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経典: vinaya
✕ クリア
執着
vinaya
趣旨一致
中
Puna caparaṁ, bhikkhave, bhikkhu makkhī hoti paḷāsī …pe… issukī hoti maccharī, saṭho hoti māyāvī, pāpiccho hoti micchādiṭṭhī, sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yo so, bhikkhave, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. sikkhāyapi na paripūrakārī, so saṅghe vivādaṁ janeti. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti. Katamāni tīṇi akusalamūlāni vivādādhikaraṇassa mūlaṁ?
Or it may be that a monk is denigrating and domineering, envious and stingy, treacherous and deceitful, one who has bad desires and wrong views, or one who obstinately grasps his own views and only gives them up with difficulty. Such a monk is disrespectful and undeferential toward the Teacher, the Teaching, and the Sangha, and he doesn’t fulfill the training. creates disputes in the Sangha. Disputes are unbeneficial and a cause of unhappiness for humanity; they’re harmful, detrimental, and a cause of suffering for gods and humans. Monks, when you see such a root of disputes either in yourself or others, you should make an effort to get rid of it. If you don’t see such a root either in yourself or others, you should practice so that it doesn’t emerge in the future. In this way that bad root of disputes is abandoned and doesn’t emerge in the future. What are the three unwholesome roots of legal issues arising from disputes?
⚠ 出家者向けの文脈
執着
vinaya
趣旨一致
中
Idha pana, bhikkhave, bhikkhū luddhacittā vivadanti, duṭṭhacittā vivadanti, mūḷhacittā vivadanti— dhammoti vā adhammoti vā, vinayoti vā avinayoti vā, bhāsitaṁ lapitaṁ tathāgatenāti vā abhāsitaṁ alapitaṁ tathāgatenāti vā, āciṇṇaṁ tathāgatenāti vā anāciṇṇaṁ tathāgatenāti vā, paññattaṁ tathāgatenāti vā apaññattaṁ tathāgatenāti vā, āpattīti vā anāpattīti vā, lahukā āpattīti vā garukā āpattīti vā, sāvasesā āpattīti vā anavasesā āpattīti vā, duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā. Katamāni tīṇi kusalamūlāni vivādādhikaraṇassa mūlaṁ? Idha pana, bhikkhave, bhikkhū aluddhacittā vivadanti, aduṭṭhacittā vivadanti, amūḷhacittā vivadanti— dhammoti vā adhammoti vā …pe… duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā. “Anuvādādhikaraṇassa kiṁ mūlaṁ? Cha anuvādamūlāni anuvādādhikaraṇassa mūlaṁ. Tīṇipi akusalamūlāni anuvādādhikaraṇassa mūlaṁ, tīṇipi kusalamūlāni anuvādādhikaraṇassa mūlaṁ, kāyopi anuvādādhikaraṇassa mūlaṁ, vācāpi anuvādādhikaraṇassa mūlaṁ.
It may be that monks dispute with a mind of greed, ill will, or delusion, saying, ‘This is the Teaching’, ‘This is contrary to the Teaching’, ‘This is the Monastic Law’, ‘This is contrary to the Monastic Law’, ‘This was spoken by the Buddha’, ‘This wasn’t spoken by the Buddha’, ‘This was practiced by the Buddha’, ‘This wasn’t practiced by the Buddha’, ‘This was laid down by the Buddha’, ‘This wasn’t laid down by the Buddha’, ‘This is an offense’, ‘This isn’t an offense’, ‘This is a light offense’, ‘This is a heavy offense’, ‘This is a curable offense’, ‘This is an incurable offense’, ‘This is a grave offense’, or ‘This is a minor offense.’ What are the three wholesome roots of legal issues arising from disputes? It may be that monks dispute with a mind free from greed, ill will, and delusion, saying, ‘This is the Teaching’, ‘This is contrary to the Teaching’ … ‘This is a grave offense’, or ‘This is a minor offense.’” The roots of legal issues arising from accusations “What’s the root of legal issues arising from accusations? There are six roots of accusations that in turn are the root of legal issues arising from accusations. There are also three unwholesome and three wholesome roots of legal issues arising from accusations. The body, too, is a root of legal issues arising from accusations, as is speech.
