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経典: vinaya
✕ クリア
不安
vinaya
趣旨一致
中
“imaṁ cīvaraṁ itthannāmassa demā”ti. Te āgantvā ārocenti— “itthannāmehi te, āvuso, manussehi cīvaraṁ dinnan”ti te kukkuccāyantā na sādiyanti— “mā no nissaggiyaṁ ahosī”ti; appeva nāma bhagavā cīvare pariyāyaṁ ācikkheyyā’”ti. “Evaṁ, bhante”ti kho āyasmā soṇo āyasmato mahākaccānassa paṭissutvā uṭṭhāyāsanā āyasmantaṁ mahākaccānaṁ abhivādetvā padakkhiṇaṁ katvā senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthi tena pakkāmi. Anupubbena yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi— “imassa, ānanda, āgantukassa bhikkhuno senāsanaṁ paññāpehī”ti.
“We give this robe-cloth to so-and-so.” When those monks return to the monastery, they are told, “Such-and-such people have given you robe-cloth.” But being afraid of wrongdoing, they don’t accept, thinking, “We might commit an offense entailing relinquishment.” Would the Buddha point out a way to deal with robe-cloth?’” Soṇa replied, “Yes, sir.” He got up from his seat, bowed down, and circumambulated Mahākāccāna with his right side toward him. He then put his dwelling in order, took his bowl and robe, and set out for Sāvatthī. When he eventually arrived, he went to the Jeta Grove, Anāthapiṇḍika’s Monastery where he approached the Buddha, bowed, and sat down. The Buddha said to Venerable Ānanda, “Ānanda, please prepare a resting place for this newly-arrived monk.”
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
khomaṁ kappāsikaṁ koseyyaṁ kambalaṁ sāṇaṁ bhaṅgan”ti. Tena kho pana samayena ye te bhikkhū gahapaticīvaraṁ sādiyanti te kukkuccāyantā paṁsukūlaṁ na sādiyanti— “ekaṁyeva bhagavatā cīvaraṁ anuññātaṁ, na dve”ti. “Anujānāmi, bhikkhave, gahapaticīvaraṁ sādiyantena paṁsukūlampi sādiyituṁ; tadubhayenapāhaṁ, bhikkhave, santuṭṭhiṁ vaṇṇemī”ti. 11. Paṁsukūlapariyesanakathā Tena kho pana samayena sambahulā bhikkhū kosalesu janapade addhānamaggappaṭipannā honti. Ekacce bhikkhū susānaṁ okkamiṁsu paṁsukūlāya, ekacce bhikkhū nāgamesuṁ. Ye te bhikkhū susānaṁ okkamiṁsu paṁsukūlāya te paṁsukūlāni labhiṁsu. Ye te bhikkhū nāgamesuṁ te evamāhaṁsu—
linen, cotton, silk, wool, sunn hemp, and hemp.” Soon afterwards the monks thought, “The Buddha has only allowed one kind of robe, not two,” and being afraid of wrongdoing, they did not accept rags after receiving robe-cloth from householders. “I allow you to accept rags after receiving robe-cloth from a householder. But I praise contentment with both.” 11. Discussion on searching for rags On one occasion when a number of monks were traveling through the Kosalan country, some of them entered a charnel ground to look for rags, while the others walked on. The former monks got hold of rags, and the others said,
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
Te paṭiggāhakaṁ alabhamānā paṭiharanti. Cīvaraṁ parittaṁ uppajjati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṁ bhikkhuṁ cīvarapaṭiggāhakaṁ sammannituṁ— yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, gahitāgahitañca jāneyya. Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṁ bhikkhu yācitabbo; yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ saṅgho itthannāmaṁ bhikkhuṁ cīvarapaṭiggāhakaṁ sammanneyya.
but not finding anyone to receive it, they took it back. As a result, only a little robe-cloth was given at that monastery. They told the Buddha. “You should appoint a monk who has five qualities as the receiver of robe-cloth: he’s not biased by favoritism, ill will, confusion, or fear, and he knows what has and what hasn’t been received. And this is how he should be appointed. First a monk should be asked, and then a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should appoint monk so-and-so as the receiver of robe-cloth.
