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経典: vinaya
✕ クリア
老い
vinaya
趣旨一致
中
Katamo ca, bhikkhave, puggalo appatto nissāraṇaṁ, tañce saṅgho nissāreti—sunissārito? Idha pana, bhikkhave, bhikkhu bālo hoti abyatto āpattibahulo anapadāno, gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi, tañce saṅgho nissāreti—sunissārito. Dvemā, bhikkhave, osāraṇā. Atthi, bhikkhave, puggalo appatto osāraṇaṁ tañce saṅgho osāreti, ekacco sosārito, ekacco dosārito. Katamo ca, bhikkhave, puggalo appatto osāraṇaṁ, tañce saṅgho osāreti—dosārito? Paṇḍako, bhikkhave, appatto osāraṇaṁ, tañce saṅgho osāreti—dosārito. Titthiyapakkantako, bhikkhave …pe… arahantaghātako, bhikkhave … bhikkhunidūsako, bhikkhave … saṅghabhedako, bhikkhave …
When does it succeed? It succeeds if the monk is ignorant, incompetent, often committing offenses, lacking in boundaries, constantly and improperly socializing with householders. There are two kinds of admittance. If the Sangha admits someone who doesn’t have the attributes needed to be admitted, the admittance may succeed or fail. When does it fail? A <i lang='pi' translate='no'>paṇḍaka</i> doesn’t have the attributes needed to be admitted, and if the Sangha admits him, his admittance fails. one who’s previously left to join the monastics of another religion, a murderer of a perfected one, one who’s raped a nun, one who’s caused a schism in the Sangha,
⚠ 初手で出すと冷たく見える,出家者向けの文脈
老い
vinaya
趣旨一致
中
Yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, dve patte— ayopattaṁ, mattikāpattan”ti. Tena kho pana samayena pattamūlaṁ ghaṁsiyati. “Anujānāmi, bhikkhave, pattamaṇḍalan”ti. Tena kho pana samayena chabbaggiyā bhikkhū uccāvacāni pattamaṇḍalāni dhārenti sovaṇṇamayaṁ rūpiyamayaṁ. Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gihī kāmabhogino”ti. “Na, bhikkhave, uccāvacāni pattamaṇḍalāni dhāretabbāni. Yo dhāreyya, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct. I allow two kinds of almsbowls: iron bowls and ceramic bowls.” At that time the bottoms of the bowls became scratched. “I allow a circular bowl rest.” Soon afterwards the monks from the group of six used luxurious bowl rests made with gold and silver. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t use luxurious bowl rests. If you do, you commit an offense of wrong conduct.
⚠ 出家者向けの文脈
老い
vinaya
趣旨一致
中
Anujānāmi, bhikkhave, dve pattamaṇḍalāni— tipumayaṁ, sīsamayan”ti. Bahalāni maṇḍalāni na acchupiyanti. “Anujānāmi, bhikkhave, likhitun”ti. Valī honti. “Anujānāmi, bhikkhave, makaradantakaṁ chinditun”ti. Tena kho pana samayena chabbaggiyā bhikkhū citrāni pattamaṇḍalāni dhārenti rūpakākiṇṇāni bhittikammakatāni. Tāni rathikāyapi dassentā āhiṇḍanti. Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gihī kāmabhogino”ti.
I allow two kinds of bowl rests: bowl-rests made of tin and a bowl-rests made of lead.” There were thick bowl rests on which the bowls did not sit properly. “I allow you to carve them out.” There were marks left from the carving. “I allow you to cut a shark-teeth pattern.” Soon the monks from the group of six used colorful bowl rests, decorated like walls. As they were walking about, they showed them off in the streets. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!”
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
老い
vinaya
趣旨一致
中
“Yesaṁ kho, roja, sekkhena ñāṇena sekkhena dassanena dhammo diṭṭho seyyathāpi tayā, tesampi evaṁ hoti— Tena hi, roja, tava ceva paṭiggahissanti aññesañcā”ti. Tena kho pana samayena kusinārāyaṁ paṇītānaṁ bhattānaṁ bhattapaṭipāṭi aṭṭhitā hoti. Atha kho rojassa mallassa paṭipāṭiṁ alabhantassa etadahosi— “yannūnāhaṁ bhattaggaṁ olokeyyaṁ, yaṁ bhattagge nāssa, taṁ paṭiyādeyyan”ti. Atha kho rojo mallo bhattaggaṁ olokento dve nāddasa— ḍākañca piṭṭhakhādanīyañca. Atha kho rojo mallo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca— Sacāhaṁ, bhante ānanda, paṭiyādeyyaṁ ḍākañca piṭṭhakhādanīyañca, paṭiggaṇheyya me bhagavā”ti? “Tena hi, roja, bhagavantaṁ paṭipucchissāmī”ti.