⚠ 希死念慮の場面では使わない,出家者向けの文脈
執着
vinaya
趣旨一致
中
Atha kho so bhikkhu bhikkhūnaṁ etamatthaṁ ārocesi. “Kiṁ pana tvaṁ, āvuso, vaccaṁ katvā na ācamesī”ti? “Evamāvuso”ti. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma bhikkhu vaccaṁ katvā na ācamessatī”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira tvaṁ, bhikkhu, vaccaṁ katvā na ācamesī”ti? “Saccaṁ, bhagavā”ti …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi—
He told the monks, who said, “So you don’t wash after defecating?” “That’s right.” The monks of few desires complained and criticized him, “How can a monk not wash after defecating?” They told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “Is it true, monk, that you don’t wash after defecating?” “It’s true, sir.” … After rebuking them … the Buddha gave a teaching and addressed the monks:
⚠ 出家者向けの文脈
執着
vinaya
趣旨一致
中
Tena kho pana samayena bhikkhū paṇītāni bhojanāni bhuñjitvā muṭṭhassatī asampajānā niddaṁ okkamanti. Tesaṁ muṭṭhassatīnaṁ asampajānānaṁ niddaṁ okkamantānaṁ supinantena asuci muccati, senāsanaṁ asucinā makkhiyati. Atha kho bhagavā āyasmatā ānandena pacchāsamaṇena senāsanacārikaṁ āhiṇḍanto addasa senāsanaṁ asucinā makkhitaṁ, disvāna āyasmantaṁ ānandaṁ āmantesi— “Etarahi, bhante, bhikkhū paṇītāni bhojanāni bhuñjitvā muṭṭhassatī asampajānā niddaṁ okkamanti. “Evametaṁ, ānanda, evametaṁ, ānanda. Muccati hi, ānanda, muṭṭhassatīnaṁ asampajānānaṁ niddaṁ okkamantānaṁ supinantena asuci. Ye te, ānanda, bhikkhū upaṭṭhitassatī sampajānā niddaṁ okkamanti, tesaṁ asuci na muccati. Yepi te, ānanda, puthujjanā kāmesu vītarāgā, tesampi asuci na muccati. Aṭṭhānametaṁ, ānanda, anavakāso yaṁ arahato asuci mucceyyā”ti. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
At one time the monks ate fine food, and then went to sleep absentminded and heedless. They emitted semen while dreaming, soiling the furniture. Soon afterwards the Buddha was walking about the dwellings with Venerable Ānanda as his attendant. Noticing that soiled furniture, he asked Ānanda what had happened. Ānanda told him, and the Buddha said, “That’s how it is, Ānanda. For those who go to sleep absentminded and heedless, semen is emitted while dreaming. But for those who fall asleep mindful and heedful, this doesn’t happen, nor does it for ordinary people who are free from sensual desire. And, Ānanda, it’s impossible for a perfected one to emit semen.” Soon afterwards the Buddha gave a teaching and addressed the monks,
⚠ 出家者向けの文脈
執着
vinaya
趣旨一致
中
Katamāni cha anuvādamūlāni anuvādādhikaraṇassa mūlaṁ? Idha pana, bhikkhave, bhikkhu kodhano hoti upanāhī. Yo so, bhikkhave, bhikkhu kodhano hoti upanāhī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. sikkhāyapi na paripūrakārī, so saṅghe anuvādaṁ janeti. Yo hoti anuvādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Evarūpañce tumhe, bhikkhave, anuvādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa anuvādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, bhikkhave, anuvādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa anuvādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. Puna caparaṁ, bhikkhave, bhikkhu makkhī hoti paḷāsī …pe… issukī hoti maccharī, saṭho hoti māyāvī, pāpiccho hoti micchādiṭṭhī, sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yo so, bhikkhave, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.
