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経典: vinaya
✕ クリア
苦しみ
vinaya
趣旨一致
中
Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā tattheva pakkamati, aññassa dātabbā pārisuddhi. Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā tattheva vibbhamati …pe… kālaṁ karoti … sāmaṇero paṭijānāti … sikkhaṁ paccakkhātako paṭijānāti … antimavatthuṁ ajjhāpannako paṭijānāti … ummattako paṭijānāti … khittacitto paṭijānāti … vedanāṭṭo paṭijānāti … āpattiyā adassane ukkhittako paṭijānāti …
If, after the purity has been passed on to him, the monk who is conveying the purity goes away right then and there, then the purity should be passed on to someone else. If, after the purity has been passed on to him, the monk who is conveying the purity disrobes right then and there, dies right then and there, admits right then and there that he’s a novice monk, admits right then and there that he’s renounced the training, admits right then and there that he’s committed the worst kind of offense, admits right then and there that he’s insane, admits right then and there that he’s deranged, admits right then and there that he’s overwhelmed by pain, admits right then and there that he’s been ejected for not recognizing an offense,
⚠ 希死念慮の場面では使わない,出家者向けの文脈
苦しみ
vinaya
趣旨一致
中
Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti. “Taggha tvaṁ, āvuso, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ duṭṭhacitto vadhakacitto idhūpasaṅkanto. Yato ca kho tvaṁ, āvuso, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. Vuḍḍhi hesā, āvuso, ariyassa vinaye— yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjatī”ti. Atha kho bhagavā tassa purisassa anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. Yadā taṁ bhagavā aññāsi kallacittaṁ, muducittaṁ, vinīvaraṇacittaṁ, udaggacittaṁ, pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi— dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaheyya;
Please forgive me so that I may restrain myself in the future.” “You have certainly made a mistake. You’ve been foolish, confused, and unskillful. But since you acknowledge your mistake and make proper amends, I forgive you. For this is called growth in the training of the noble ones: acknowledging a mistake, making proper amends, and undertaking restraint for the future.” The Buddha then gave him a progressive talk— on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. When the Buddha knew that his mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path. And just as a clean and stainless cloth absorbs dye properly,
⚠ 初手で出すと冷たく見える,出家者向けの文脈
苦しみ
vinaya
趣旨一致
中
Kareyya ce, āpatti dukkaṭassa. Chandahārako ce, bhikkhave, dinne chande tattheva pakkamati, aññassa dātabbo chando. Chandahārako ce, bhikkhave, dinne chande tattheva vibbhamati …pe… kālaṁ karoti … sāmaṇero paṭijānāti … sikkhaṁ paccakkhātako paṭijānāti … antimavatthuṁ ajjhāpannako paṭijānāti … ummattako paṭijānāti … khittacitto paṭijānāti … vedanāṭṭo paṭijānāti …
If you do, you commit an offense of wrong conduct. If, after the consent has been given to him, the monk who is conveying the consent goes away right then and there, then the consent should be given to someone else. If, after the consent has been given to him, the monk who is conveying the consent disrobes right then and there, dies right then and there, admits right then and there that he’s a novice monk, admits right then and there that he’s renounced the training, admits right then and there that he’s committed the worst kind of offense, admits right then and there that he’s insane, admits right then and there that he’s deranged, admits right then and there that he’s overwhelmed by pain,
⚠ 希死念慮の場面では使わない,出家者向けの文脈
苦しみ
vinaya
趣旨一致
中
khittacitto hoti …pe… vedanāṭṭo hoti …pe… tassa honti āpattiyo paṭicchannāyopi appaṭicchannāyopi …pe… (yathā heṭṭhā vitthāritaṁ tathā vitthāretabbaṁ) ekaccā āpattiyo jānāti, ekaccā āpattiyo na jānāti …pe… ekaccā āpattiyo sarati, ekaccā āpattiyo nassarati …pe… ekaccāsu āpattīsu nibbematiko, ekaccāsu āpattīsu vematiko. Yāsu āpattīsu nibbematiko tā āpattiyo chādeti; yāsu āpattīsu vematiko tā āpattiyo nacchādeti. So vedanāṭṭo hoti.
becomes deranged … is overwhelmed by pain … both concealed and unconcealed … (to be expanded as above) … he’s aware of some of the offenses, but not others … he remembers some of the offenses, but not others … he’s sure of some of the offenses, but unsure of others. He conceals the offenses he’s sure of, but not those he’s unsure of. He then becomes overwhelmed by pain.