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
“Na, bhikkhave, bhikkhuniyā sikkhāpaccakkhānaṁ; yadeva sā vibbhantā tadeva sā abhikkhunī”ti. Tena kho pana samayena aññatarā bhikkhunī sakāvāsā titthāyatanaṁ saṅkami. Sā puna paccāgantvā bhikkhuniyo upasampadaṁ yāci. Bhagavato etamatthaṁ ārocesuṁ. “Yā sā, bhikkhave, bhikkhunī sakāvāsā titthāyatanaṁ saṅkantā, sā āgatā na upasampādetabbā”ti. Tena kho pana samayena bhikkhuniyo purisehi abhivādanaṁ, kesacchedanaṁ, nakhacchedanaṁ, vaṇappaṭikammaṁ, kukkuccāyantā na sādiyanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, sāditun”ti. Tena kho pana samayena bhikkhuniyo pallaṅkena nisīdanti paṇhisamphassaṁ sādiyantī.
“A nun can’t verbally renounce the training. When she disrobes, she is no longer a nun.” On one occasion a nun joined another religious community while still wearing her robes. Later she returned and asked the nuns for the full ordination. They told the Buddha. “If a nun goes over to another religious community while still wearing her robes and then returns, she shouldn’t be given the full ordination again.” At that time the nuns, being afraid of wrongdoing, did not consent to men bowing down to them, or to men shaving their heads, cutting their nails, or treating their sores. They told the Buddha. “I allow you to consent to these things.” At that time the nuns were sitting cross-legged, enjoying the touch of their heels.
⚠ 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
Gaggo catutayo dveko, āpattisabhāgā sari. Sabbo saṅgho vematiko, na jānanti bahussuto; Bahū samasamā thokā, parisā avuṭṭhitāya ca. Ekaccā vuṭṭhitā sabbā, jānanti ca vematikā; Kappatevāti kukkuccā, jānaṁ passaṁ suṇanti ca.
Gagga, four, three, two, one, Offense, shared, he remembered. The whole Sangha, unsure, They did not know, one who is learned; Greater, equal, smaller, And none of the gathering has left. Some have left, entire, And they know, unsure; Anxious thinking, ‘It’s allowable’, Knowing, seeing, and they hear.
不安
vinaya
趣旨一致
中
yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, nihitānihitañca jāneyya. Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṁ bhikkhu yācitabbo; yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ cīvaranidahakaṁ sammanneyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṁ bhikkhuṁ cīvaranidahakaṁ sammannati. Yassāyasmato khamati itthannāmassa bhikkhuno cīvaranidahakassa sammuti, so tuṇhassa;
he’s not biased by favoritism, ill will, confusion, or fear, and he knows what is and what isn’t stored. And this is how he should be appointed. First a monk should be asked, and then a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should appoint monk so-and-so as the keeper of robe-cloth. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha appoints monk so-and-so as the keeper of robe-cloth. Any monk who approves of appointing monk so-and-so as the keeper of robe-cloth should remain silent.
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
Atha kho te bhikkhū taṁ bhikkhuṁ etadavocuṁ— “āpattiṁ tvaṁ, āvuso, āpanno, passasetaṁ āpattin”ti? “Natthi me, āvuso, āpatti yamahaṁ passeyyan”ti. Atha kho te bhikkhū sāmaggiṁ labhitvā taṁ bhikkhuṁ āpattiyā adassane ukkhipiṁsu. So ca bhikkhu bahussuto hoti āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo. Atha kho so bhikkhu sandiṭṭhe sambhatte bhikkhū upasaṅkamitvā etadavoca— “anāpatti esā, āvuso, nesā āpatti. Anāpannomhi, namhi āpanno. Anukkhittomhi, namhi ukkhitto. Adhammikenamhi kammena ukkhitto kuppena aṭṭhānārahena.