What are the six roots of accusations that in turn are the root of legal issues arising from accusations? It may be that a monk is angry and resentful. One who is angry and resentful is disrespectful and undeferential toward the Teacher, the Teaching, and the Sangha, and he doesn’t fulfill the training. makes accusations in the Sangha. Accusations are unbeneficial and a cause of unhappiness for humanity; they’re harmful, detrimental, and a cause of suffering for gods and humans. Monks, when you see such a root of accusations either in yourself or others, you should make an effort to get rid of it. If you don’t see such a root either in yourself or others, you should practice so that it doesn’t emerge in the future. Or it may be that a monk is denigrating and domineering, envious and stingy, treacherous and deceitful, one who has bad desires and wrong views, or one who obstinately grasps his own views and only gives them up with difficulty. Such a monk is disrespectful and undeferential toward the Teacher, the Teaching, and the Sangha, and he doesn’t fulfill the training.
⚠ 出家者向けの文脈
執着
vinaya
趣旨一致
中
Cīvaraṁ paribhijji. “Anujānāmi, bhikkhave, vihāre cīvaravaṁsaṁ cīvararajjun”ti. Tena kho pana samayena vihārā anāḷindakā honti appaṭissaraṇā. “Anujānāmi, bhikkhave, āḷindaṁ paghanaṁ pakuṭṭaṁ osārakan”ti. Āḷindā pākaṭā honti. Bhikkhū hiriyanti nipajjituṁ …pe… “anujānāmi, bhikkhave, saṁsaraṇakiṭikaṁ ugghāṭanakiṭikan”ti. 1.6. Upaṭṭhānasālāanujānana Tena kho pana samayena bhikkhū ajjhokāse bhattavissaggaṁ karontā sītenapi uṇhenapi kilamanti. “Anujānāmi, bhikkhave, upaṭṭhānasālan”ti.
The robes tore. “I allow bamboo robe racks and clotheslines in the dwellings.” At that time the dwellings were not protected by porches. “I allow porches, screened doorsteps, encircling corridors, and entrance roofs.” The porches were unenclosed. The monks were embarrassed to lie down there. “I allow sliding screens and shutters.” 6. The allowance for an assembly hall At that time the monks were taking their meals outside. They were troubled by the cold and the heat. “I allow assembly halls.”
⚠ 出家者向けの文脈
執着
vinaya
趣旨一致
中
laddhaṁ laddhaṁ parisāya vissajjeti. Parisā cassa hoti bāhullikā; laddhaṁ laddhaṁ kolambepi, ghaṭepi, pūretvā paṭisāmeti; parissāvanānipi, thavikāyopi, pūretvā vātapānesu laggeti. Tāni olīnavilīnāni tiṭṭhanti. Undūrehipi vihārā okiṇṇavikiṇṇā honti. Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti— “antokoṭṭhāgārikā ime samaṇā sakyaputtiyā, seyyathāpi rājā māgadho seniyo bimbisāro”ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Ye te bhikkhū appicchā, te ujjhāyanti khiyyanti vipācenti—
Since he was getting so much, he gave it away to his followers, who ended up with an abundance of tonics. After filling up basins and waterpots and setting these aside, they filled their water filters and bags and hung these in the windows. But as the tonics dripped, the dwellings became infested with rats. When people walking about the dwellings noticed this, they complained and criticized them, “These Sakyan monastics are hoarding goods indoors, just like King Seniya Bimbisāra of Magadha!” The monks heard the complaints of those people and the monks of few desires complained and criticized those monks,
⚠ 出家者向けの文脈
執着
vinaya
趣旨一致
中