“Roja, those who have seen the Truth with a trainee’s knowledge and vision, as you have, think like this. But listen, Roja, the monks will have to receive both from you and others.” At this time in Kusinārā there was a succession of fine meals. Not being able to get a turn, Roja thought, “Why don’t I inspect the dining hall and then prepare whatever is lacking?” When he did, he saw that two things were missing: potherbs and fresh food made of flour. He then went to Venerable Ānanda and told him what he had been thinking, adding, “Venerable Ānanda, if I were to prepare potherbs and fresh food made of flour, would the Buddha accept it?” “Well, Roja, let me ask the Buddha.”
⚠ 出家者向けの文脈
老い
vinaya
趣旨一致
中
“idha, bhante, bhagavā paṁsukūlaṁ dhovatū”ti. Atha kho bhagavato etadahosi— “kimhi nu kho ahaṁ paṁsukūlaṁ parimaddeyyan”ti? Atha kho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya mahatiṁ silaṁ upanikkhipi— “idha, bhante, bhagavā paṁsukūlaṁ parimaddatū”ti. Atha kho bhagavato etadahosi— “kimhi nu kho ahaṁ ālambitvā uttareyyan”ti? Atha kho kakudhe adhivatthā devatā bhagavato cetasā cetoparivitakkamaññāya sākhaṁ onāmesi— “idha, bhante, bhagavā ālambitvā uttaratū”ti. Atha kho bhagavato etadahosi—
“Sir, please wash it here.” The Buddha thought, “Where can I beat it?” Reading the Buddha’s mind once again, Sakka placed a boulder there. And he said to the Buddha, “Sir, please beat it here.” The Buddha thought, “What can I hold onto to get out of this pond?” A god living in an arjun tree read the Buddha’s mind. She then bent down a branch and said to the Buddha, “Sir, please come out by holding onto this.” The Buddha thought,
老い
vinaya
趣旨一致
中
kuṇī, bhikkhave … khañjo, bhikkhave … pakkhahato, bhikkhave … jarādubbalo, bhikkhave … andho, bhikkhave … mūgo, bhikkhave … badhiro, bhikkhave … andhamūgo, bhikkhave … andhabadhiro, bhikkhave … mūgabadhiro, bhikkhave …
one with a crooked limb, one who’s lame, one paralyzed on one side, one weak from old age, one who’s blind, one who’s mute, one who’s deaf, one who’s blind and mute, one who’s blind and deaf, one who’s mute and deaf,
老い
vinaya
趣旨一致
中
“kimhi nu kho ahaṁ paṁsukūlaṁ vissajjeyyan”ti? Atha kho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya mahatiṁ silaṁ upanikkhipi— “idha, bhante, bhagavā paṁsukūlaṁ vissajjetū”ti. Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca— “kālo, mahāsamaṇa, niṭṭhitaṁ bhattaṁ. Kiṁ nu kho, mahāsamaṇa, nāyaṁ pubbe idha pokkharaṇī, sāyaṁ idha pokkharaṇī. Nayimā silā pubbe upanikkhittā. Kenimā silā upanikkhittā? Nayimassa kakudhassa pubbe sākhā onatā, sāyaṁ sākhā onatā”ti. Atha kho uruvelakassapassa jaṭilassa etadahosi—
“Where can I dry this rag?” Reading the Buddha’s mind yet again, Sakka placed another boulder there. And he said to the Buddha, “Sir, please dry it here.” The next morning Uruvelā Kassapa went to the Buddha and said, “It’s time, Great Ascetic, the meal is ready. But what’s going on? There was no pond here before, but now there is. These boulders were not here before. Who placed them here? And this arjun tree didn’t have a bent branch, but now it does.” When the Buddha told him what had happened, Uruvelā Kassapa thought,
老い
vinaya
趣旨一致
中