苦しみ
vinaya
趣旨一致
中
abbhānāraho antarā sambahulā saṅghādisesā āpattiyo āpajjitvā appaṭicchādetvā vibbhamati …pe… (mānattāraho ca mānattacārī ca abbhānāraho ca yathā parivāso vitthārito tathā vitthāretabbo). Idha pana, bhikkhave, bhikkhu abbhānāraho antarā sambahulā saṅghādisesā āpattiyo āpajjitvā appaṭicchādetvā sāmaṇero hoti …pe… ummattako hoti …pe… khittacitto hoti …pe… vedanāṭṭo hoti …pe… tassa honti āpattiyo paṭicchannāyopi appaṭicchannāyopi …pe… ekaccā āpattiyo jānāti, ekaccā āpattiyo na jānāti …pe… ekaccā āpattiyo sarati, ekaccā āpattiyo nassarati …pe… ekaccāsu āpattīsu nibbematiko, ekaccāsu āpattīsu vematiko.
who deserves rehabilitation commits a number of unconcealed offenses entailing suspension and then disrobes. … (‘who deserves the trial period’, ‘who’s undertaking the trial period’, and ‘who deserves rehabilitation’ are to be expanded as for ‘on probation’) … It may be that a monk who deserves rehabilitation commits a number of unconcealed offenses entailing suspension and then becomes a novice monk … goes insane … becomes deranged … is overwhelmed by pain … both concealed and unconcealed … he’s aware of some of the offenses, but not others … he remembers some of the offenses, but not others … he’s sure of some of the offenses, but unsure of others.
⚠ 出家者向けの文脈
苦しみ
vinaya
趣旨一致
中
Yāsu āpattīsu nibbematiko tā āpattiyo chādeti; yāsu āpattīsu vematiko tā āpattiyo nacchādeti. So vedanāṭṭo hoti. So puna avedanāṭṭo hutvā yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko nacchādeti; yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko nacchādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko chādeti …pe… yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko chādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko nacchādeti …pe… yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko chādeti; So bhikkhu mūlāya paṭikassitabbo.
He conceals the offenses he’s sure of, but not those he’s unsure of. He then becomes overwhelmed by pain. Having recovered and having become sure of all the offenses, he conceals none of them. … having become sure of all of them, he doesn’t conceal those offenses he was previously sure of, but conceals those he was unsure of. … having become sure of all of them, he conceals those offenses he was previously sure of, but not those he was unsure of. … having become sure of all of them, he conceals all of them. He’s to be sent back to the beginning.