Anujānāmi, bhikkhave, āgatapaṭipāṭiyā vaccaṁ kātun”ti. Tena kho pana samayena chabbaggiyā bhikkhū atisahasāpi vaccakuṭiṁ pavisanti, ubbhajitvāpi pavisanti, nitthunantāpi vaccaṁ karonti, dantakaṭṭhaṁ khādantāpi vaccaṁ karonti, bahiddhāpi vaccadoṇikāya vaccaṁ karonti, bahiddhāpi passāvadoṇikāya passāvaṁ karonti, passāvadoṇikāyapi kheḷaṁ karonti, pharusenapi kaṭṭhena avalekhanti, avalekhanakaṭṭhampi vaccakūpamhi pātenti, atisahasāpi nikkhamanti, ubbhajitvāpi nikkhamanti, capucapukārakampi ācamenti, ācamanasarāvakepi udakaṁ sesenti. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma chabbaggiyā bhikkhū atisahasāpi vaccakuṭiṁ pavisissanti, ubbhajitvāpi pavisissanti, nitthunantāpi vaccaṁ karissanti, dantakaṭṭhaṁ khādantāpi vaccaṁ karissanti, bahiddhāpi vaccadoṇikāya vaccaṁ karissanti, bahiddhāpi passāvadoṇikāya passāvaṁ karissanti, passāvadoṇikāyapi kheḷaṁ karissanti, pharusenapi kaṭṭhena avalekhissanti, avalekhanakaṭṭhampi vaccakūpamhi pātessanti, atisahasāpi nikkhamissanti, ubbhajitvāpi nikkhamissanti, capucapukārakampi ācamessanti, ācamanasarāvakepi udakaṁ sesessantī”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira, bhikkhave …pe… “saccaṁ, bhagavā”ti …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “Tena hi, bhikkhave, bhikkhūnaṁ vaccakuṭivattaṁ paññapessāmi yathā bhikkhūhi vaccakuṭiyā sammā vattitabbaṁ.
You should use the restroom according to the order of arrival.” At that time the monks from the group of six entered the restrooms too hastily, pulled up their robes before entering, groaned while defecating, cleaned their teeth while defecating, defecated outside the toilet, urinated outside the urinal, spat in the urinal, used coarse wiping sticks, threw the wiping sticks in the cesspit, left the restroom too hastily, came out with their robes still pulled up, made a chomping sound while washing, and they left water in the ablutions scoop. The monks of few desires complained and criticized them, “How can the monks from the group of six act like this?” They told the Buddha. … “Is it true, monks, that the monks from the group of six are acting like this?” “It’s true, sir.” … After rebuking them … the Buddha gave a teaching and addressed the monks: “Well then, I’ll lay down the proper conduct in regard to restrooms.
⚠ 出家者向けの文脈
執着
vinaya
趣旨一致
中
Sattāhaṁ sannivatto kātabbo. Idha pana, bhikkhave, sikkhamānāya anabhirati uppannā hoti …pe… sikkhamānāya kukkuccaṁ uppannaṁ hoti … sikkhamānāya diṭṭhigataṁ uppannaṁ hoti … sikkhamānāya sikkhā kupitā hoti. Sā ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya— ‘sikkhā me kupitā, āgacchantu ayyā, icchāmi ayyānaṁ āgatan’ti, gantabbaṁ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite— ‘sikkhāsamādānaṁ ussukkaṁ karissāmī’ti. Sattāhaṁ sannivatto kātabbo. Idha pana, bhikkhave, sikkhamānā upasampajjitukāmā hoti.
But you should return within seven days. It may be that a trainee nun who is discontent with the spiritual life, who is anxious, who has wrong view, or who has failed in the training sends a message to the monks: ‘Please come, venerables, I’ve failed in the training.’ Then, even if you’re not asked, let alone if you are, you should go for seven days, thinking, ‘I’ll make an effort to get her to undertake the training.’ But you should return within seven days. It may be that a trainee nun who desires the full ordination
⚠ 出家者向けの文脈
執着
vinaya
趣旨一致
中
setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikammaṁ mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikaṁ cīvaravaṁsaṁ cīvararajjun”ti. Pānīyabhājanaṁ na saṁvijjati …pe… “anujānāmi, bhikkhave, pānīyasaṅkhaṁ pānīyasarāvakan”ti. 1.7. Pākārādianujānana Tena kho pana samayena vihārā aparikkhittā honti. “Anujānāmi, bhikkhave, parikkhipituṁ tayo pākāre— iṭṭhakāpākāraṁ, silāpākāraṁ, dārupākāran”ti. Koṭṭhako na hoti …pe… “anujānāmi, bhikkhave, koṭṭhakan”ti. Koṭṭhako nīcavatthuko hoti, udakena otthariyyati …pe…
treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern; putting up bamboo robe racks and clotheslines.” There were no vessels for the drinking water. “I allow shells and scoops.” 7. The allowance for encircling walls, etc. At that time the dwellings were unenclosed. “I allow you to make enclosures with three kinds of encircling walls: brick walls, stone walls, and wooden walls.” There were no gatehouses. “I allow gatehouses.” They built the gatehouses on a low base. They were flooded.
