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経典: vinaya
✕ クリア
死
vinaya
趣旨一致
中
Yo upasampādeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena dasavassena vā atirekadasavassena vā upasampādetun”ti. Tena kho pana samayena bhikkhū upajjhāyesu pakkantesupi vibbhantesupi kālaṅkatesupi pakkhasaṅkantesupi anācariyakā anovadiyamānā ananusāsiyamānā dunnivatthā duppārutā anākappasampannā piṇḍāya caranti, manussānaṁ bhuñjamānānaṁ uparibhojanepi uttiṭṭhapattaṁ upanāmenti, uparikhādanīyepi uparisāyanīyepi uparipānīyepi uttiṭṭhapattaṁ upanāmenti; sāmaṁ sūpampi odanampi viññāpetvā bhuñjanti; bhattaggepi uccāsaddā mahāsaddā viharanti. Manussā ujjhāyanti khiyyanti vipācenti— “kathañhi nāma samaṇā sakyaputtiyā dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti; bhattaggepi uccāsaddā mahāsaddā viharissanti, seyyathāpi brāhmaṇā brāhmaṇabhojane”ti.
If he does, he commits an offense of wrong conduct. I allow a competent and capable monk who has ten or more years of seniority to give the full ordination.” At that time there were preceptors who went away, disrobed, died, or joined another religion or sect, and as a result their students were not being instructed. When walking for almsfood, they were shabbily dressed and improper in appearance. While people were eating, they held out their almsbowls to receive leftovers, even right over their food, whether it was cooked or fresh food, delicacies or drinks. They ate bean curry and rice that they themselves had asked for, and they were noisy in the dining hall. People complained and criticized them, “How can the Sakyan monastics act like this? They are just like brahmins at a brahminical meal.”
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
“Evaṁ, ayye”ti kho so dovāriko sālavatiyā gaṇikāya paccassosi. Atha kho sālavatī gaṇikā tassa gabbhassa paripākamanvāya puttaṁ vijāyi. Atha kho sālavatī gaṇikā dāsiṁ āṇāpesi— “handa, je, imaṁ dārakaṁ kattarasuppe pakkhipitvā nīharitvā saṅkārakūṭe chaḍḍehī”ti. “Evaṁ, ayye”ti kho sā dāsī sālavatiyā gaṇikāya paṭissutvā taṁ dārakaṁ kattarasuppe pakkhipitvā nīharitvā saṅkārakūṭe chaḍḍesi. Tena kho pana samayena abhayo nāma rājakumāro kālasseva rājupaṭṭhānaṁ gacchanto addasa taṁ dārakaṁ kākehi samparikiṇṇaṁ, disvāna manusse pucchi— “kiṁ etaṁ, bhaṇe, kākehi samparikiṇṇan”ti? “Dārako, devā”ti. “Jīvati, bhaṇe”ti? “Jīvati, devā”ti.
“Yes, ma’am.” Her pregnancy progressed, and eventually she gave birth to a son. She told her slave, “Listen, take this boy away in a winnowing basket and throw him on the trash heap.” Saying, “Yes, ma’am,” she did just that. On the same morning, as Prince Abhaya was walking to an audience with the king, he saw that boy surrounded by crows. He asked his companions, “What’s that surrounded by crows?” “It’s a boy, sir.” “Is he alive?” “Yes, he’s alive.”
死
vinaya
趣旨一致
中
“ahaṁ kho bahuñca gaṇhāmi lahuñca gaṇhāmi suṭṭhu ca upadhāremi, gahitañca me na sammussati, satta ca me vassāni adhīyantassa, nayimassa sippassa anto paññāyati. Kadā imassa sippassa anto paññāyissatī”ti. Atha kho jīvako komārabhacco yena so vejjo tenupasaṅkami, upasaṅkamitvā taṁ vejjaṁ etadavoca— Kadā imassa sippassa anto paññāyissatī”ti? “Tena hi, bhaṇe jīvaka, khaṇittiṁ ādāya takkasilāya samantā yojanaṁ āhiṇḍitvā yaṁ kiñci abhesajjaṁ passeyyāsi taṁ āharā”ti. “Evaṁ, ācariyā”ti kho jīvako komārabhacco tassa vejjassa paṭissutvā khaṇittiṁ ādāya takkasilāya samantā yojanaṁ āhiṇḍanto na kiñci abhesajjaṁ addasa. Atha kho jīvako komārabhacco yena so vejjo tenupasaṅkami, upasaṅkamitvā taṁ vejjaṁ etadavoca— “Susikkhitosi, bhaṇe jīvaka. Alaṁ te ettakaṁ jīvikāyā”ti jīvakassa komārabhaccassa parittaṁ pātheyyaṁ pādāsi. Atha kho jīvako komārabhacco taṁ parittaṁ pātheyyaṁ ādāya yena rājagahaṁ tena pakkāmi.
