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経典: vinaya
✕ クリア
死
vinaya
趣旨一致
中
“Na, bhikkhave, ūnapannarasavasso dārako pabbājetabbo. Yo pabbājeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena āyasmato ānandassa upaṭṭhākakulaṁ saddhaṁ pasannaṁ ahivātakarogena kālaṅkataṁ hoti, dve ca dārakā sesā honti. Te porāṇakena āciṇṇakappena bhikkhū passitvā upadhāvanti. Bhikkhū apasādenti. Atha kho āyasmato ānandassa etadahosi— “bhagavatā paññattaṁ— ‘na ūnapannarasavasso dārako pabbājetabbo’ti. Ime ca dārakā ūnapannarasavassā. Kena nu kho upāyena ime dārakā na vinasseyyun”ti?
“You shouldn’t give the going forth to a boy less than fifteen years old. If you do, you commit an offense of wrong conduct.” At that time there was a family with faith and confidence that was supporting Venerable Ānanda. Then most of its members died from a deadly and contagious disease, and only two boys were left behind. When they saw the monks, they ran up to them, as they had done before. When the monks dismissed them, Ānanda thought, “The Buddha has laid down a rule that a boy less than fifteen years old shouldn’t be given the going forth, which applies to these boys. How then can I make sure that these boys don’t perish?”
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
“Kiṁ pana tvaṁ, visākhe, ānisaṁsaṁ sampassamānā tathāgataṁ aṭṭha varāni yācasī”ti? “Idha, bhante, disāsu vassaṁvuṭṭhā bhikkhū sāvatthiṁ āgacchissanti bhagavantaṁ dassanāya. Te bhagavantaṁ upasaṅkamitvā pucchissanti— ‘itthannāmo, bhante, bhikkhu kālaṅkato, tassa kā gati ko abhisamparāyo’ti? Taṁ bhagavā byākarissati sotāpattiphale vā sakadāgāmiphale vā anāgāmiphale vā arahatte vā. Tyāhaṁ upasaṅkamitvā pucchissāmi— ‘āgatapubbā nu kho, bhante, tena ayyena sāvatthī’ti? Sace me vakkhanti— ‘āgatapubbā tena bhikkhunā sāvatthī’ti niṭṭhamettha gacchissāmi— ‘nissaṁsayaṁ me paribhuttaṁ tena ayyena vassikasāṭikā vā āgantukabhattaṁ vā gamikabhattaṁ vā gilānabhattaṁ vā gilānupaṭṭhākabhattaṁ vā gilānabhesajjaṁ vā dhuvayāgu vā’ti.
“But, Visākhā, what benefit do you see that you ask me for these eight favors?” “Well, it will happen that monks who have completed the rainy-season residence in the various regions will come to Sāvatthī to visit the Buddha. If a monk has died, they’ll ask you about his destination, and you’ll tell them whether he’s reached the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, or perfection. I’ll then ask those monks whether that dead monk had previously visited Sāvatthī. If they say he had, I may conclude, ‘No doubt that venerable will have enjoyed a rainy-season robe supplied by me. Or he will have enjoyed a meal for newly-arrived monks, a meal for departing monks, a meal for sick monks, a meal for those nursing the sick, medicines, or a regular supply of congee—all given by me.’