⚠ 自己責任論に誤解されやすい,希死念慮の場面では使わない
執着
vinaya
趣旨一致
中
Sā ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya— ‘ahañhi upasampajjitukāmā, āgacchantu ayyā, icchāmi ayyānaṁ āgatan’ti, gantabbaṁ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite— ‘upasampadaṁ ussukkaṁ karissāmi vā, anussāvessāmi vā, gaṇapūrako vā bhavissāmī’ti. Sattāhaṁ sannivatto kātabbo. Idha pana, bhikkhave, sāmaṇero gilāno hoti. So ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya— ‘ahañhi gilāno, āgacchantu bhikkhū, icchāmi bhikkhūnaṁ 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, sāmaṇerassa anabhirati uppannā hoti …pe…
sends a message to the monks: ‘Please come, venerables, I desire the full ordination.’ Then, even if you’re not asked, let alone if you are, you should go for seven days, thinking, ‘I’ll make an effort to get her 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 monk 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 his sickness,’ or ‘I’ll nurse him.’ But you should return within seven days. It may be that a novice monk who is discontent with the spiritual life,
⚠ 出家者向けの文脈
執着
vinaya
趣旨一致
中
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma saddhivihārikā upajjhāyesu na sammā vattissantī”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira, bhikkhave, saddhivihārikā upajjhāyesu na sammā vattantī”ti? “Saccaṁ, bhagavā”ti vigarahi buddho bhagavā …pe… kathañhi nāma, bhikkhave, saddhivihārikā upajjhāyesu na sammā vattissanti. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi—
The monks of few desires complained and criticized them, “How can the students not conduct themselves properly toward their preceptors?” They told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “Is it true, monks, that the students are not conducting themselves properly toward their preceptors?” “It’s true, sir.” … The Buddha rebuked them … “How can they act like this? This will affect people’s confidence …” After rebuking them … the Buddha gave a teaching and addressed the monks:
⚠ 初手で出すと冷たく見える,出家者向けの文脈
執着
vinaya
趣旨一致
中
sāmaṇerassa kukkuccaṁ uppannaṁ hoti … sāmaṇerassa diṭṭhigataṁ uppannaṁ hoti … sāmaṇero vassaṁ pucchitukāmo hoti. So ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya— ‘ahañhi vassaṁ pucchitukāmo, āgacchantu bhikkhū, icchāmi bhikkhūnaṁ āgatan’ti, gantabbaṁ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite— ‘pucchissāmi vā, ācikkhissāmi vā’ti. Sattāhaṁ sannivatto kātabbo. Idha pana, bhikkhave, sāmaṇero upasampajjitukāmo hoti. So ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya— ‘ahañhi upasampajjitukāmo, āgacchantu bhikkhū, icchāmi bhikkhūnaṁ āgatan’ti, gantabbaṁ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite—
who is anxious, who has wrong view, or who wants to ask about his age sends a message to the monks: ‘Please come, venerables, I want to ask about my age.’ Then, even if you’re not asked, let alone if you are, you should go for seven days, thinking, ‘I’ll ask him,’ or ‘I’ll inform him.’ But you should return within seven days. It may be that a novice monk who desires the full ordination sends a message to the monks: ‘Please come, venerables, I desire the full ordination.’ 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
執着
vinaya
趣旨一致
中
sāmaṇerī vassaṁ pucchitukāmā hoti. Sā ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya— ‘ahañhi vassaṁ pucchitukāmā, āgacchantu ayyā, icchāmi ayyānaṁ āgatan’ti, gantabbaṁ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite— ‘pucchissāmi vā, ācikkhissāmi vā’ti. Sattāhaṁ sannivatto kātabbo. Idha pana, bhikkhave, sāmaṇerī sikkhaṁ samādiyitukāmā hoti. Sā ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya— ‘ahañhi sikkhaṁ samādiyitukāmā, āgacchantu ayyā, icchāmi ayyānaṁ āgatan’ti, gantabbaṁ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite— ‘sikkhāsamādānaṁ ussukkaṁ karissāmī’ti. Sattāhaṁ sannivatto kātabbo”ti.