“I’m a good learner, and I’ve been studying for seven years. And yet there’s no end in sight to learning this profession.” He went to that physician and told him what he had thought, adding, “When will I complete the training for this profession?” “Listen, Jīvaka. Take a spade and walk as far as 13 kilometers all around Takkasilā and bring back whatever plant you see that’s not medicinal.” Saying, “Yes, teacher,” he did just that. But he did not see any plant that was not medicinal. He then went back to the physician and told him what had happened. The physician said, “You’re well-trained, Jīvaka. It’s enough for you to live on.” And he gave Jīvaka a small amount of provisions for the journey. Jīvaka left for Rājagaha,
死
vinaya
趣旨一致
中
Yo āropeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, sakāya niruttiyā buddhavacanaṁ pariyāpuṇitun”ti. Tena kho pana samayena chabbaggiyā bhikkhū lokāyataṁ pariyāpuṇanti. Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gihī kāmabhogino”ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Api nu kho, bhikkhave, lokāyate sāradassāvī imasmiṁ dhammavinaye vuddhiṁ viruḷhiṁ vepullaṁ āpajjeyyā”ti? “Imasmiṁ vā pana dhammavinaye sāradassāvī lokāyataṁ pariyāpuṇeyyā”ti? “Na, bhikkhave, lokāyataṁ pariyāpuṇitabbaṁ.
If you do, you commit an offense of wrong conduct. You should learn the word of the Buddha using its own expressions.” At that time the monks from the group of six were studying cosmological theory. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” The monks heard the complaints of those lay people and told the Buddha. “Is there any growth and fulfillment on this spiritual path, monks, for one who sees cosmological theory as the essence?” “Would anyone who sees this spiritual path as the essence learn cosmological theory?” “You shouldn’t learn cosmological theory.
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
Yo pariyāpuṇeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū lokāyataṁ vācenti. Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, lokāyataṁ vācetabbaṁ. Yo vāceyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū tiracchānavijjaṁ pariyāpuṇanti. Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gihī kāmabhogino”ti.
If you do, you commit an offense of wrong conduct.” The monks from the group of six taught cosmological theory. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” They told the Buddha. “You shouldn’t teach cosmological theory. If you do, you commit an offense of wrong conduct.” The monks from the group of six studied worldly subjects. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!”
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
“jīvatu, bhante, bhagavā; Tena saddena dhammakathā antarā ahosi. Atha kho bhagavā bhikkhū āmantesi— “api nu kho, bhikkhave, khipite ‘jīvā’ti vutto tappaccayā jīveyya vā mareyya vā”ti? “Na, bhikkhave, khipite ‘jīvā’ti vattabbo. Yo vadeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena manussā bhikkhūnaṁ khipite “jīvatha, bhante”ti vadanti. Bhikkhū kukkuccāyantā nālapanti. Manussā ujjhāyanti khiyyanti vipācenti— “kathañhi nāma samaṇā sakyaputtiyā ‘jīvatha, bhante’ti vuccamānā nālapissantī”ti.
“May you live long, venerable sir!” Because of the noise, the teaching was interrupted. The Buddha said to the monks: “If you say, ‘May you live long!’ to one who sneezes, will they live or die because of that?” “You shouldn’t say, ‘May you live long!’ to one who sneezes. If you do, you commit an offense of wrong conduct.” At that time when monks sneezed, people said, “May you live long, venerable!” Being afraid of wrongdoing, the monks did not respond. People complained and criticized them, “How can the Sakyan monastics not respond when spoken to like this?”