⚠ 出家者向けの文脈
苦しみ
vinaya
趣旨一致
中
Tattha ye te manussā assaddhā appasannā dubbuddhino, te evamāhaṁsu— “abhirūpo vata, bho, mahāsamaṇo nāgena viheṭhīyissatī”ti. Ye pana te manussā saddhā pasannā paṇḍitā byattā buddhimanto, te evamāhaṁsu— “nacirassaṁ vata, bho, nāgo nāgena saṅgāmessatī”ti. Atha kho bhagavā nāḷāgiriṁ hatthiṁ mettena cittena phari. Atha kho nāḷāgiri hatthī bhagavato mettena cittena phuṭṭho soṇḍaṁ oropetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato purato aṭṭhāsi. Atha kho bhagavā dakkhiṇena hatthena nāḷāgirissa hatthissa kumbhaṁ parāmasanto nāḷāgiriṁ hatthiṁ imāhi gāthāhi ajjhabhāsi— “Mā kuñjara nāgamāsado, Dukkhañhi kuñjara nāgamāsado; Na hi nāgahatassa kuñjara,
The foolish people with little faith and confidence said, “The elephant will hurt the handsome, great ascetic.” But the wise people with faith and confidence said, “Soon the great man and the great elephant will meet in battle.” The Buddha then pervaded Nāḷāgiri with a mind of love. Feeling it, Nāḷāgiri lowered his trunk, went up to the Buddha, and stood in front of him. And while stroking Nāḷāgiri on the forehead with his right hand, the Buddha spoke these verses: “Do not, elephant, attack a great man; Painful it is to attack a great man. For a killer of a great man,
⚠ 初手で出すと冷たく見える
苦しみ
vinaya
趣旨一致
中
Atha kho te bhikkhū yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamiṁsu. “saccaṁ kira te, āvuso ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ— “Evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti. “Māvuso ariṭṭha, evaṁ avaca. Mā bhagavantaṁ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṁ. Na hi bhagavā evaṁ vadeyya. Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā. Alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā bhagavatā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.
They went to him “Is it true, Ariṭṭha, that you have such a view?” “Yes, indeed. As I understand the Buddha’s Teaching, the things he calls obstacles are not able to obstruct one who indulges in them.” “No, Ariṭṭha, don’t misrepresent the Buddha, for it’s not good to misrepresent him. The Buddha would never say such a thing. The Buddha has given many discourses about the obstacles being obstructive and how they obstruct one who indulges in them. The Buddha has said that the enjoyment provided by worldly pleasures is small, whereas the suffering and trouble with them are huge, and so their drawbacks are greater.
⚠ 出家者向けの文脈
苦しみ
vinaya
趣旨一致
中
Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Maṁsapesūpamā kāmā vuttā bhagavatā …pe… tiṇukkūpamā kāmā vuttā bhagavatā …pe… aṅgārakāsūpamā kāmā vuttā bhagavatā … supinakūpamā kāmā vuttā bhagavatā … yācitakūpamā kāmā vuttā bhagavatā … rukkhaphalūpamā kāmā vuttā bhagavatā … asisūnūpamā kāmā vuttā bhagavatā … sattisūlūpamā kāmā vuttā bhagavatā … sappasirūpamā kāmā vuttā bhagavatā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti.
The Buddha has said that worldly pleasures are similar to a skeleton, similar to a piece of meat, similar to a grass torch, similar to a pit of coals, similar to a dream, similar to borrowed goods, similar to fruits on a tree, similar to a knife and chopping block, similar to swords and stakes, and similar to a snake’s head. The suffering and trouble with them are huge, and so their drawbacks are greater.”
苦しみ
vinaya
趣旨一致
中
Evampi kho ariṭṭho bhikkhu gaddhabādhipubbo tehi bhikkhūhi vuccamāno tatheva taṁ pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati— Yato ca kho te bhikkhū nāsakkhiṁsu ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ paṭipucchi— “saccaṁ kira te, ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ— tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti? “Evaṁ byā kho ahaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti. “Kassa nu kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi? Nanu mayā, moghapurisa, anekapariyāyena antarāyikā dhammā antarāyikā vuttā? Alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.
But even though the monks corrected Ariṭṭha in this way, he stubbornly held on to that bad and erroneous view, and continued to insist on it. And since they were unable to make him give up that view, they went to the Buddha and told him what had happened. Soon afterwards the Buddha had the Sangha gathered and questioned Ariṭṭha: “Is it true, Ariṭṭha, that you have a bad and erroneous view such as this: ‘As I understand the Buddha’s Teaching, the things he calls obstacles are not able to obstruct one who indulges in them’?” “Yes indeed, sir.” “Foolish man, who do you think I’ve taught like this? Haven’t I given many discourses about the obstacles being obstructive and how they obstruct one who indulges in them? I’ve said that the enjoyment provided by worldly pleasures is small, whereas the suffering and trouble with them are huge, and so their drawbacks are greater.