They said to him, “You’ve committed an offense. Do you recognize it?” “No, I haven’t committed any offense that I should recognize.” Soon afterwards the monks achieved unanimity, and they ejected that monk for not recognizing the offense. But that monk was learned, a master of the tradition; he was an expert on the Teaching, the Monastic Law, and the Key Terms; he was knowledgeable and competent, had a sense of conscience, and was afraid of wrongdoing and fond of the training. He went to his friends and said, “This isn’t an offense, and so I haven’t committed any. And I haven’t been ejected, for the legal procedure was illegitimate, reversible, and unfit to stand.
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
Esā ñatti. Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṁ vihāraṁ bhaṇḍāgāraṁ sammannati. Yassāyasmato khamati itthannāmassa vihārassa bhaṇḍāgārassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. Sammato saṅghena itthannāmo vihāro bhaṇḍāgāraṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. Tena kho pana samayena saṅghassa bhaṇḍāgāre cīvaraṁ aguttaṁ hoti. “Anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṁ bhikkhuṁ bhaṇḍāgārikaṁ sammannituṁ—yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, guttāguttañca jāneyya. Evañca pana, bhikkhave, sammannitabbo.
This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha designates such-and-such a dwelling as a storeroom. Any monk who approves of designating such-and-such a dwelling as a storeroom should remain silent. Any monk who doesn’t approve should speak up. The Sangha has designated such-and-such a dwelling as a storeroom. The Sangha approves and is therefore silent. I’ll remember it thus.’” Soon, the robe-cloth in the Sangha’s storeroom was not looked after. “You should appoint a monk who has five qualities as the storeman: he’s not biased by favoritism, ill will, confusion, or fear, and he knows what is and what isn’t protected. And this is how he should be appointed.
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. Tena kho pana samayena chabbaggiyā bhikkhū bhaṇḍāgārikaṁ vuṭṭhāpenti. “Na, bhikkhave, bhaṇḍāgāriko vuṭṭhāpetabbo. Yo vuṭṭhāpeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena saṅghassa bhaṇḍāgāre cīvaraṁ ussannaṁ hoti. “Anujānāmi, bhikkhave, sammukhībhūtena saṅghena bhājetun”ti. Tena kho pana samayena saṅgho cīvaraṁ bhājento kolāhalaṁ akāsi. “Anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṁ bhikkhuṁ cīvarabhājakaṁ sammannituṁ— yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, bhājitābhājitañca jāneyya.
The Sangha approves and is therefore silent. I’ll remember it thus.’” Soon afterwards the monks from the group of six dismissed the storeman. “You shouldn’t dismiss the storeman. If you do, you commit an offense of wrong conduct.” The distribution of robe-cloth At one time there was much robe-cloth in the Sangha’s storeroom. “The present Sangha should distribute it.” Soon afterwards there was a racket as the Sangha was distributing that robe-cloth. “You should appoint a monk who has five qualities as the distributor of robe-cloth: he’s not biased by favoritism, ill will, confusion, or fear, and he knows what has and what has not been distributed.