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, sabbañca ḍākaṁ sabbañca piṭṭhakhādanīyan”ti. 25. Vuḍḍhapabbajitavatthu Atha kho bhagavā kusinārāyaṁ yathābhirantaṁ viharitvā yena ātumā tena cārikaṁ pakkāmi mahatā bhikkhusaṅghena saddhiṁ aḍḍhatelasehi bhikkhusatehi. Tena kho pana samayena aññataro vuḍḍhapabbajito ātumāyaṁ paṭivasati nahāpitapubbo. Tassa dve dārakā honti, mañjukā paṭibhāneyyakā, dakkhā pariyodātasippā sake ācariyake nahāpitakamme. Assosi kho so vuḍḍhapabbajito—“bhagavā kira ātumaṁ āgacchati mahatā bhikkhusaṅghena saddhiṁ aḍḍhatelasehi bhikkhusatehī”ti. Atha kho so vuḍḍhapabbajito te dārake etadavoca— “bhagavā kira, tātā, ātumaṁ āgacchati mahatā bhikkhusaṅghena saddhiṁ aḍḍhatelasehi bhikkhusatehi. Gacchatha tumhe, tātā, khurabhaṇḍaṁ ādāya nāḷiyāvāpakena anugharakaṁ anugharakaṁ āhiṇḍatha, loṇampi, telampi, taṇḍulampi, khādanīyampi saṁharatha, bhagavato āgatassa yāgupānaṁ karissāmā”ti.
Soon afterwards the Buddha gave a teaching and addressed the monks: “I allow all potherbs and all fresh food made of flour.” 25. The account of the one who had gone forth when old When the Buddha had stayed at Kusinārā for as long as he liked, he set out wandering toward Ātumā with a large sangha of twelve-hundred and fifty monks. At that time at Ātumā there was a monk who was previously a barber and who had gone forth when old. He had two boys, sweet-voiced and articulate, who were skilled barbers. The monk who had gone forth when old heard that the Buddha was coming to Ātumā, and he said to those boys, “The Buddha is coming to Ātumā with a large sangha of twelve-hundred and fifty monks. Now go and get the barber equipment, and then go from house to house with a box and collect salt, oil, rice, and fresh food. When the Buddha has arrived, we’ll make a congee drink.”
⚠ 出家者向けの文脈
老い
vinaya
趣旨一致
中
“mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma sakkopi devānamindo veyyāvaccaṁ karissati, na tveva ca kho arahā yathā ahan”ti. Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi. Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato kālaṁ ārocesi— “kālo, mahāsamaṇa, niṭṭhitaṁ bhattan”ti. “Gaccha tvaṁ, kassapa, āyāmahan”ti uruvelakassapaṁ jaṭilaṁ uyyojetvā yāya jambuyā “jambudīpo” paññāyati, tato phalaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisīdi. Addasā kho uruvelakassapo jaṭilo bhagavantaṁ agyāgāre nisinnaṁ, disvāna bhagavantaṁ etadavoca— “katamena tvaṁ, mahāsamaṇa, maggena āgato? Ahaṁ tayā paṭhamataraṁ pakkanto, so tvaṁ paṭhamataraṁ āgantvā agyāgāre nisinno”ti. “Idhāhaṁ, kassapa, taṁ uyyojetvā yāya jambuyā ‘jambudīpo’ paññāyati, tato phalaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisinno. Idaṁ kho, kassapa, jambuphalaṁ vaṇṇasampannaṁ gandhasampannaṁ rasasampannaṁ.
“The Great Ascetic is powerful and mighty, in that even Sakka, the ruler of the gods, performs services for him. But he’s not a perfected one like me.” The Buddha ate his meal and continued to stay in the same forest grove. The next morning Uruvelā Kassapa went to the Buddha and said, “It’s time, Great Ascetic, the meal is ready.” “You just go ahead, Kassapa, I’ll come.” After dismissing him, he took a fruit from a rose-apple tree—the tree after which the Rose-apple Land of India is named—and then arrived first in the fire hut where he sat down. When Uruvelā Kassapa saw the Buddha sitting there, he said to him, “Which path did you take? I left first, but you’re already here.” The Buddha told him what he had done and added, “This rose apple has a good color, and it’s fragrant and delicious, too.