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
4. Rājagahaseṭṭhivatthu Tena kho pana samayena rājagahakassa seṭṭhissa sattavassiko sīsābādho hoti. Bahū mahantā mahantā disāpāmokkhā vejjā āgantvā nāsakkhiṁsu arogaṁ kātuṁ. Bahuṁ hiraññaṁ ādāya agamaṁsu. Api ca vejjehi paccakkhāto hoti. Ekacce vejjā evamāhaṁsu— “pañcamaṁ divasaṁ seṭṭhi gahapati kālaṁ karissatī”ti. “sattamaṁ divasaṁ seṭṭhi gahapati kālaṁ karissatī”ti. Atha kho rājagahakassa negamassa etadahosi— “ayaṁ kho seṭṭhi gahapati bahūpakāro rañño ceva negamassa ca.
4. The account of the wealthy merchant of Rājagaha At that time a wealthy merchant of Rājagaha had had a headache for seven years. Many of the most famous physicians in the world had come to see him, but none was able to cure him. They were very expensive, yet they gave up on him. Some of them said, “The merchant will die in five days.” “The merchant will die in seven days.” The householder association of Rājagaha considered, “This merchant has done much for the king and for this association,
死
vinaya
趣旨一致
中
“Sakkhissasi pana tvaṁ, gahapati, dutiyena passena sattamāse nipajjitun”ti? “Sakkhissasi pana tvaṁ, gahapati, uttāno sattamāse nipajjitun”ti? Atha kho jīvako komārabhacco seṭṭhiṁ gahapatiṁ mañcake nipātetvā mañcake sambandhitvā sīsacchaviṁ uppāṭetvā sibbiniṁ vināmetvā dve pāṇake nīharitvā mahājanassa dassesi— “passathayye, ime dve pāṇake, ekaṁ khuddakaṁ ekaṁ mahallakaṁ. Ye te ācariyā evamāhaṁsu— ‘pañcamaṁ divasaṁ seṭṭhi gahapati kālaṁ karissatī’ti— tehāyaṁ mahallako pāṇako diṭṭho. Pañcamaṁ divasaṁ seṭṭhissa gahapatissa matthaluṅgaṁ pariyādiyissati. Matthaluṅgassa pariyādānā seṭṭhi gahapati kālaṁ karissati. Sudiṭṭho tehi ācariyehi.
“Are you able to lie on the other side for seven months?” “Are you able to lie on your back for seven months?” Jīvaka then had the merchant lie down on a bed. He bound him to the bed, removed some skin from his head, opened a suture in the skull, and removed two insects. He showed them to the crowd, saying, “Sirs, look at these two insects, one small and one large. The doctors who said he would live for five days had seen the large insect. In five days it would have destroyed the merchant’s brain. Because of that he would have died. Those doctors were right.
死
vinaya
趣旨一致
中
Ye te ācariyā evamāhaṁsu— ‘sattamaṁ divasaṁ seṭṭhi gahapati kālaṁ karissatī’ti— tehāyaṁ khuddako pāṇako diṭṭho. Sattamaṁ divasaṁ seṭṭhissa gahapatissa matthaluṅgaṁ pariyādiyissati. Matthaluṅgassa pariyādānā seṭṭhi gahapati kālaṁ karissati. Sudiṭṭho tehi ācariyehī”ti. Sibbiniṁ sampaṭipāṭetvā sīsacchaviṁ sibbitvā ālepaṁ adāsi. Atha kho seṭṭhi gahapati sattāhassa accayena jīvakaṁ komārabhaccaṁ etadavoca— “nāhaṁ, ācariya, sakkomi ekena passena sattamāse nipajjitun”ti. “Nanu me tvaṁ, gahapati, paṭissuṇi—
And those doctors who said he would live for seven days had seen the small insect. In seven days it would have destroyed the merchant’s brain. Because of that he would have died. Those doctors were right, too.” He then closed the suture in the skull, sewed the skin back together, and applied an ointment. After seven days the merchant said to Jīvaka, “Doctor, I’m unable to lie on one side for seven months.” “But didn’t you say you were?”