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
Na mayaṁ iminā bhikkhunā saddhiṁ yāgupāne nisīdissāma, vinā iminā bhikkhunā yāgupāne nisīdissāma. Na mayaṁ iminā bhikkhunā saddhiṁ bhattagge nisīdissāma, vinā iminā bhikkhunā bhattagge nisīdissāma. Na mayaṁ iminā bhikkhunā saddhiṁ ekacchanne vasissāma, vinā iminā bhikkhunā ekacchanne vasissāma. Na mayaṁ iminā bhikkhunā saddhiṁ yathāvuḍḍhaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ karissāma, vinā iminā bhikkhunā yathāvuḍḍhaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ karissāma. Bhavissati saṅghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇan’ti, bhedagarukehi, bhikkhave, bhikkhūhi na so bhikkhu āpattiyā adassane ukkhipitabbo”ti. Atha kho bhagavā ukkhepakānaṁ bhikkhūnaṁ etamatthaṁ bhāsitvā uṭṭhāyāsanā yena ukkhittānuvattakā bhikkhū tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, nisajja kho bhagavā ukkhittānuvattake bhikkhū etadavoca— “mā kho tumhe, bhikkhave, āpattiṁ āpajjitvā ‘nāmha āpannā, nāmha āpannā’ti āpattiṁ na paṭikātabbaṁ maññittha. Idha pana, bhikkhave, bhikkhu āpattiṁ āpanno hoti. So tassā āpattiyā anāpattidiṭṭhi hoti, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti. So ce, bhikkhave, bhikkhu te bhikkhū evaṁ jānāti—‘ime kho āyasmanto bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā paṇḍitā byattā medhāvino lajjino kukkuccakā sikkhākāmā, nālaṁ mamaṁ vā kāraṇā aññesaṁ vā kāraṇā chandā dosā mohā bhayā agatiṁ gantuṁ.
we won’t drink congee with him; we won’t sit in the dining hall with him; we won’t stay in the same room with him; we won’t bow down, stand up, raise our joined palms, or do acts of respect toward one another according to seniority. Because of this, there’ll be arguments and disputes in the Sangha; there’ll be schism, fracture, and separation in the Sangha,’ and if they understand the gravity of schism, they shouldn’t eject that monk.” The Buddha got up from his seat, went to those monks who were siding with the ejected monk, and sat down on the prepared seat. He then said to those monks: “If you’ve committed an offense, don’t refuse to make amends for it just because you think that you haven’t committed it. It may be that a monk has committed an offense. He doesn’t regard it as an offense, but there are other monks who do. If he knows, ‘These monks are learned and masters of the tradition; they’re experts on the Teaching, the Monastic Law, and the Key Terms; they’re knowledgeable and competent, have a sense of conscience, and are afraid of wrongdoing and fond of the training. They’re unlikely, because of me or anyone else, to act wrongly out of favoritism, ill will, confusion, or fear.
⚠ 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
Sace maṁ ime bhikkhū āpattiyā adassane ukkhipissanti, na mayā saddhiṁ uposathaṁ karissanti, vinā mayā uposathaṁ karissanti, bhavissati saṅghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇan’ti, bhedagarukena, bhikkhave, bhikkhunā paresampi saddhāya āpatti desetabbā. Idha pana, bhikkhave, bhikkhu āpattiṁ āpanno hoti. So tassā āpattiyā anāpattidiṭṭhi hoti, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti. So ce, bhikkhave, bhikkhu te bhikkhū evaṁ jānāti—‘ime kho āyasmanto bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā paṇḍitā byattā medhāvino lajjino kukkuccakā sikkhākāmā, nālaṁ mamaṁ vā kāraṇā aññesaṁ vā kāraṇā chandā dosā mohā bhayā agatiṁ gantuṁ. Sace maṁ ime bhikkhū āpattiyā adassane ukkhipissanti, na mayā saddhiṁ pavāressanti, vinā mayā pavāressanti. Na mayā saddhiṁ saṅghakammaṁ karissanti, vinā mayā saṅghakammaṁ karissanti. Na mayā saddhiṁ āsane nisīdissanti, vinā mayā āsane nisīdissanti. Na mayā saddhiṁ yāgupāne nisīdissanti, vinā mayā yāgupāne nisīdissanti. Na mayā saddhiṁ bhattagge nisīdissanti vinā mayā bhattagge nisīdissanti. Na mayā saddhiṁ ekacchanne vasissanti, vinā mayā ekacchanne vasissanti.