老い
vinaya
趣旨一致
中
Yā ca khvāyaṁ, āvuso, āpatti vematikappaṭicchannā adhammikaṁ tassā āpattiyā parivāsadānaṁ; adhammattā na ruhati. Ekissā, āvuso, āpattiyā bhikkhu mānattāraho’”ti. Tena kho pana samayena aññataro bhikkhu dve saṅghādisesā āpattiyo āpanno hoti dvemāsappaṭicchannāyo. “ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāceyyan”ti. Tassa parivasantassa lajjīdhammo okkami— “ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ yāceyyan”ti. So bhikkhūnaṁ ārocesi—
The giving of probation for the offense he’s unsure of having concealed is illegitimate, illegal, and has no effect. For one offense he only deserves the trial period.’” At one time a monk committed two offenses entailing suspension, both concealed for two months. “I’ve committed two offenses entailing suspension, both concealed for two months. Let me ask the Sangha for probation for one month for those offenses.” While on probation, he was overcome with guilt. He considered all this and thought, “Let me ask the Sangha for probation for an additional month for those two offenses.” He told the monks everything,
⚠ 出家者向けの文脈
老い
vinaya
趣旨一致
中
tāvatiṁsaṁ gantvā pāricchattakapupphaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisīdi. Addasā kho uruvelakassapo jaṭilo bhagavantaṁ agyāgāre nisinnaṁ, disvāna bhagavantaṁ etadavoca— “katamena tvaṁ, mahāsamaṇa, maggena āgato? Ahaṁ tayā paṭhamataraṁ pakkanto, so tvaṁ paṭhamataraṁ āgantvā agyāgāre nisinno”ti. “Idhāhaṁ, kassapa, taṁ uyyojetvā tāvatiṁsaṁ gantvā pāricchattakapupphaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisinno. Idaṁ kho, kassapa, pāricchattakapupphaṁ vaṇṇasampannaṁ gandhasampannaṁ. Sace ākaṅkhasi gaṇhā”ti. “Alaṁ, mahāsamaṇa, tvaṁyeva taṁ arahasi, tvaṁyeva taṁ gaṇhā”ti. Atha kho uruvelakassapassa jaṭilassa etadahosi— “mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma maṁ paṭhamataraṁ uyyojetvā tāvatiṁsaṁ gantvā pāricchattakapupphaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisīdissati, na tveva ca kho arahā yathā ahan”ti.
he went to Tāvatiṁsa heaven, took a flower from an orchid tree, and then arrived first in the fire hut where he sat down. When Uruvelā Kassapa saw the Buddha sitting there, he said to him, “Which path did you take? I left first, but you’re already here.” The Buddha told him what he had done, and added, “This orchid tree flower is colorful and fragrant. You can have it, if you wish.” “There’s no need. You deserve it and you should have it.” Uruvelā Kassapa thought, “The Great Ascetic is powerful and mighty, in that he dismissed me, then went to Tāvatiṁsa heaven, took an orchid tree flower, and still arrived first in the fire hut. But he’s not a perfected one like me.”
老い
vinaya
趣旨一致
中
Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, devasikaṁ pātimokkhaṁ uddisitabbaṁ. Yo uddiseyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, uposathe pātimokkhaṁ uddisitun”ti. Tena kho pana samayena bhikkhū— “bhagavatā uposathe pātimokkhuddeso anuññāto”ti— pakkhassa tikkhattuṁ pātimokkhaṁ uddisanti, cātuddase pannarase aṭṭhamiyā ca pakkhassa. “Na, bhikkhave, pakkhassa tikkhattuṁ pātimokkhaṁ uddisitabbaṁ. Yo uddiseyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, sakiṁ pakkhassa cātuddase vā pannarase vā pātimokkhaṁ uddisitun”ti.
They told the Buddha. “You shouldn’t recite the Monastic Code every day. If you do, you commit an offense of wrong conduct. You should recite the Monastic Code on the observance day.” When they heard that the Buddha required the recitation of the Monastic Code on the observance day, some monks recited it three times per half-month: on the fourteenth, fifteenth, and eighth day. “You shouldn’t recite the Monastic Code three times per lunar half-month. If you do, you commit an offense of wrong conduct. You should recite the Monastic Code once every lunar half-month: on the fourteenth or the fifteenth day.”
