁ gahetvā kavāṭe pañcaṅgulikaṁ dātuṁ, pupphaṁ gahetvā vihāre ekamantaṁ nikkhipitun”ti.
“You shouldn’t be without a sitting mat for a period of four months. If you are, you commit an offense of wrong conduct.” At that time the monks from the group of six slept in beds covered in flowers. When people walking about the dwellings saw this, they complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t sleep in a bed covered in flowers. If you do, you commit an offense of wrong conduct.” Soon, people brought scents and garlands to the monastery. Being afraid of wrongdoing, the monks did not accept. “I allow you to accept scent to make the five-finger mark on your door and to accept flowers to place to one side in your dwelling.”
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
Tatiyampi kho mettiyabhūmajakā bhikkhū nālapiṁsu. “Kyāhaṁ ayyānaṁ aparajjhāmi, kissa maṁ ayyā nālapantī”ti? “Tathā hi pana tvaṁ, āvuso vaḍḍha, amhe dabbena mallaputtena viheṭhiyamāne ajjhupekkhasī”ti. “Kyāhaṁ, ayyā, karomī”ti? “Sace kho tvaṁ, āvuso vaḍḍha, iccheyyāsi, ajjeva bhagavā āyasmantaṁ dabbaṁ mallaputtaṁ nāsāpeyyā”ti. “Kyāhaṁ, ayyā, karomi, kiṁ mayā sakkā kātun”ti? “Ehi tvaṁ, āvuso vaḍḍha, 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;
but they still did not respond. “Have I done something wrong? Why don’t you respond?” “It’s because we’ve been treated badly by Dabba the Mallian, and you’re not taking an interest.” “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 is not 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.
不安
vinaya
趣旨一致
中
Ahaṁ bhagavantaṁ hantvā buddho bhavissāmī”ti. Atha kho ajātasattu kumāro— “ayyo kho devadatto mahiddhiko mahānubhāvo, jāneyyāsi ayyo devadatto”ti— ūruyā potthanikaṁ bandhitvā divā divassa bhīto ubbiggo ussaṅkī utrasto sahasā antepuraṁ pāvisi. Addasāsuṁ kho antepure upacārakā mahāmattā ajātasattuṁ kumāraṁ divā divassa bhītaṁ ubbiggaṁ ussaṅkiṁ utrastaṁ sahasā antepuraṁ pavisantaṁ; disvāna aggahesuṁ. Te vicinantā ūruyā potthanikaṁ baddhaṁ disvāna ajātasattuṁ kumāraṁ etadavocuṁ— “kiṁ tvaṁ, kumāra, kattukāmosī”ti? “Pitaramhi hantukāmo”ti. “Kenāsi ussāhito”ti?
And I’ll kill the Buddha and take his place.” Ajātasattu thought, “Venerable Devadatta is powerful and mighty. He would know.” He then bound a dagger to his thigh, and while fearful and agitated, he hastily entered the royal compound in the middle of the day. The officials there saw Ajātasattu’s strange behavior and seized him. When they examined him, they found the dagger tied to his thigh. They asked him what he was up to. “I wish to kill my father.” “Has anyone encouraged you?”
不安
vinaya
趣旨一致
中
Sace ācamanakumbhiyā udakaṁ na hoti, ācamanakumbhiyā udakaṁ āsiñcitabbaṁ. Sace upajjhāyassa anabhirati uppannā hoti, saddhivihārikena vūpakāsetabbo, vūpakāsāpetabbo, dhammakathā vāssa kātabbā. Sace upajjhāyassa kukkuccaṁ uppannaṁ hoti, saddhivihārikena vinodetabbaṁ, vinodāpetabbaṁ, dhammakathā vāssa kātabbā. Sace upajjhāyassa diṭṭhigataṁ uppannaṁ hoti, saddhivihārikena vivecetabbaṁ, vivecāpetabbaṁ, dhammakathā vāssa kātabbā. Sace upajjhāyo garudhammaṁ ajjhāpanno hoti parivāsāraho, saddhivihārikena ussukkaṁ kātabbaṁ— kinti nu kho saṅgho upajjhāyassa parivāsaṁ dadeyyāti. Sace upajjhāyo mūlāyapaṭikassanāraho hoti, saddhivihārikena ussukkaṁ kātabbaṁ— kinti nu kho saṅgho upajjhāyaṁ mūlāya paṭikasseyyāti. Sace upajjhāyo mānattāraho hoti, saddhivihārikena ussukkaṁ kātabbaṁ—
If there is no water in the restroom ablutions pot, he should fill it. Spiritual support, etc. If the preceptor becomes discontent with the spiritual life, the student should send him away or have him sent away, or he should give him a teaching. If the preceptor becomes anxious, the student should dispel it or have it dispelled, or he should give him a teaching. If the preceptor has wrong view, the student should make him give it up or have someone else do it, or he should give him a teaching. If the preceptor has committed a heavy offense and deserves probation, the student should try to get the Sangha to give it to him. If the preceptor has committed a heavy offense and deserves to be sent back to the beginning, the student should try to get the Sangha to do it. If the preceptor has committed a heavy offense and deserves the trial period,
不安
vinaya
趣旨一致
中
“ye iminā maggena dve purisā āgacchanti, te jīvitā voropetvā iminā maggena āgacchathā”ti. Tasmiṁ magge aṭṭha purise ṭhapesi— “ye iminā maggena cattāro purisā āgacchanti, te jīvitā voropetvā iminā maggena āgacchathā”ti. Tasmiṁ magge soḷasa purise ṭhapesi— “ye iminā maggena aṭṭha purisā āgacchanti, te jīvitā voropetvā āgacchathā”ti. Atha kho so eko puriso asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato avidūre bhīto ubbiggo ussaṅkī utrasto patthaddhena kāyena aṭṭhāsi. Addasā kho bhagavā taṁ purisaṁ bhītaṁ ubbiggaṁ ussaṅkiṁ utrastaṁ patthaddhena kāyena ṭhitaṁ. “ehāvuso, mā bhāyī”ti. Atha kho so puriso asicammaṁ ekamantaṁ karitvā dhanukalāpaṁ nikkhipitvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca— “accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ duṭṭhacitto vadhakacitto idhūpasaṅkanto.
“Kill the two men who come along this path and return via that path.” On that path he stationed eight men, saying, “Kill the four men who come along this path and return via that path.” On that path he stationed sixteen men, saying, “Kill the eight men who come along this path and then return.” Soon afterwards that one man armed himself with a bow and arrows, as well as a sword and shield, and went to the Buddha. As he got close, he became fearful and agitated, standing rigidly. The Buddha saw him “Come, don’t be afraid.” He then placed his sword and shield to one side, put down his bow and arrows, and went up to the Buddha. He bowed down with his head at the Buddha’s feet, and said, “Sir, I’ve made a mistake. I’ve been foolish, confused, and unskillful in coming here with a malicious mind intent on murder.
⚠ 初手で出すと冷たく見える
経典データの出典: SuttaCentral（CC0ライセンス）