And if these monks eject me for not recognizing an offense, they won’t be able do the observance-day ceremony with me. Because of this, there’ll be arguments and disputes in the Sangha; there’ll be schism, fracture, and separation in the Sangha,’ and if he understands the gravity of schism, he should confess the offense even out of confidence in the others. It may be that a monk has committed an offense. He doesn’t regard it as an offense, but there are other monks who do. If he knows, ‘These monks are learned and masters of the tradition; they’re experts on the Teaching, the Monastic Law, and the Key Terms; they’re knowledgeable and competent, have a sense of conscience, and are afraid of wrongdoing and fond of the training. They’re unlikely, because of me or anyone else, to act wrongly out of favoritism, ill will, confusion, or fear. And if these monks eject me for not recognizing an offense, they won’t be able to do the invitation ceremony with me; they won’t be able to do legal procedures with me; they won’t share a seat with me; they won’t drink congee with me; they won’t sit in the dining hall with me; they won’t stay in the same room with me;
⚠ 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
Taṁ saṅgho dubbhāsitena kāreti. Dhammikaṁ paṭiññātakaraṇaṁ. 5. Yebhuyyasikā Tena kho pana samayena bhikkhū saṅghamajjhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti, na sakkonti taṁ adhikaraṇaṁ vūpasametuṁ. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, evarūpaṁ adhikaraṇaṁ yebhuyyasikāya vūpasametuṁ. Pañcahaṅgehi samannāgato bhikkhu salākaggāhāpako sammannitabbo— yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, gahitāgahitañca jāneyya. Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṁ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
If the Sangha makes him act according to an offense wrong speech, then that acting according to what’s been admitted is legitimate.” 5. Majority decision At one time the monks were arguing and disputing in the midst of the Sangha, attacking one another verbally, and they were unable to resolve that legal issue. They told the Buddha. “I allow you to resolve such legal issues by majority decision. You should appoint a monk who has five qualities as the manager of the vote: one who isn’t biased by favoritism, ill will, confusion, or fear, and who knows who has and who hasn’t voted. And he should be appointed like this. First a monk should be asked, and then a competent and capable monk should inform the Sangha:
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, rājabhaṭo pabbājetabbo. Yo pabbājeyya, āpatti dukkaṭassā”ti. 28. Aṅgulimālacoravatthu Tena kho pana samayena coro aṅgulimālo bhikkhūsu pabbajito hoti. Manussā passitvā ubbijjantipi, uttasantipi, palāyantipi, aññenapi gacchanti, aññenapi mukhaṁ karonti, dvārampi thakenti. Manussā ujjhāyanti khiyyanti vipācenti— “kathañhi nāma samaṇā sakyaputtiyā dhajabandhaṁ coraṁ pabbājessantī”ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe…
Soon afterwards the Buddha gave a teaching and addressed the monks: “You shouldn’t give the going forth to anyone employed by a king. If you do, you commit an offense of wrong conduct.” 28. The criminal Aṅgulimāla At that time the criminal Aṅgulimāla had gone forth with the monks. When people saw him, they became alarmed and fearful. They turned away, took a different path, ran off, and closed their doors. People complained and criticized the monks, “How could the Sakyan monastics give the going forth to a notorious criminal?” The monks heard the complaints of those people. They then told the Buddha. …
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena vesālī tena cārikaṁ pakkāmi. Addasa bhagavā antarā ca rājagahaṁ antarā ca vesāliṁ addhānamaggappaṭipanno sambahule bhikkhū cīvarehi ubbhaṇḍite sīsepi cīvarabhisiṁ karitvā khandhepi cīvarabhisiṁ karitvā kaṭiyāpi cīvarabhisiṁ karitvā āgacchante, disvāna bhagavato etadahosi— “atilahuṁ kho ime moghapurisā cīvare bāhullāya āvattā. Yannūnāhaṁ bhikkhūnaṁ cīvare sīmaṁ bandheyyaṁ, mariyādaṁ ṭhapeyyan”ti. Atha kho bhagavā anupubbena cārikaṁ caramāno yena vesālī tadavasari. Tatra sudaṁ bhagavā vesāliyaṁ viharati gotamake cetiye. Tena kho pana samayena bhagavā sītāsu hemantikāsu rattīsu antaraṭṭhakāsu himapātasamaye rattiṁ ajjhokāse ekacīvaro nisīdi. Na bhagavantaṁ sītaṁ ahosi. Nikkhante paṭhame yāme sītaṁ bhagavantaṁ ahosi. Dutiyaṁ bhagavā cīvaraṁ pārupi. Na bhagavantaṁ sītaṁ ahosi. Nikkhante majjhime yāme sītaṁ bhagavantaṁ ahosi. Tatiyaṁ bhagavā cīvaraṁ pārupi. Na bhagavantaṁ sītaṁ ahosi. Nikkhante pacchime yāme uddhaste aruṇe nandimukhiyā rattiyā sītaṁ bhagavantaṁ ahosi. Catutthaṁ bhagavā cīvaraṁ pārupi. Na bhagavantaṁ sītaṁ ahosi. Atha kho bhagavato etadahosi—“yepi kho te kulaputtā imasmiṁ dhammavinaye sītālukā sītabhīrukā tepi sakkonti ticīvarena yāpetuṁ.