⚠ 初手で出すと冷たく見える,出家者向けの文脈
苦しみ
vinaya
趣旨一致
中
Aṭṭhikaṅkalūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Maṁsapesūpamā kāmā vuttā mayā …pe… tiṇukkūpamā kāmā vuttā mayā … aṅgārakāsūpamā kāmā vuttā mayā … supinakūpamā kāmā vuttā mayā … yācitakūpamā kāmā vuttā mayā … rukkhaphalūpamā kāmā vuttā mayā … asisūnūpamā kāmā vuttā mayā … sattisūlūpamā kāmā vuttā mayā … sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.
I’ve said that worldly pleasures are similar to a skeleton, similar to a piece of meat, similar to a grass torch, similar to a pit of coals, similar to a dream, similar to borrowed goods, similar to fruits on a tree, similar to a knife and chopping block, similar to swords and stakes, and similar to a snake’s head. The suffering and trouble with them are huge, and so their drawbacks are greater.
苦しみ
vinaya
趣旨一致
中
Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khaṇasi, bahuñca apuññaṁ pasavasi. Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāya. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “tena hi, bhikkhave, saṅgho ariṭṭhassa bhikkhuno gaddhabādhipubbassa, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ karotu— asambhogaṁ saṅghena. Evañca pana, bhikkhave, kātabbaṁ— paṭhamaṁ ariṭṭho bhikkhu codetabbo, codetvā sāretabbo, sāretvā āpattiṁ āropetabbo, āpattiṁ āropetvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho.
And yet by misunderstanding, you have misrepresented me, hurt yourself, and made much demerit. This will be for your long-lasting harm and suffering. And this will affect people’s confidence …” After rebuking him … he gave a teaching and addressed the monks: “Well then, the Sangha should do a legal procedure of ejecting Ariṭṭha for not giving up a bad view, prohibiting him from living with the Sangha. And this is how it should be done. First you should accuse the monk Ariṭṭha. He should then be reminded of what he has done, before he’s charged with an offense. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen.
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
苦しみ
vinaya
趣旨一致
中
Atha kho āyasmā sāgato ākāse antalikkhe anekavihitaṁ uttari manussadhammaṁ iddhipāṭihāriyaṁ dassetvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca— “satthā me, bhante, bhagavā; sāvakohamasmi. Atha kho tāni asīti gāmikasahassāni “acchariyaṁ vata bho, abbhutaṁ vata bho. Sāvakopi nāma evaṁ mahiddhiko bhavissati, evaṁ mahānubhāvo, aho nūna satthā”ti bhagavantaṁyeva samannāharanti, no tathā āyasmantaṁ sāgataṁ. Atha kho bhagavā tesaṁ asītiyā gāmikasahassānaṁ cetasā cetoparivitakkamaññāya anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. Yadā te bhagavā aññāsi kallacitte, muducitte, vinīvaraṇacitte, udaggacitte, pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi— dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya;
After this display of supernormal powers, he bowed down at the feet of the Buddha, and said, “Sir, you’re my teacher, and I’m your disciple.” Those eighty thousand chiefs thought, “It’s astonishing and amazing that even a disciple should be so powerful and mighty. Imagine what the teacher must be like!” Now they paid attention to the Buddha, not to Sāgata. Having read their minds, the Buddha gave those eighty thousand chiefs a progressive talk— on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. When the Buddha knew that their minds were ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path. Just as a clean and stainless cloth absorbs dye properly,
⚠ 出家者向けの文脈
苦しみ
vinaya
趣旨一致
中
tañca sevetha paṇḍito; Yassa maggānugo bhikkhu, khayaṁ dukkhassa pāpuṇe”ti. 3.2. Upālipañhā Atha kho āyasmā upāli yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. “saṅgharāji saṅgharājīti, bhante, vuccati. Kittāvatā nu kho, bhante, saṅgharāji hoti, no ca saṅghabhedo? Kittāvatā ca pana saṅgharāji ceva hoti saṅghabhedo cā”ti? “Ekato, upāli, eko hoti, ekato dve, catuttho anussāveti, salākaṁ gāheti— ‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti.