死
vinaya
趣旨一致
中
“Saccāhaṁ, ācariya, paṭissuṇiṁ, apāhaṁ marissāmi, nāhaṁ sakkomi ekena passena sattamāse nipajjitun”ti. “Tena hi tvaṁ, gahapati, dutiyena passena sattamāse nipajjāhī”ti. Atha kho seṭṭhi gahapati sattāhassa accayena jīvakaṁ komārabhaccaṁ etadavoca— “nāhaṁ, ācariya, sakkomi dutiyena passena sattamāse nipajjitun”ti. “Nanu me tvaṁ, gahapati, paṭissuṇi— “Saccāhaṁ, ācariya, paṭissuṇiṁ, apāhaṁ marissāmi, nāhaṁ, ācariya, sakkomi dutiyena passena sattamāse nipajjitun”ti. “Tena hi tvaṁ, gahapati, uttāno sattamāse nipajjāhī”ti. Atha kho seṭṭhi gahapati sattāhassa accayena jīvakaṁ komārabhaccaṁ etadavoca— “nāhaṁ, ācariya, sakkomi uttāno sattamāse nipajjitun”ti. “Nanu me tvaṁ, gahapati, paṭissuṇi—
“I did, but I’ll die. I’m unable to do it.” “Well then, lie on the other side for seven months.” After seven days the merchant said to Jīvaka, “Doctor, I’m unable to lie on the other side for seven months.” “But didn’t you say you were?” “I did, but I’ll die. I’m unable to do it.” “Well then, lie on your back for seven months.” After seven days the merchant said to Jīvaka, “Doctor, I’m unable to lie on my back for seven months.” “But didn’t you say you were?”
死
vinaya
趣旨一致
中
“Saccāhaṁ, ācariya, paṭissuṇiṁ, apāhaṁ marissāmi, nāhaṁ sakkomi uttāno sattamāse nipajjitun”ti. “Ahañce taṁ, gahapati, na vadeyyaṁ, ettakampi tvaṁ na nipajjeyyāsi, api ca paṭikacceva mayā ñāto— tīhi sattāhehi seṭṭhi gahapati arogo bhavissatīti. Uṭṭhehi, gahapati, arogosi. Jānāsi kiṁ me deyyadhammo”ti? “Sabbaṁ sāpateyyañca te, ācariya, hotu, ahañca te dāso”ti. “Alaṁ, gahapati, mā me tvaṁ sabbaṁ sāpateyyaṁ adāsi, mā ca me dāso. Rañño satasahassaṁ dehi, mayhaṁ satasahassan”ti. Atha kho seṭṭhi gahapati arogo samāno rañño satasahassaṁ adāsi, jīvakassa komārabhaccassa satasahassaṁ. 5. Seṭṭhiputtavatthu
“I did, but I’ll die. I’m unable to do it.” “If I hadn’t said this to you, you wouldn’t have been able to lie down for so long. I already knew that you would be well in three times seven days. Get up, you’re cured. But do you remember my fee?” “All my wealth is yours, doctor, and I’m your slave.” “There’s no need for that. Just give one hundred thousand coins to the king and another one hundred thousand to me.” And being well, he did just that. 5. The account of the wealthy merchant’s son
死
vinaya
趣旨一致
中
Pabbājetu maṁ, bhante, ayyo mahākaccāno”ti. (…) “Dukkaraṁ kho, soṇa, yāvajīvaṁ ekaseyyaṁ ekabhattaṁ brahmacariyaṁ carituṁ. Iṅgha tvaṁ, soṇa, tattheva agārikabhūto buddhānaṁ sāsanaṁ anuyuñja, kālayuttaṁ ekaseyyaṁ ekabhattaṁ brahmacariyan”ti. Atha kho soṇassa upāsakassa kuṭikaṇṇassa yo ahosi pabbajjābhisaṅkhāro so paṭippassambhi. Dutiyampi kho soṇo upāsako kuṭikaṇṇo …pe… tatiyampi kho soṇo upāsako kuṭikaṇṇo yenāyasmā mahākaccāno tenupasaṅkami, upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi. Atha kho āyasmā mahākaccāno soṇaṁ upāsakaṁ kuṭikaṇṇaṁ pabbājesi. Tena kho pana samayena avantidakkhiṇāpatho appabhikkhuko hoti. Atha kho āyasmā mahākaccāno tiṇṇaṁ vassānaṁ accayena kicchena kasirena tato tato dasavaggaṁ bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ soṇaṁ upasampādesi. 12. Mahākaccānassapañcavaraparidassana