⚠ 出家者向けの文脈
老い
vinaya
趣旨一致
中
Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sāvatthiyaṁ bahuṁ phalakhādanīyaṁ uppannaṁ hoti. Atha kho bhikkhūnaṁ etadahosi— “kiṁ nu kho bhagavatā phalakhādanīyaṁ anuññātaṁ, kiṁ ananuññātan”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, sabbaṁ phalakhādanīyan”ti. Tena kho pana samayena saṅghikāni bījāni puggalikāya bhūmiyā ropiyanti, puggalikāni bījāni saṅghikāya bhūmiyā ropiyanti. “Saṅghikāni, bhikkhave, bījāni puggalikāya bhūmiyā ropitāni bhāgaṁ datvā paribhuñjitabbāni. Puggalikāni bījāni saṅghikāya bhūmiyā ropitāni bhāgaṁ datvā paribhuñjitabbānī”ti.
When he eventually arrived, he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time in Sāvatthī there was much fruit. The monks thought, “Which fruits has the Buddha allowed and which not?” They told the Buddha. “I allow all fruits.” On one occasion seeds belonging to the Sangha had been planted on land belonging to an individual and seeds belonging to an individual on land belonging to the Sangha. “If seeds belonging to the Sangha have been planted on land belonging to an individual, that person should be given a share, and the produce may then be eaten. If seeds belonging to an individual have been planted on land belonging to the Sangha, the Sangha should be given a share, and the produce may then be eaten.”
⚠ 出家者向けの文脈
老い
vinaya
趣旨一致
中
Paṭippassaddhaṁ saṅghena itthannāmassa bhikkhuno pabbājanīyakammaṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. Pabbājanīyakammaṁ niṭṭhitaṁ tatiyaṁ. 4. Paṭisāraṇīyakamma Tena kho pana samayena āyasmā sudhammo macchikāsaṇḍe cittassa gahapatino āvāsiko hoti, navakammiko dhuvabhattiko. Yadā citto gahapati saṅghaṁ vā gaṇaṁ vā puggalaṁ vā nimantetukāmo hoti tadā na āyasmantaṁ sudhammaṁ anapaloketvā saṅghaṁ vā gaṇaṁ vā puggalaṁ vā nimanteti. Tena kho pana samayena sambahulā therā bhikkhū, āyasmā ca sāriputto, āyasmā ca mahāmoggallāno, āyasmā ca mahākaccāno, āyasmā ca mahākoṭṭhiko, āyasmā ca mahākappino, āyasmā ca mahācundo, āyasmā ca anuruddho, āyasmā ca revato, āyasmā ca upāli, āyasmā ca ānando, āyasmā ca rāhulo, kāsīsu cārikaṁ caramānā yena macchikāsaṇḍo tadavasaruṁ. Assosi kho citto gahapati therā kira bhikkhū macchikāsaṇḍaṁ anuppattāti. Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami, upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cittaṁ gahapatiṁ āyasmā sāriputto dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
The Sangha has lifted that legal procedure of banishing monk so-and-so. The Sangha approves and is therefore silent. I’ll remember it thus.’” The second section on the legal procedure of banishment is finished. 4. The legal procedure of reconciliation At one time Venerable Sudhamma was the staying at the householder Citta’s monastery at Macchikāsaṇḍa. He was in charge of the building work and received a regular supply of food. Whenever Citta wanted to invite the Sangha, a group of monks, or an individual monk, he would not do so without getting permission from Sudhamma. On one occasion a number of senior monks—Venerable Sāriputta, Venerable Mahāmoggallāna, Venerable Mahākaccāna, Venerable Mahākoṭṭhika, Venerable Mahākappina, Venerable Mahācunda, Venerable Anuruddha, Venerable Revata, Venerable Upāli, Venerable Ānanda, Venerable Rāhula—were wandering in Kāsi, when they arrived at Macchikāsaṇḍa. When Citta heard that they had arrived, he went to them, bowed, and sat down. After Sāriputta had instructed, inspired, and gladdened Citta with a teaching,
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
老い
vinaya
趣旨一致
中
Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Tena hi, bhikkhave, saṅgho tassa bhikkhuno dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ detu. Evañca pana, bhikkhave, dātabbo— Tena, bhikkhave, bhikkhunā saṅghaṁ upasaṅkamitvā …pe… ‘ahaṁ, bhante, dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. “ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāceyyan”ti. Tassa me parivasantassa lajjīdhammo okkami— “ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo.