After staying at Rājagaha for as long as he liked, the Buddha set out wandering toward Vesālī. On the road between Rājagaha and Vesālī the Buddha saw a number of monks walking along, loaded up with robes on their heads, shoulders, and hips. He thought, “These foolish men have turned to an abundance in robes too readily. Let me set a limit on robes for the monks.” Wandering on, the Buddha eventually arrived at Vesālī where he stayed at the Gotamaka Shrine. At that time it was midwinter, when the days are cold and snowy. The Buddha sat outside at night without being cold, wearing only one robe. Becoming cold at the end of the first part of the night, he put on a second robe. Becoming cold once again at the end of the middle part of the night, he put on a third robe. At the end of the last part of the night, when the sky was flaring up at dawn, he became cold once more. Putting on a fourth robe, he was fine. He thought, “Even those on this spiritual path who come from good families, who are sensitive to the cold and fear the cold, are able to get by with three robes.
⚠ 初手で出すと冷たく見える,出家者向けの文脈
不安
vinaya
趣旨一致
中
‘gilānabhattaṁ vā pariyesissāmi, gilānupaṭṭhākabhattaṁ vā pariyesissāmi, gilānabhesajjaṁ vā pariyesissāmi, pucchissāmi vā, upaṭṭhahissāmi vā’ti. Sattāhaṁ sannivatto kātabbo. Idha pana, bhikkhave, bhikkhussa anabhirati uppannā hoti. So ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya— ‘anabhirati me uppannā, āgacchantu bhikkhū, icchāmi bhikkhūnaṁ āgatan’ti, gantabbaṁ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite— ‘anabhirataṁ vūpakāsessāmi vā, vūpakāsāpessāmi vā, dhammakathaṁ vāssa karissāmī’ti. Sattāhaṁ sannivatto kātabbo. Idha pana, bhikkhave, bhikkhussa kukkuccaṁ uppannaṁ hoti. So ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya— ‘kukkuccaṁ me uppannaṁ, āgacchantu bhikkhū, icchāmi bhikkhūnaṁ āgatan’ti, gantabbaṁ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite—
‘I’ll look for food for the sick,’ ‘I’ll look for food for the nurses,’ ‘I’ll look for medicine,’ ‘I’ll enquire about his sickness,’ or ‘I’ll nurse him.’ But you should return within seven days. It may be that a monk who is discontent with the spiritual life sends a message to the monks: ‘Please come, venerables, I’m discontent with the spiritual life.’ Then, even if you’re not asked, let alone if you are, you should go for seven days, thinking, ‘I’ll allay his discontent,’ ‘I’ll find someone to allay his discontent’, or ‘I’ll give him a teaching.’ But you should return within seven days. It may be that an anxious monk sends a message to the monks: ‘Please come, venerables, I’m anxious.’ Then, even if you’re not asked, let alone if you are, you should go for seven days, thinking,
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
‘ahañhi gilānā, āgacchantu ayyā, icchāmi ayyānaṁ āgatan’ti, gantabbaṁ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite— ‘gilānabhattaṁ vā pariyesissāmi, gilānupaṭṭhākabhattaṁ vā pariyesissāmi, gilānabhesajjaṁ vā pariyesissāmi, pucchissāmi vā, upaṭṭhahissāmi vā’ti. Sattāhaṁ sannivatto kātabbo. Idha pana, bhikkhave, bhikkhuniyā anabhirati uppannā hoti. Sā ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya— ‘anabhirati me uppannā, āgacchantu ayyā, icchāmi ayyānaṁ āgatan’ti, gantabbaṁ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite— ‘anabhirataṁ vūpakāsessāmi vā, vūpakāsāpessāmi vā, dhammakathaṁ vāssā karissāmī’ti. Sattāhaṁ sannivatto kātabbo. Idha pana, bhikkhave, bhikkhuniyā kukkuccaṁ uppannaṁ hoti. Sā ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya—