Please give me the going forth.” “It’s difficult, Soṇa, to live the spiritual life all one’s life, eating one meal a day and sleeping by oneself. So follow the Buddhas’ instruction while remaining as a householder. At suitable times you can eat one meal a day, sleep by yourself, and abstain from sexuality.” As a result, Soṇa’s intention to go forth died down. A second time Soṇa asked Mahākaccāna for the going forth, but got the same response. A third time he asked for the going forth and Mahākaccāna finally relented. At that time in the southern region of Avantī, there were few monks. Only after three years, with much trouble and difficulty, was Mahākaccāna able to gather a sangha of ten monks from here and there to give the full ordination to Venerable Soṇa. 12. The making known of the five favors for Mahākaccāna
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
22. Nissayapaṭippassaddhikathā Tena kho pana samayena bhikkhū ācariyupajjhāyesu pakkantesupi vibbhantesupi kālaṅkatesupi pakkhasaṅkantesupi nissayapaṭippassaddhiyo na jānanti. Bhagavato etamatthaṁ ārocesuṁ. “Pañcimā, bhikkhave, nissayapaṭippassaddhiyo upajjhāyamhā— upajjhāyo pakkanto vā hoti, vibbhanto vā, kālaṅkato vā, pakkhasaṅkanto vā, āṇattiyeva pañcamī. Chayimā, bhikkhave, nissayapaṭippassaddhiyo ācariyamhā— ācariyo pakkanto vā hoti, vibbhanto vā, kālaṅkato vā, pakkhasaṅkanto vā, āṇattiyeva pañcamī, upajjhāyena vā samodhānagato hoti. Nissayapaṭippassaddhikathā niṭṭhitā. 23. Upasampādetabbapañcaka Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
22. Discussion of the ending of formal support At that time there were preceptors and teachers who went away, disrobed, died, or joined another religion or sect, but their pupils did not know about the ending of support. They told the Buddha. “There are these five reasons why the formal support from a preceptor comes to an end: the preceptor goes away; the preceptor disrobes; the preceptor dies; the preceptor joins another religion or sect; or the preceptor orders it. There are these six reasons why the formal support from a teacher comes to an end: the teacher goes away; the teacher disrobes; the teacher dies; the teacher joins another religion or sect; the teacher orders it; or one is reunited with one’s preceptor.” The discussion of the ending of formal support is finished. 23. The five requirements for giving the full ordination “A monk who has five qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him.
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
sambuddhena pakāsitaṁ; Daṭṭhabbā paṭikātabbā, nissajjetā na vijjati. Tassa ukkhepanā kammā, satta honti adhammikā; Āpannaṁ anuvattantaṁ, satta tepi adhammikā. Āpannaṁ nānuvattantaṁ, satta kammā sudhammikā; Sammukhā paṭipucchā ca,
Explained the Fully Awakened one; They are to be seen, to be remedied, There is no sending away. A procedure of ejection against one, Seven are illegitimate; If committed but acting properly, Those seven too are illegitimate. If committed and not acting properly, Seven procedures are legitimate; Face-to-face, and questioning,
死
vinaya
趣旨一致
中
“na, bhikkhave, pañcahi ābādhehi phuṭṭho pabbājetabbo. Yo pabbājeyya, āpatti dukkaṭassā”ti. 27. Rājabhaṭavatthu Tena kho pana samayena rañño māgadhassa seniyassa bimbisārassa paccanto kupito hoti. Atha kho rājā māgadho seniyo bimbisāro senānāyake mahāmatte āṇāpesi— “gacchatha, bhaṇe, paccantaṁ uccinathā”ti. “Evaṁ, devā”ti kho senānāyakā mahāmattā rañño māgadhassa seniyassa bimbisārassa paccassosuṁ. Atha kho abhiññātānaṁ abhiññātānaṁ yodhānaṁ etadahosi— “mayaṁ kho yuddhābhinandino gacchantā pāpañca karoma, bahuñca apuññaṁ pasavāma. Kena nu kho mayaṁ upāyena pāpā ca virameyyāma kalyāṇañca kareyyāmā”ti?