adding, “What should I do now?” They told the Buddha. “Well then, the Sangha should give that monk probation for an additional month for those two offenses concealed for two months. And it should be given like this. That monk should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, ‘Venerables, I had committed two offenses entailing suspension, both concealed for two months. “I’ve committed two offenses entailing suspension, both concealed for two months. Let me ask the Sangha for probation for one month for those offenses.” While on probation, I was overcome with guilt. I considered all this
⚠ 出家者向けの文脈
老い
vinaya
趣旨一致
中
Diṭṭhadhammo nimantesi, saha saṅghena nāyakaṁ. Āṇāpesantarāmagge, ārāmaṁ kārayī gaṇo; Vesāliyaṁ navakammaṁ, purato ca pariggahi. Ko arahati bhattagge, tittirañca avandiyā; Pariggahitantaragharā, tūlo sāvatthi osari.
Having seen the Truth, he invited, The Leader together with the Sangha. On his way he told, The group built a monastery; Building work in Vesālī, And ahead possession was taken. Who deserves in the dining hall, And partridge, not to be paid respect; Took possession, inhabited areas, Cotton down, he entered Sāvatthī.
⚠ 自己責任論に誤解されやすい
老い
vinaya
趣旨一致
中
Kappati nu kho yāvakālikena sattāhakālikaṁ, na nu kho kappati? Kappati nu kho yāvakālikena yāvajīvikaṁ, na nu kho kappati? Kappati nu kho yāmakālikena sattāhakālikaṁ, na nu kho kappati? Kappati nu kho yāmakālikena yāvajīvikaṁ, na nu kho kappati? Kappati nu kho sattāhakālikena yāvajīvikaṁ, na nu kho kappatī”ti? Bhagavato etamatthaṁ ārocesuṁ. “Yāvakālikena, bhikkhave, yāmakālikaṁ, tadahu paṭiggahitaṁ kāle kappati, vikāle na kappati. Yāvakālikena, bhikkhave, sattāhakālikaṁ, tadahu paṭiggahitaṁ kāle kappati, vikāle na kappati. Yāvakālikena, bhikkhave, yāvajīvikaṁ, tadahu paṭiggahitaṁ kāle kappati, vikāle na kappati. Yāmakālikena, bhikkhave, sattāhakālikaṁ, tadahu paṭiggahitaṁ yāme kappati, yāmātikkante na kappati.
Are seven-day tonics mixed with ordinary food allowable or unallowable? Are lifetime tonics mixed with ordinary food allowable or unallowable? Are seven-day tonics mixed with post-midday tonics allowable or unallowable? Are lifetime tonics mixed with post-midday tonics allowable or unallowable? Are lifetime tonics mixed with seven-day tonics allowable or unallowable?” They told the Buddha. “When mixed with ordinary food, post-midday tonics are allowable before midday on the day they are received, but not after midday. When mixed with ordinary food, seven-day tonics are allowable before midday on the day they are received, but not after midday. When mixed with ordinary food, lifetime tonics are allowable before midday on the day they are received, but not after midday. When mixed with post-midday tonics, seven-day tonics are allowable after midday on the day they are received, but not beyond dawn.
老い
vinaya
趣旨一致
中
“Vijjhāyantu, mahāsamaṇā”ti. Sakideva pañca aggisatāni vijjhāyiṁsu. Atha kho uruvelakassapassa jaṭilassa etadahosi— “mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma aggīpi vijjhāyissanti, na tveva ca kho arahā yathā ahan”ti. Tena kho pana samayena te jaṭilā sītāsu hemantikāsu rattīsu antaraṭṭhakāsu himapātasamaye najjā nerañjarāya ummujjantipi, nimujjantipi, ummujjananimujjanampi karonti. Atha kho bhagavā pañcamattāni mandāmukhisatāni abhinimmini, yattha te jaṭilā uttaritvā visibbesuṁ. “nissaṁsayaṁ kho mahāsamaṇassa iddhānubhāvo, yathayimā mandāmukhiyo nimmitā”ti. Atha kho uruvelakassapassa jaṭilassa etadahosi— “mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma tāva bahū mandāmukhiyopi abhinimminissati, na tveva ca kho arahā yathā ahan”ti. Tena kho pana samayena mahā akālamegho pāvassi, mahā udakavāhako sañjāyi.