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
Aññataropi kho hatthināgo ākiṇṇo viharati hatthīhi hatthinīhi hatthikaḷabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādati, obhaggobhaggañcassa sākhābhaṅgaṁ khādanti, āvilāni ca pānīyāni pivati, ogāhā cassa otiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo gacchanti. Atha kho tassa hatthināgassa etadahosi— Yannūnāhaṁ ekova gaṇasmā vūpakaṭṭho vihareyyan”ti. Atha kho so hatthināgo yūthā apakkamma yena pālileyyakaṁ rakkhitavanasaṇḍo bhaddasālamūlaṁ yena bhagavā tenupasaṅkami, upasaṅkamitvā soṇḍāya bhagavato pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti, appaharitañca karoti. “ahaṁ kho pubbe ākiṇṇo na phāsu vihāsiṁ hatthīhi hatthinīhi hatthikaḷabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādiṁ, obhaggobhaggañca me sākhābhaṅgaṁ khādiṁsu, āvilāni ca pānīyāni apāyiṁ ogāhā ca me otiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo agamaṁsu. Somhi etarahi eko adutiyo sukhaṁ phāsu viharāmi aññatreva hatthīhi hatthinīhi hatthikaḷabhehi hatthicchāpehī”ti. Atha kho bhagavā attano ca pavivekaṁ viditvā tassa ca hatthināgassa cetasā cetoparivitakkamaññāya tāyaṁ velāyaṁ imaṁ udānaṁ udānesi— “Etaṁ nāgassa nāgena, īsādantassa hatthino; Sameti cittaṁ cittena,
At that time there was a large bull elephant who lived surrounded by a herd—by males and females, by juveniles and babies. He ate grass with the tips broken off and drank muddy water. Other elephants ate the branches that he had pulled down. And when he was immersed in a pool, the female elephants came rubbing their bodies against his. He considered this and thought, “Why don’t I leave the herd and stay by myself?” He then left the herd and went to Pālileyyaka, to where the Buddha was at the foot of the auspicious sal tree. And he attended on the Buddha, using his trunk to set out water for drinking and water for washing, and to clear the vegetation. “Previously, when I was surrounded by the other elephants, I wasn’t at ease. But now that I’m alone, away from those elephants, I’m happy and at ease.” After considering his own seclusion and reading the mind of the elephant, the Buddha uttered a heartfelt exclamation: “The mind of this mighty elephant, With tusks like chariot poles, Agrees with the mind of the Sage,
⚠ 自己責任論に誤解されやすい
死
vinaya
趣旨一致
中
‘idaṁ vo samaṇānaṁ sakyaputtiyānaṁ kappati, idaṁ vo na kappatī’ti. Sace mayaṁ khuddānukhuddakāni sikkhāpadāni samūhanissāma, bhavissanti vattāro— ‘dhūmakālikaṁ samaṇena gotamena sāvakānaṁ sikkhāpadaṁ paññattaṁ. Yāvimesaṁ satthā aṭṭhāsi tāvime sikkhāpadesu sikkhiṁsu. Yato imesaṁ satthā parinibbuto, na dānime sikkhāpadesu sikkhantī’ti. Yadi saṅghassa pattakallaṁ, saṅgho apaññattaṁ nappaññapeyya, paññattaṁ na samucchindeyya, yathāpaññattesu sikkhāpadesu samādāya vatteyya. Esā ñatti. Suṇātu me, āvuso, saṅgho. Santamhākaṁ sikkhāpadāni gihigatāni. Gihinopi jānanti—
what is allowable for us and what is not. If we abolish the minor training rules, some people will say, ‘The ascetic Gotama laid down training rules for his disciples until the time of his death. But they practice the training rules only as long as their teacher is alive. Since their teacher has now attained final extinguishment, they no longer practice them.’ If the Sangha is ready, it shouldn’t lay down new rules, nor get rid of existing ones, and it should undertake to practice the training rules as they are. This is the motion. Please, venerables, I ask the Sangha to listen. We have training rules that relate to householders. The householders know
死
vinaya
趣旨一致
中
‘idaṁ vo samaṇānaṁ sakyaputtiyānaṁ kappati, idaṁ vo na kappatī’ti. Sace mayaṁ khuddānukhuddakāni sikkhāpadāni samūhanissāma, bhavissanti vattāro— ‘dhūmakālikaṁ samaṇena gotamena sāvakānaṁ sikkhāpadaṁ paññattaṁ. Yāvimesaṁ satthā aṭṭhāsi tāvime sikkhāpadesu sikkhiṁsu. Yato imesaṁ satthā parinibbuto, na dānime sikkhāpadesu sikkhantī’ti. Saṅgho apaññattaṁ nappaññapeti, paññattaṁ na samucchindati, yathāpaññattesu sikkhāpadesu samādāya vattati. Yassāyasmato khamati apaññattassa appaññāpanā, paññattassa asamucchedo, yathāpaññattesu sikkhāpadesu samādāya vattanā, so tuṇhassa; yassa nakkhamati, so bhāseyya. Saṅgho apaññattaṁ nappaññapeti, paññattaṁ na samucchindati, yathāpaññattesu sikkhāpadesu samādāya vattati. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī”ti.
what is allowable for us and what is not. If we abolish the minor training rules, some people will say, ‘The ascetic Gotama laid down training rules for his disciples until the time of his death. But they practice the training rules only as long as their teacher is alive. Since their teacher has now attained final extinguishment, they no longer practice them.’ The Sangha doesn’t lay down new rules, nor get rid of existing ones, and it undertakes to practice the training rules as they are. Any monk who approves of not laying down new rules, nor of getting rid of existing ones, and of undertaking to practice the training rules as they are should remain silent. Any monk who doesn’t approve should speak up. The Sangha doesn’t lay down new rules, nor get rid of the existing ones, and it undertakes to practice the training rules as they are. The Sangha approves and is therefore silent. I’ll remember it thus.”