“You shouldn’t give the going forth to anyone afflicted with any of the five diseases. If you do, you commit an offense of wrong conduct.” 27. Those employed by the king On one occasion unrest erupted in the outlying districts governed by King Bimbisāra. The king told his generals, “Go and sort out those districts.” “Yes, sir.” But the most distinguished soldiers thought, “If we go and enjoy the battle, we’ll do what’s bad and make much demerit. How can we avoid what’s bad and do what’s good instead?”
⚠ 初学者には難しい
死
vinaya
趣旨一致
中
Atha kho tesaṁ yodhānaṁ etadahosi— “ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā. Sace kho mayaṁ samaṇesu sakyaputtiyesu pabbajeyyāma, evaṁ mayaṁ pāpā ca virameyyāma kalyāṇañca kareyyāmā”ti. Atha kho te yodhā bhikkhū upasaṅkamitvā pabbajjaṁ yāciṁsu. Te bhikkhū pabbājesuṁ, upasampādesuṁ. Senānāyakā mahāmattā rājabhaṭe pucchiṁsu— “kiṁ nu kho, bhaṇe, itthannāmo ca itthannāmo ca yodhā na dissantī”ti? “Itthannāmo ca itthannāmo ca, sāmi, yodhā bhikkhūsu pabbajitā”ti. Senānāyakā mahāmattā ujjhāyanti khiyyanti vipācenti— “kathañhi nāma samaṇā sakyaputtiyā rājabhaṭaṁ pabbājessantī”ti.
It occurred to them, “These Sakyan monastics have integrity. They’re celibate and their conduct is good, and they’re truthful, moral, and have a good character. If we go forth with them, we’ll avoid what’s bad and do what’s good.” Those soldiers then went to the monks and asked for the going forth. And the monks gave them the going forth and the full ordination. Soon afterwards the generals asked among the king’s employees, “Where are the soldiers so-and-so and so-and-so?” “They’ve gone forth with the monks.” The generals complained and criticized the monks, “How could the Sakyan monastics give the going forth to those who are employed by the king?”
⚠ 出家者向けの文脈,初学者には難しい
死
vinaya
趣旨一致
中
mañjiṭṭhakaṇhacīvarā. Mahāraṅgamahānāma- acchinnā dīghameva ca; Pupphaphalakañcukañca, tirīṭakañca dhārayuṁ. Bhikkhunī sikkhamānāya, sāmaṇerāya accaye; Niyyādite parikkhāre, bhikkhuniyova issarā. Bhikkhussa sāmaṇerassa,
Magenta, and black robes. Orange and beige, Single piece, and just long; Floral, fruit, and close-fitting jacket, And lodh tree, they wore. Nun, of a trainee nun, Of a novice nun, after death; The requisites are handed back, Just the nuns are the owners. Of a monk, of a novice monk,
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
“gaccha, je. Ārāmaṁ gantvā kālaṁ ārocehi—kālo, bhante, niṭṭhitaṁ bhattan”ti. Atha kho te bhikkhū gattāni sītiṁ karitvā kallakāyā cīvarāni gahetvā yathāvihāraṁ pavisiṁsu. Atha kho sā dāsī ārāmaṁ gantvā bhikkhū apassantī— “natthi ārāme bhikkhū, suñño ārāmo”ti— yena visākhā migāramātā tenupasaṅkami; upasaṅkamitvā visākhaṁ migāramātaraṁ etadavoca— Atha kho visākhāya migāramātuyā paṇḍitāya viyattāya medhāviniyā etadahosi— “gaccha, je. Ārāmaṁ gantvā kālaṁ ārocehi—kālo, bhante, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā bhikkhū āmantesi— “sandahatha, bhikkhave, pattacīvaraṁ; kālo bhattassā”ti. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
So she sent the slave back to the monastery with the same instructions. When the monks had cooled their bodies and felt invigorated, they took their robes and entered their dwellings. When the slave arrived, she didn’t see any monks. She thought, “There are no monks in the monastery. It’s empty.” She returned and told Visākhā what had happened. Once again Visākhā realized what was going on, and she told the slave to go to the monastery one more time. When the message had been delivered, the Buddha said to the monks, “Get your bowls and robes. It’s time for the meal.” “Yes, sir.”