“Yes, may they,” he replied. And the five hundred fires were extinguished all at once. Uruvelā Kassapa thought, “The Great Ascetic is powerful and mighty, in that he can extinguish fires just like that. But he’s not a perfected one like me.” At that time it was midwinter, with cold days and snow. During this period those ascetics emerged from the Nerañjara river, immersed themselves in it, and repeatedly emerged and immersed themselves. Then the Buddha manifested five hundred pans with hot coals, where those ascetics could warm themselves after coming out of the water. “These were no doubt created by the supernormal powers of the Great Ascetic.” Uruvelā Kassapa thought, “The Great Ascetic is powerful and mighty, in that he can manifest so many pans with hot coals. But he’s not a perfected one like me.” Soon afterwards an unseasonal storm poured down, producing a great flood.
老い
vinaya
趣旨一致
中
“Tumhe ce brāhmaṇā uposathaṁ na sakkarissatha na garukarissatha na mānessatha na pūjessatha, atha ko carahi uposathaṁ sakkarissati garukarissati mānessati pūjessati? Gaccha tvaṁ, brāhmaṇa, uposathaṁ, mā no agamāsi. Gaccha tvaṁ saṅghakammaṁ, mā no agamāsī”ti. Atha kho bhagavā āyasmantaṁ mahākappinaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā— seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—maddakucchimhi migadāye āyasmato mahākappinassa sammukhe antarahito gijjhakūṭe pabbate pāturahosi. 4. Sīmānujānana “bhagavatā paññattaṁ— ‘ettāvatā sāmaggī yāvatā ekāvāso’ti, kittāvatā nu kho ekāvāso hotī”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, sīmaṁ sammannituṁ.
“If you brahmins don’t honor and revere the observance day, then who will? Go to the observance day, brahmin, and go to the legal procedures of the Sangha.” The Buddha instructed, inspired, and gladdened him with a teaching. Then, just as a strong man might bend or stretch his arm, the Buddha disappeared from Mahākappina’s presence and reappeared on the Vulture Peak. 4. The allowance for monastery zones that the Buddha had laid down a rule that a complete assembly extends as far as one monastery, the monks thought, “How far does a single monastery extend?” They told the Buddha. “I allow you to establish a monastery zone.
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
老い
vinaya
趣旨一致
中
“Bahumhi vata, bhante, ratane buddhavacane vijjamāne ayyena sudhammena yadeva kiñci bhāsitaṁ yadidaṁ tilasaṅguḷikāti. Bhūtapubbaṁ, bhante, dakkhiṇāpathakā vāṇijā puratthimaṁ janapadaṁ agamaṁsu vāṇijjāya. Te tato kukkuṭiṁ ānesuṁ. Atha kho sā, bhante, kukkuṭī kākena saddhiṁ saṁvāsaṁ kappesi. Sā potakaṁ janesi. Yadā kho so, bhante, kukkuṭapotako kākavassaṁ vassitukāmo hoti, kākakukkuṭīti vassati; yadā kukkuṭivassaṁ vassitukāmo hoti, kukkuṭikākāti vassati. Evameva kho, bhante, bahumhi ratane buddhavacane vijjamāne ayyena sudhammena yadeva kiñci bhāsitaṁ yadidaṁ tilasaṅguḷikā”ti. “Akkosasi maṁ tvaṁ, gahapati, paribhāsasi maṁ tvaṁ, gahapati. Eso te, gahapati, āvāso, pakkamissāmī”ti.
“When there are so many jewels in the word of the Buddha, sir, you speak of sesame cookies. In the past there were some traders from the south who went to an eastern country to trade. From there they brought back a hen. That hen mated with a crow and because of that she had a chick. When that chick wanted to caw like a crow, it cried, ‘caw-ca-doodle-doo.’ And when that chick wanted to crow like a rooster, it cried, ‘cock-a-doodle-caw.’ In the same way, when there are so many jewels in the word of the Buddha, you speak of sesame cookies.” “Householder, you’re abusing and insulting me. I will leave your monastery.”
経典データの出典: SuttaCentral（CC0ライセンス）