And they associate with him. The monk who follows his path, Achieves the end of suffering.” 11. Upāli’s questions On one occasion Upāli went to the Buddha, bowed, sat down, “Sir, we speak of ‘fracture in the Sangha’. But how is there a fracture in the Sangha, yet not a schism in the Sangha? And how is there both a fracture and a schism in the Sangha?” “If, Upāli, there is one monk on one side and two on the other, and a fourth makes the proclamation and distributes ballots, saying, ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this,’
⚠ 出家者向けの文脈
苦しみ
vinaya
趣旨一致
中
Taṁ bhikkhū pariggahetvā uccārampi passāvampi nikkhāmenti. Addasā kho bhagavā senāsanacārikaṁ āhiṇḍanto te bhikkhū taṁ bhikkhuṁ pariggahetvā uccārampi passāvampi nikkhāmente, disvāna yena te bhikkhū tenupasaṅkami, upasaṅkamitvā te bhikkhū etadavoca— “kiṁ imassa, bhikkhave, bhikkhuno ābādho”ti? “Imassa, bhante, āyasmato pādakhilābādho; imaṁ mayaṁ pariggahetvā uccārampi passāvampi nikkhāmemā”ti. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, yassa pādā vā dukkhā, pādā vā phalitā, pādakhilo vā ābādho upāhanaṁ dhāretun”ti. Tena kho pana samayena bhikkhū adhotehi pādehi mañcampi pīṭhampi abhiruhanti; cīvarampi senāsanampi dussati. “Anujānāmi, bhikkhave, ‘idāni mañcaṁ vā pīṭhaṁ vā abhiruhissāmī’ti upāhanaṁ dhāretun”ti.
The monks had to hold him while he urinated and defecated. Just then, the Buddha was walking about the dwellings and saw this. He went up to those monks and said to them, “What illness does this monk have?” “He has a corn on his foot, sir. That’s why we do this for him.” Soon afterwards the Buddha gave a teaching and addressed the monks: “I allow you to wear sandals if your feet are painful or cracked, or you have a corn on your foot.” Then the monks made use of the beds and benches with dirty feet. Their robes and the furniture got dirty. “When you know that you are about to make use of a bed or a bench, I allow you to wear sandals.”
⚠ 出家者向けの文脈
苦しみ
vinaya
趣旨一致
中
“Anujānāmi, bhikkhave, ekamantaṁ passāvaṁ kātun”ti. Ārāmo duggandho hoti …pe… “anujānāmi, bhikkhave, passāvakumbhin”ti. Dukkhaṁ nisinnā passāvaṁ karonti …pe… “anujānāmi, bhikkhave, passāvapādukan”ti. Passāvapādukā pākaṭā honti. Bhikkhū hiriyanti passāvaṁ kātuṁ …pe… “anujānāmi, bhikkhave, parikkhipituṁ tayo pākāre— iṭṭhakāpākāraṁ, silāpākāraṁ, dārupākāran”ti. Passāvakumbhī apārutā duggandhā hoti …pe…
“You should urinate in one location.” The monastery became smelly. “I allow urine-collection pots.” It was painful to sit there while urinating. “I allow foot stands for urinating.” The foot stands were unenclosed. The monks were embarrassed to urinate there. “I allow three kinds of encircling walls: walls of brick, stone, and wood.” Not being covered, the urine-collection pots were smelly.