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
Tena kho pana samayena aññataraṁ kulaṁ ahivātakarogena kālaṅkataṁ hoti. Tassa pitāputtakā sesā honti. Te bhikkhūsu pabbajitvā ekatova piṇḍāya caranti. Atha kho so dārako pituno bhikkhāya dinnāya upadhāvitvā etadavoca— “mayhampi, tāta, dehi; Manussā ujjhāyanti khiyyanti vipācenti— “abrahmacārino ime samaṇā sakyaputtiyā. Ayampi dārako bhikkhuniyā jāto”ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.
At one time most of the members of a particular family had died from a deadly and contagious disease. Only a father and son were left. After going forth as monks, they walked together for alms. Then, when the boy had handed over his almsfood to his father, he said, “Give to me too, daddy!” People complained and criticized the monks, “These Sakyan monastics are not celibate. This boy was born to a nun!” The monks heard the complaints of those people and they told the Buddha.
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
Imāhaṁ, bhante, atthavasaṁ sampassamānā icchāmi saṅghassa yāvajīvaṁ gamikabhattaṁ dātuṁ. Puna caparaṁ, bhante, gilānassa bhikkhuno sappāyāni bhojanāni alabhantassa ābādho vā abhivaḍḍhissati, kālaṅkiriyā vā bhavissati. Tassa me gilānabhattaṁ bhuttassa ābādho na abhivaḍḍhissati, kālaṅkiriyā na bhavissati. Imāhaṁ, bhante, atthavasaṁ sampassamānā icchāmi saṅghassa yāvajīvaṁ gilānabhattaṁ dātuṁ. Puna caparaṁ, bhante, gilānupaṭṭhāko bhikkhu attano bhattaṁ pariyesamāno gilānassa ussūre bhattaṁ nīharissati, bhattacchedaṁ karissati. So me gilānupaṭṭhākabhattaṁ bhuñjitvā gilānassa kālena bhattaṁ nīharissati, bhattacchedaṁ na karissati. Imāhaṁ, bhante, atthavasaṁ sampassamānā icchāmi saṅghassa yāvajīvaṁ gilānupaṭṭhākabhattaṁ dātuṁ. Puna caparaṁ, bhante, gilānassa bhikkhuno sappāyāni bhesajjāni alabhantassa ābādho vā abhivaḍḍhissati, kālaṅkiriyā vā bhavissati. Tassa me gilānabhesajjaṁ paribhuttassa ābādho na abhivaḍḍhissati, kālaṅkiriyā na bhavissati. Imāhaṁ, bhante, atthavasaṁ sampassamānā icchāmi saṅghassa yāvajīvaṁ gilānabhesajjaṁ dātuṁ.
This is why I wish to give meals to the departing monks for as long as I live. Also, if sick monks don’t get suitable food, their illness might get worse, or they might die. But if they eat a meal from me, their illness won’t get worse, and they won’t die. This is why I wish to give meals to the sick monks for as long as I live. Also, if the monks who nurse the sick have to get their own meals, they won’t be able to bring back meals for the sick until after midday, and then the sick won’t be able to eat. But if they eat a meal from me, they’ll be able to bring back meals for the sick in good time, and the sick will be able to eat. This is why I wish to give meals to those monks who nurse the sick for as long as I live. Also, if the sick monks don’t get suitable medicines, their illness might get worse or they might die. But if they get medicine from me, their illness won’t get worse, and they won’t die. This is why I wish to give medicine to the Sangha for as long as I live.
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）