‘Please come, venerables, I’m sick.’ Then, even if you’re not asked, let alone if you are, you should go for seven days, thinking, ‘I’ll look for food for the sick,’ ‘I’ll look for food for the nurses,’ ‘I’ll look for medicine,’ ‘I’ll enquire about her sickness,’ or ‘I’ll nurse her.’ But you should return within seven days. It may be that a nun who is discontent with the spiritual life sends a message to the monks: ‘Please come, venerables, I’m discontent with the spiritual life.’ Then, even if you’re not asked, let alone if you are, you should go for seven days, thinking, ‘I’ll allay her discontent,’ ‘I’ll find someone to allay her discontent’, or ‘I’ll give her a teaching.’ But you should return within seven days. It may be that an anxious nun sends a message to the monks:
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
‘kukkuccaṁ me uppannaṁ, āgacchantu ayyā, icchāmi ayyānaṁ āgatan’ti, gantabbaṁ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite— ‘kukkuccaṁ vinodessāmi vā, vinodāpessāmi vā, dhammakathaṁ vāssā karissāmī’ti. Sattāhaṁ sannivatto kātabbo. Idha pana, bhikkhave, bhikkhuniyā diṭṭhigataṁ uppannaṁ hoti. Sā ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya— ‘diṭṭhigataṁ me uppannaṁ, āgacchantu ayyā, icchāmi ayyānaṁ āgatan’ti, gantabbaṁ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite— ‘diṭṭhigataṁ vivecessāmi vā, vivecāpessāmi vā, dhammakathaṁ vāssā karissāmī’ti. Sattāhaṁ sannivatto kātabbo. Idha pana, bhikkhave, bhikkhunī garudhammaṁ ajjhāpannā hoti mānattārahā. Sā ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya—
‘Please come, venerables, I’m anxious.’ Then, even if you’re not asked, let alone if you are, you should go for seven days, thinking, ‘I’ll dispel her anxiety,’ ‘I’ll find someone to dispel her anxiety,’ or ‘I’ll give her a teaching.’ But you should return within seven days. It may be that a nun who has wrong view sends a message to the monks: ‘Please come, venerables, I have wrong view.’ Then, even if you’re not asked, let alone if you are, you should go for seven days, thinking, ‘I’ll make her give up that wrong view,’ ‘I’ll get someone to make her give up that wrong view,’ or ‘I’ll give her a teaching.’ But you should return within seven days. It may be that a nun who has committed a heavy offense for which she deserves the trial period sends a message to the monks:
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
“akappiyo guḷo sāmiso, na kappati guḷo vikāle paribhuñjitun”ti— kukkuccāyanto sapariso guḷaṁ na paribhuñjati. Bhagavato etamatthaṁ ārocesuṁ. “Kimatthāya, bhikkhave, guḷe piṭṭhampi chārikampi pakkhipantī”ti? “Thaddhatthāya, bhagavā”ti. “Sace, bhikkhave, thaddhatthāya guḷe piṭṭhampi chārikampi pakkhipanti, so ca guḷotveva saṅkhaṁ gacchati. Anujānāmi, bhikkhave, yathāsukhaṁ guḷaṁ paribhuñjitun”ti. Addasā kho āyasmā kaṅkhārevato antarāmagge vacce muggaṁ jātaṁ, passitvā— “akappiyā muggā; pakkāpi muggā jāyantī”ti—