or who wants to ask about her age sends a message to the monks: ‘Please come, venerables, I want to ask about my age.’ Then, even if you’re not asked, let alone if you are, you should go for seven days, thinking, ‘I’ll ask her,’ or ‘I’ll inform her.’ But you should return within seven days. It may be that a novice nun who desires to undertake the training of a trainee nun sends a message to the monks: ‘Please come, venerables, I desire to undertake the training.’ Then, even if you’re not asked, let alone if you are, you should go for seven days, thinking, ‘I’ll make an effort for her to undertake the training of a trainee nun.’ But you should return within seven days.”
⚠ 出家者向けの文脈
執着
vinaya
趣旨一致
中
Tatopi cīvarabhāgaṁ gahetvā mahantaṁ cīvarabhaṇḍikaṁ ādāya punadeva sāvatthiṁ paccāgañchi. Bhikkhū evamāhaṁsu—“mahāpuññosi tvaṁ, āvuso upananda, bahuṁ te cīvaraṁ uppannan”ti. “Kuto me, āvuso, puññaṁ? Idhāhaṁ, āvuso, sāvatthiyaṁ vassaṁvuṭṭho aññataraṁ gāmakāvāsaṁ agamāsiṁ. “Kiṁ pana tvaṁ, āvuso upananda, aññatra vassaṁvuṭṭho aññatra cīvarabhāgaṁ sādiyī”ti? Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma āyasmā upanando sakyaputto aññatra vassaṁvuṭṭho aññatra cīvarabhāgaṁ sādiyissatī”ti. Bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira tvaṁ, upananda, aññatra vassaṁvuṭṭho aññatra cīvarabhāgaṁ sādiyī”ti? “Saccaṁ, bhagavā”ti.
He then took that share too, made a large bundle of robe-cloth, and returned to Sāvatthī. The monks said to him, “You have much merit, Upananda, as you’ve been given so much robe-cloth.” “This has nothing to do with merit.” And he told them how he had obtained so much robe-cloth. “So you spent the rains residence in one place and accepted a share of the robe-cloth from somewhere else?” The monks of few desires complained and criticized Upananda, “How could Venerable Upananda spend the rains residence in one place and then accept a share of the robe-cloth from somewhere else?” They told the Buddha. … “Is it true, Upananda, that you did this?” “It’s true, sir.”