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
“Ahaṁ kho, bhante, ayaṁ mahāpajāpati gotamī bhagavato mātucchā āpādikā posikā khīrassa dāyikā bhagavantaṁ janettiyā kālaṅkatāya thaññaṁ pāyesīti mātugāmassa tathāgatappavedite dhammavinaye pabbajjaṁ ussukkaṁ akāsiṁ. Nāhaṁ taṁ dukkaṭaṁ passāmi, api cāyasmantānaṁ saddhāya desemi taṁ dukkaṭan”ti. Tena kho pana samayena āyasmā purāṇo dakkhiṇāgirismiṁ cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. Atha kho āyasmā purāṇo therehi bhikkhūhi dhamme ca vinaye ca saṅgīte dakkhiṇāgirismiṁ yathābhirantaṁ viharitvā yena rājagahaṁ yena veḷuvanaṁ kalandakanivāpo yena therā bhikkhū tenupasaṅkami, upasaṅkamitvā therehi bhikkhūhi saddhiṁ paṭisammoditvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ purāṇaṁ therā bhikkhū etadavocuṁ— “therehi, āvuso purāṇa, dhammo ca vinayo ca saṅgīto. Upehi taṁ saṅgītin”ti. “Susaṅgītāvuso, therehi dhammo ca vinayo ca. Api ca yatheva mayā bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ, tathevāhaṁ dhāressāmī”ti. 3. Brahmadaṇḍakathā
“I made this effort because Mahāpajāpati Gotamī was the Buddha’s aunt who nurtured him, brought him up, and breastfed him when his own mother died. I can’t see that I’ve committed any wrong conduct, but I’ll confess it out of faith in the venerables.” At that time Venerable Purāṇa was wandering in the Southern Hills with a large sangha of five hundred monks. Soon the senior monks had concluded the communal recitation of the Teaching and the Monastic Law. Then, when Purāṇa had stayed in the Southern Hills for as long as he liked, he went to the Bamboo Grove at Rājagaha. There he went up to the senior monks, exchanged pleasantries with them, and sat down. And they said to him, “Purāṇa, the senior monks have recited the Teaching and the Monastic Law. Please accept that communal recitation.” “The Teaching and the Monastic Law have been well-recited by the senior monks. Nevertheless, I’ll remember what I myself have received from the Buddha.” 3. Discussion of the supreme penalty
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
Hatthibhaṇḍā assabhaṇḍā dūsesuṁ. Te ujjhāyanti khiyyanti vipācenti— “paṇḍakā ime samaṇā sakyaputtiyā. Yepi imesaṁ na paṇḍakā, tepi ime paṇḍake dūsenti. Evaṁ ime sabbeva abrahmacārino”ti. Assosuṁ kho bhikkhū tesaṁ hatthibhaṇḍānaṁ assabhaṇḍānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Paṇḍako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo”ti. Tena kho pana samayena aññataro purāṇakulaputto khīṇakolañño sukhumālo hoti. “ahaṁ kho sukhumālo, na paṭibalo anadhigataṁ vā bhogaṁ adhigantuṁ, adhigataṁ vā bhogaṁ phātiṁ kātuṁ.
And they had sex with him. They complained and criticized him, “These Sakyan monastics are <i lang='pi' translate='no'>paṇḍakas</i>. And those who are not have sex with them. None of them is celibate.” The monks heard their complaints and told the Buddha. “A <i lang='pi' translate='no'>paṇḍaka</i> shouldn’t be given the full ordination. If it has been given, he should be expelled.” At one time there was a gentleman who had been brought up in comfort, but whose entire family had died. “I’ve been brought up in comfort and I’m incapable of making money.
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi— “Yadā have pātubhavanti dhammā, Ātāpino jhāyato brāhmaṇassa; Vidhūpayaṁ tiṭṭhati mārasenaṁ, Sūriyova obhāsayamantalikkhan”ti. Bodhikathā niṭṭhitā. 2. Ajapālakathā Atha kho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā bodhirukkhamūlā yena ajapālanigrodho tenupasaṅkami, upasaṅkamitvā ajapālanigrodhamūle sattāhaṁ ekapallaṅkena nisīdi vimuttisukhapaṭisaṁvedī. Atha kho aññataro huṁhuṅkajātiko brāhmaṇo yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavatā saddhiṁ sammodi.