“Sugar mixed with food is unallowable, and so it’s unallowable to eat sugar at the wrong time,” and being afraid of wrongdoing, he and his followers did not take sugar. They told the Buddha. “Why are they adding flour and ash to the sugar?” “To harden it, sir.” “If they add flour or ash to sugar to harden it, it’s still considered sugar. I allow you to eat as much sugar as you like.” While still traveling, Revata noticed mung beans sprouting from feces. He thought, “Mung beans are unallowable. They sprout even after being digested,”
不安
vinaya
趣旨一致
中
kukkuccāyanto sapariso muggaṁ na paribhuñjati. Bhagavato etamatthaṁ ārocesuṁ. “Sace, bhikkhave, pakkāpi muggā jāyanti, anujānāmi, bhikkhave, yathāsukhaṁ muggaṁ paribhuñjitun”ti. Tena kho pana samayena aññatarassa bhikkhuno udaravātābādho hoti. So loṇasovīrakaṁ apāyi. “Anujānāmi, bhikkhave, gilānassa loṇasovīrakaṁ; agilānassa udakasambhinnaṁ pānaparibhogena paribhuñjitun”ti. 5. Antovuṭṭhādipaṭikkhepakathā Atha kho bhagavā anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari. Tatra sudaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena bhagavato udaravātābādho hoti.
and being afraid of wrongdoing, he and his followers did not eat mung beans. They told the Buddha. “Although mung beans may sprout after being digested, I allow you to eat as much of it as you like.” On one occasion a certain monk who had a stomachache drank a salty purgative “I allow salty purgatives when you’re sick. If you’re not sick, I allow you to drink it mixed with water.” 5. Discussion of the prohibition against storing indoors, etc. Wandering on, the Buddha eventually arrived at Rājagaha where he stayed in the Bamboo Grove, the squirrel sanctuary. Soon afterwards the Buddha had a stomachache.
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
‘upasampadaṁ ussukkaṁ karissāmi vā, anussāvessāmi vā, gaṇapūrako vā bhavissāmī’ti. Sattāhaṁ sannivatto kātabbo. Idha pana, bhikkhave, sāmaṇerī gilānā hoti. Sā ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya— ‘ahañhi gilānā, āgacchantu ayyā, icchāmi ayyānaṁ āgatan’ti, gantabbaṁ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite— ‘gilānabhattaṁ vā pariyesissāmi, gilānupaṭṭhākabhattaṁ vā pariyesissāmi, gilānabhesajjaṁ vā pariyesissāmi, pucchissāmi vā, upaṭṭhahissāmi vā’ti. Sattāhaṁ sannivatto kātabbo. Idha pana, bhikkhave, sāmaṇeriyā anabhirati uppannā hoti …pe… sāmaṇeriyā kukkuccaṁ uppannaṁ hoti … sāmaṇeriyā diṭṭhigataṁ uppannaṁ hoti …
‘I’ll make an effort to get him the full ordination,’ ‘I’ll do the proclamation,’ or ‘I’ll complete the quorum.’ But you should return within seven days. It may be that a sick novice nun sends a message to the monks: ‘Please come, venerables, I’m sick.’ Then, even if you’re not asked, let alone if you are, you should go for seven days, thinking, ‘I’ll look for food for the sick,’ ‘I’ll look for food for the nurses,’ ‘I’ll look for medicine,’ ‘I’ll enquire about her sickness,’ or ‘I’ll nurse her.’ But you should return within seven days. It may be that a novice nun who is discontent with the spiritual life, who is anxious, who has wrong view,
⚠ 出家者向けの文脈
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