⚠ 出家者向けの文脈
苦しみ
vinaya
趣旨一致
中
“anujānāmi, bhikkhave, santharitvā majjhe chiddaṁ katvā vaccaṁ kātun”ti. Dukkhaṁ nisinnā vaccaṁ karonti …pe… “anujānāmi, bhikkhave, vaccapādukan”ti. Bahiddhā passāvaṁ karonti …pe… “anujānāmi, bhikkhave, passāvadoṇikan”ti. Avalekhanakaṭṭhaṁ na hoti …pe… “anujānāmi, bhikkhave, avalekhanakaṭṭhan”ti. Avalekhanapiṭharo na hoti …pe… “anujānāmi, bhikkhave, avalekhanapiṭharan”ti. Vaccakūpo apāruto duggandho hoti …pe…
“I allow you to lay a floor with a gap in the middle for defecating.” It was painful to sit there while defecating. “I allow foot stands for defecating.” They urinated outside the cesspit. “I allow urinals.” There were no wiping sticks. “I allow wiping sticks.” There was no container for the wiping sticks. “I allow containers for wiping sticks.” Not being covered, the cesspit was smelly.
苦しみ
vinaya
趣旨一致
中
Dukkhaṁ nisinnā ācamenti …pe… “anujānāmi, bhikkhave, ācamanapādukan”ti. Ācamanapādukā pākaṭā honti, bhikkhū hiriyanti ācametuṁ …pe… “anujānāmi, bhikkhave, parikkhipituṁ tayo pākāre— iṭṭhakāpākāraṁ, silāpākāraṁ, dārupākāran”ti. Ācamanakumbhī apārutā hoti, tiṇacuṇṇehipi paṁsukehipi okiriyyati …pe… “anujānāmi, bhikkhave, apidhānan”ti. Tena kho pana samayena chabbaggiyā bhikkhū evarūpaṁ anācāraṁ ācaranti— mālāvacchaṁ ropentipi ropāpentipi, siñcantipi siñcāpentipi, ocinantipi ocināpentipi, ganthentipi ganthāpentipi, ekatovaṇṭikamālaṁ karontipi kārāpentipi, ubhatovaṇṭikamālaṁ karontipi kārāpentipi, mañjarikaṁ karontipi kārāpentipi, vidhūtikaṁ karontipi kārāpentipi, vaṭaṁsakaṁ karontipi kārāpentipi, āveḷaṁ karontipi kārāpentipi, uracchadaṁ karontipi kārāpentipi.
It was painful to sit there while washing. “I allow ablution foot stands.” The foot stands were unenclosed. The monks were embarrassed to wash there. “I allow three kinds of encircling walls: walls of brick, stone, and wood.” The restroom ablution pots were not covered. Grass, dust, and dirt fell into them. “I allow lids.” Even more regulations on proper conduct and allowable requisites At one time the monks from the group of six were misbehaving in many ways. They planted flowering trees, watered and plucked them, and then tied the flowers together. They made the flowers into garlands, garlands with stalks on one side and garlands with stalks on both sides. They made flower arrangements, wreaths, ornaments for the head, ornaments for the ears, and ornaments for the chest. And they had others do the same.
⚠ 出家者向けの文脈
苦しみ
vinaya
趣旨一致
中
Te kulitthīnaṁ kuladhītānaṁ kulakumārīnaṁ kulasuṇhānaṁ kuladāsīnaṁ ekatovaṇṭikamālaṁ harantipi harāpentipi, ubhatovaṇṭikamālaṁ harantipi harāpentipi, mañjarikaṁ harantipi harāpentipi, vidhūtikaṁ harantipi harāpentipi, vaṭaṁsakaṁ harantipi harāpentipi, āveḷaṁ harantipi harāpentipi, uracchadaṁ harantipi harāpentipi. Te kulitthīhi kuladhītāhi kulakumārīhi kulasuṇhāhi kuladāsīhi saddhiṁ ekabhājanepi bhuñjanti, ekathālakepi pivanti, ekāsanepi nisīdanti, ekamañcepi tuvaṭṭenti, ekattharaṇāpi tuvaṭṭenti, ekapāvuraṇāpi tuvaṭṭenti, ekattharaṇapāvuraṇāpi tuvaṭṭenti, vikālepi bhuñjanti, majjampi pivanti, mālāgandhavilepanampi dhārenti, naccantipi, gāyantipi, vādentipi, lāsentipi; naccantiyāpi naccanti, naccantiyāpi gāyanti, naccantiyāpi vādenti, naccantiyāpi lāsenti …pe… aṭṭhapadepi kīḷanti, dasapadepi kīḷanti, ākāsepi kīḷanti, parihārapathepi kīḷanti, santikāyapi kīḷanti, khalikāyapi kīḷanti, ghaṭikāyapi kīḷanti, salākahatthenapi kīḷanti, akkhenapi kīḷanti, paṅgacīrenapi kīḷanti, vaṅkakenapi kīḷanti, mokkhacikāyapi