Seeing the significance of this, the Buddha uttered a heartfelt exclamation: “When things become clear To the energetic brahmin who practices absorption, He defeats the army of the Lord of Death, Like the sun beaming in the sky.” The account with the Bodhi tree is finished. 2. The account with the goatherd’s banyan tree After seven days, the Buddha came out from that stillness and went from the Bodhi tree to a goatherd’s banyan tree. There too he sat cross-legged for seven days without moving, experiencing the bliss of freedom. Then a brahmin devoted to mystical mantras went up to the Buddha, exchanged pleasantries with him,
死
vinaya
趣旨一致
中
So tehi upaṭṭhahiyamāno kālamakāsi. Atha kho te bhikkhū tassa bhikkhuno pattacīvaramādāya sāvatthiṁ gantvā bhagavato etamatthaṁ ārocesuṁ. “Bhikkhussa, bhikkhave, kālaṅkate saṅgho sāmī pattacīvare, api ca gilānupaṭṭhākā bahūpakārā. Anujānāmi, bhikkhave, saṅghena ticīvarañca pattañca gilānupaṭṭhākānaṁ dātuṁ. Evañca pana, bhikkhave, dātabbaṁ. Tena gilānupaṭṭhākena bhikkhunā saṅghaṁ upasaṅkamitvā evamassa vacanīyo— ‘itthannāmo, bhante, bhikkhu kālaṅkato. Idaṁ tassa ticīvarañca patto cā’ti. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
But while they were nursing him, he died. They then took his bowl and robes and went to Sāvatthī, where they told the Buddha what had happened. “When a monk dies, the Sangha becomes the owner of his bowl and robes. Still, the nurses have been very helpful. I allow the Sangha to give the three robes and the bowl to the nurses. And they should be given like this. The monk nurse should approach the Sangha and say, ‘Venerables, monk so-and-so has died. Here are his three robes and bowl.’ A competent and capable monk should then inform the Sangha:
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
‘Suṇātu me, bhante, saṅgho. Itthannāmo bhikkhu kālaṅkato. Idaṁ tassa ticīvarañca patto ca. Yadi saṅghassa pattakallaṁ, saṅgho imaṁ ticīvarañca pattañca gilānupaṭṭhākānaṁ dadeyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Itthannāmo bhikkhu kālaṅkato. Idaṁ tassa ticīvarañca patto ca. Saṅgho imaṁ ticīvarañca pattañca gilānupaṭṭhākānaṁ deti. Yassāyasmato khamati imassa ticīvarassa ca pattassa ca gilānupaṭṭhākānaṁ dānaṁ, so tuṇhassa;
‘Please, venerables, I ask the Sangha to listen. Monk so-and-so has died. Here are his three robes and bowl. If the Sangha is ready, it should give the three robes and the bowl to the nurses. This is the motion. Please, venerables, I ask the Sangha to listen. Monk so-and-so has died. Here are his three robes and bowl. The Sangha gives the three robes and the bowl to the nurses. Any monk who approves of giving the three robes and the bowl to the nurses should remain silent.
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
yassa nakkhamati, so bhāseyya. Dinnaṁ idaṁ saṅghena ticīvarañca patto ca gilānupaṭṭhākānaṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. Tena kho pana samayena aññataro sāmaṇero kālaṅkato hoti. “Sāmaṇerassa, bhikkhave, kālaṅkate saṅgho sāmī pattacīvare, api ca gilānupaṭṭhākā bahūpakārā. Anujānāmi, bhikkhave, saṅghena cīvarañca pattañca gilānupaṭṭhākānaṁ dātuṁ. Evañca pana, bhikkhave, dātabbaṁ. Tena gilānupaṭṭhākena bhikkhunā saṅghaṁ upasaṅkamitvā evamassa vacanīyo— ‘itthannāmo, bhante, sāmaṇero kālaṅkato, idaṁ tassa cīvarañca patto cā’ti.
Any monk who doesn’t approve should speak up. The Sangha has given the three robes and the bowl to the nurses. The Sangha approves and is therefore silent. I’ll remember it thus.’” On one occasion a novice monk had died. “When a novice monk dies, the Sangha becomes the owner of his bowl and robes. Still, the nurses have been very helpful. I allow the Sangha to give the robes and the bowl to the nurses. And they should be given like this. The monk nurse should approach the Sangha and say, ‘Venerables, the novice monk so-and-so has died. Here are his robes and bowl.’
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）