⚠ 出家者向けの文脈
執着
vinaya
趣旨一致
中
“kacci, bhante, bhagavā sukhaṁ sayitthā”ti? “Sabbadā ve sukhaṁ seti, brāhmaṇo parinibbuto; Yo na limpati kāmesu, sītibhūto nirūpadhi. Sabbā āsattiyo chetvā, vineyya hadaye daraṁ; Upasanto sukhaṁ seti, santiṁ pappuyya cetasā”ti. Atha kho bhagavā anāthapiṇḍikassa gahapatissa anupubbiṁ kathaṁ kathesi, seyyathidaṁ—
“Sir, I hope you have slept well?” “Indeed, he always sleeps well, The brahmin who’s extinguished, Who’s not soiled among worldly pleasures, But is cool and without ownership. After cutting all attachments, After removing distress from the heart, Calmed, he sleeps well, Having attained peace of mind.” The Buddha then gave him a progressive talk—
執着
vinaya
趣旨一致
中
na upajjhāyaṁ anāpucchā gāmo pavisitabbo; na susānaṁ gantabbaṁ; na disā pakkamitabbā. Sace upajjhāyo gilāno hoti, yāvajīvaṁ upaṭṭhātabbo, vuṭṭhānamassa āgametabbaṁ. Idaṁ kho, bhikkhave, saddhivihārikānaṁ upajjhāyesu vattaṁ yathā saddhivihārikehi upajjhāyesu sammā vattitabban”ti. 12. Saddhivihārikavattakathā Tena kho pana samayena upajjhāyā saddhivihārikesu na sammā vattanti. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma upajjhāyā saddhivihārikesu na sammā vattissantī”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe…
enter the village, go to the charnel ground, or leave for another region. If his preceptor is sick, he should nurse him for as long as he lives or wait until he has recovered. This is the proper conduct of a student toward his preceptor.” 12. Discussion of the proper conduct toward a student At that time the preceptors were not conducting themselves properly toward their students. The monks of few desires complained and criticized them, “How can the preceptors not conduct themselves properly toward their students?” They told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks:
⚠ 出家者向けの文脈
執着
vinaya
趣旨一致
中
Ye te bhikkhū appicchā, te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma chabbaggiyā bhikkhū vatthikammaṁ kārāpessantī”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Saccaṁ kira, bhikkhave, chabbaggiyā bhikkhū vatthikammaṁ kārāpentī”ti? “Saccaṁ, bhagavā”ti …pe… vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, sambādhassa sāmantā dvaṅgulā satthakammaṁ vā vatthikammaṁ vā kārāpetabbaṁ. Yo kārāpeyya, āpatti thullaccayassā”ti. 9. Manussamaṁsapaṭikkhepakathā Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkāmi.
The monks of few desires complained and criticized them, “How can the monks from the group of six have enemas?” They told the Buddha what had happened. “Is it true, monks, that the monks from the group of six are having enemas?” “It’s true, sir.” … After rebuking them, the Buddha gave a teaching and addressed the monks: “You shouldn’t get surgery within 3.5 centimeters of the private parts or have enemas. If you do, you commit a serious offense.” 9. Discussion of the prohibition against human flesh When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Benares.
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
執着
vinaya
趣旨一致
中
“gaccha, bhaṇe, pavattamaṁsaṁ jānāhī”ti. “Evaṁ, ayye”ti kho so puriso suppiyāya upāsikāya paṭissuṇitvā kevalakappaṁ bārāṇasiṁ āhiṇḍanto na addasa pavattamaṁsaṁ. Atha kho so puriso yena suppiyā upāsikā tenupasaṅkami, upasaṅkamitvā suppiyaṁ upāsikaṁ etadavoca— “natthayye pavattamaṁsaṁ. Māghāto ajjā”ti. Atha kho suppiyāya upāsikāya etadahosi— “tassa kho gilānassa bhikkhuno paṭicchādanīyaṁ alabhantassa ābādho vā abhivaḍḍhissati, kālaṅkiriyā vā bhavissati. Na kho metaṁ patirūpaṁ yāhaṁ paṭissuṇitvā na harāpeyyan”ti. Potthanikaṁ gahetvā ūrumaṁsaṁ ukkantitvā dāsiyā adāsi— “handa, je, imaṁ maṁsaṁ sampādetvā amukasmiṁ vihāre bhikkhu gilāno, tassa dajjāhi.
“Go and get some meat.” Saying, “Yes, ma’am,” he walked around the whole of Benares, but could not find any. So he returned to Suppiyā and said, “There’s no meat, ma’am. There’s no slaughter today.” Suppiyā thought, “If that monk doesn’t get meat broth, his illness will get worse or he’ll die. Because I’ve already agreed to provide it, it would not be right if I didn’t.” She then took a knife, cut flesh from her own thigh, and gave it to a slave, saying, “Prepare this meat and give it to the sick monk in such-and-such a dwelling.
⚠ 希死念慮の場面では使わない,出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）