kīḷanti, ciṅgulakenapi kīḷanti, pattāḷhakenapi kīḷanti, rathakenapi kīḷanti, dhanukenapi kīḷanti, akkharikāyapi kīḷanti, manesikāyapi kīḷanti, yathāvajjenapi kīḷanti; hatthismimpi sikkhanti, assasmimpi sikkhanti, rathasmimpi sikkhanti, dhanusmimpi sikkhanti; tharusmimpi sikkhanti; hatthissapi purato dhāvanti, assassapi purato dhāvanti, rathassapi purato dhāvantipi ādhāvantipi; usseḷentipi, apphoṭentipi, nibbujjhantipi, muṭṭhīhipi yujjhanti; raṅgamajjhepi saṅghāṭiṁ pattharitvā naccakiṁ evaṁ vadanti— “idha, bhagini, naccassū”ti;
They then took these things, or sent them, to the women, the daughters, the girls, the daughters-in-law, and the female slaves of respectable families. They ate from the same plates as these women and drank from the same vessels. They sat on the same seats as them, and they lay down on the same beds, on the same sheets, under the same covers, and both on the same sheets and under the same covers. They ate at the wrong time, drank alcohol, and wore garlands, perfumes, and cosmetics. They danced, sang, played instruments, and performed. While the women were dancing, singing, playing instruments, and performing, They played various games: eight-row checkers, ten-row checkers, imaginary checkers, hopscotch, pick-up-sticks, board games, tip-cat, painting with the hand, dice, leaf flutes, toy plows, somersaults, pinwheels, toy measures, toy carriages, toy bows, guessing from syllables, thought guessing, mimicking deformities. They trained in elephant riding, in horsemanship, in carriage riding, in archery, in swordsmanship. And they ran in front of elephants, horses, and carriages, and they ran backward and forward. They whistled, clapped their hands, wrestled, and boxed. They spread their outer robes on a stage and said to the dancing girls, “Dance here, Sister,”
苦しみ
vinaya
趣旨一致
中
Āyasmā dabbo mallaputto sativepullappatto saṅghaṁ sativinayaṁ yācati. Saṅgho āyasmato dabbassa mallaputtassa sativepullappattassa sativinayaṁ deti. Yassāyasmato khamati āyasmato dabbassa mallaputtassa sativepullappattassa sativinayassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dinno saṅghena āyasmato dabbassa mallaputtassa sativepullappattassa sativinayo. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti. Pañcimāni, bhikkhave, dhammikāni sativinayassa dānāni. Suddho hoti bhikkhu anāpattiko, anuvadanti ca naṁ, yācati ca, tassa saṅgho sativinayaṁ deti dhammena samaggena— 3. Amūḷhavinaya Tena kho pana samayena gaggo bhikkhu ummattako hoti, cittavipariyāsakato.
Because of his great clarity of memory, Dabba is asking the Sangha for resolution through recollection. The Sangha grants Dabba resolution through recollection. Any monk who approves of granting Dabba resolution through recollection should remain silent. Any monk who doesn’t approve should speak up. Because of his great clarity of memory, the Sangha has granted Dabba the Mallian resolution through recollection. The Sangha approves and is therefore silent. I’ll remember it thus.’ There are five factors for the legitimate granting of resolution through recollection: the monk is pure and free of offenses; he has been accused; he asks for resolution through recollection; the Sangha grants him resolution through recollection; the legal procedure is legitimate and done by a unanimous assembly.” 3. Resolution because of past insanity At one time the monk Gagga was insane and suffering from psychosis.
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）