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人間関係
vinaya
趣旨一致
中
“Tena hi, bhaṇe, taṁ dārakaṁ amhākaṁ antepuraṁ netvā dhātīnaṁ detha posetun”ti. “Evaṁ, devā”ti kho te manussā abhayassa rājakumārassa paṭissutvā taṁ dārakaṁ abhayassa rājakumārassa antepuraṁ netvā dhātīnaṁ adaṁsu— Tassa jīvatīti “jīvako”ti nāmaṁ akaṁsu. Kumārena posāpitoti “komārabhacco”ti nāmaṁ akaṁsu. Atha kho jīvako komārabhacco nacirasseva viññutaṁ pāpuṇi. Atha kho jīvako komārabhacco yena abhayo rājakumāro tenupasaṅkami; upasaṅkamitvā abhayaṁ rājakumāraṁ etadavoca— “kā me, deva, mātā, ko pitā”ti? “Ahampi kho te, bhaṇe jīvaka, mātaraṁ na jānāmi; api cāhaṁ te pitā; mayāsi posāpito”ti.
“Well then, take him to our compound and give him to the wet-nurses to feed.” Saying, “Yes,” they did as requested. When they knew that he would live, they gave him the name Jīvaka, “Survivor”. And because a prince brought him up, they also gave him the name Komārabhacca, “Prince-reared”. When Jīvaka reached the age of discernment, he went to Prince Abhaya and asked him, “Who, sir, are my mother and father?” “I don’t know who your mother is, but I’m your father, because I brought you up.”
人間関係
vinaya
趣旨一致
中
kuṭṭhaṁ, gaṇḍo, kilāso, soso, apamāro? Manussāsi, itthīsi, bhujissāsi, aṇaṇāsi, nasi rājabhaṭī? Anuññātāsi mātāpitūhi, sāmikena? Paripuṇṇavīsativassāsi, paripuṇṇaṁ te pattacīvaraṁ, kiṁnāmāsi, kānāmā te pavattinī’”ti? Tena kho pana samayena bhikkhū bhikkhunīnaṁ antarāyike dhamme pucchanti. Upasampadāpekkhāyo vitthāyanti, maṅkū honti, na sakkonti vissajjetuṁ. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ekatoupasampannāya bhikkhunisaṅghe visuddhāya bhikkhusaṅghe upasampādetun”ti. Tena kho pana samayena bhikkhuniyo ananusiṭṭhā upasampadāpekkhāyo antarāyike dhamme pucchanti. Upasampadāpekkhāyo vitthāyanti, maṅkū honti, na sakkonti vissajjetuṁ.
leprosy, abscesses, mild leprosy, tuberculosis, or epilepsy? Are you human? Are you a woman? Are you free from slavery? Are you free from debt? Are you employed by the king? Do you have permission from your parents and husband? Are you twenty years old? Do you have a full set of bowl and robes? What’s your name? What’s the name of your mentor?’” Soon afterwards the monks asked the nuns about the obstacles. Those seeking the full ordination were embarrassed, humiliated, and unable to respond. They told the Buddha. “Only when a woman who’s free from obstacles has been fully ordained on one side in the Sangha of nuns, should you give her the full ordination in the Sangha of monks.” The nuns asked those seeking the full ordination about the obstacles without first instructing them. They were embarrassed, humiliated, and unable to respond.
⚠ 出家者向けの文脈
人間関係
vinaya
趣旨一致
中
Atha kho jīvakassa komārabhaccassa etadahosi— “imāni kho rājakulāni na sukarāni asippena upajīvituṁ. Yannūnāhaṁ sippaṁ sikkheyyan”ti. Tena kho pana samayena takkasilāyaṁ disāpāmokkho vejjo paṭivasati. Atha kho jīvako komārabhacco abhayaṁ rājakumāraṁ anāpucchā yena takkasilā tena pakkāmi. Anupubbena yena takkasilā, yena vejjo tenupasaṅkami; upasaṅkamitvā taṁ vejjaṁ etadavoca— “icchāmahaṁ, ācariya, sippaṁ sikkhitun”ti. “Tena hi, bhaṇe jīvaka, sikkhassū”ti. Atha kho jīvako komārabhacco bahuñca gaṇhāti lahuñca gaṇhāti suṭṭhu ca upadhāreti, gahitañcassa na sammussati. Atha kho jīvakassa komārabhaccassa sattannaṁ vassānaṁ accayena etadahosi—
On a later occasion Jīvaka thought, “It’s not easy to make a living in a royal family without a profession. Why don’t I learn a profession?” At that time the pre-eminent physician in the world was living at Takkasilā. Then, without asking permission from Prince Abhaya, Jīvaka left for Takkasilā. When he eventually arrived, he went to that physician and said, “Teacher, I wish to learn the profession.” “Well then, Jīvaka, please do so.” Jīvaka learned much, and he learned quickly; he remembered well and did not forget. After seven years, Jīvaka thought,
人間関係
vinaya
趣旨一致
中
Atha kho jīvakassa komārabhaccassa taṁ parittaṁ pātheyyaṁ antarāmagge sākete parikkhayaṁ agamāsi. Atha kho jīvakassa komārabhaccassa etadahosi— “ime kho maggā kantārā appodakā appabhakkhā, na sukarā apātheyyena gantuṁ. Yannūnāhaṁ pātheyyaṁ pariyeseyyan”ti. 2. Seṭṭhibhariyāvatthu Tena kho pana samayena sākete seṭṭhibhariyāya sattavassiko sīsābādho hoti. Bahū mahantā mahantā disāpāmokkhā vejjā āgantvā nāsakkhiṁsu arogaṁ kātuṁ. Bahuṁ hiraññaṁ ādāya agamaṁsu. Atha kho jīvako komārabhacco sāketaṁ pavisitvā manusse pucchi— “ko, bhaṇe, gilāno, kaṁ tikicchāmī”ti?
but the provisions were exhausted by the time he got to Sāketa. Jīvaka thought, “These roads go through the wilderness where there’s little water and little food. It’s not easy to travel there without provisions. Let me search for provisions.” 2. The account of the wealthy merchant’s wife At that time in Sāketa there was a wealthy merchant whose wife had had a headache for seven years. Many of the most famous physicians in the world had come to see her, but none was able to cure her. And they were very expensive. When Jīvaka arrived at Sāketa, he asked people, “Is there anyone who’s sick who I might treat?”
人間関係
vinaya
趣旨一致
中
“Etissā, ācariya, seṭṭhibhariyāya sattavassiko sīsābādho; gaccha, ācariya, seṭṭhibhariyaṁ tikicchāhī”ti. Atha kho jīvako komārabhacco yena seṭṭhissa gahapatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā dovārikaṁ āṇāpesi— “gaccha, bhaṇe dovārika, seṭṭhibhariyāya pāvada— ‘vejjo, ayye, āgato, so taṁ daṭṭhukāmo’”ti. “Evaṁ, ācariyā”ti kho so dovāriko jīvakassa komārabhaccassa paṭissutvā yena seṭṭhibhariyā tenupasaṅkami, upasaṅkamitvā seṭṭhibhariyaṁ etadavoca— “Kīdiso, bhaṇe dovārika, vejjo”ti? “Daharako, ayye”ti. “Alaṁ, bhaṇe dovārika, kiṁ me daharako vejjo karissati? Bahū mahantā mahantā disāpāmokkhā vejjā āgantvā nāsakkhiṁsu arogaṁ kātuṁ.
“There’s a wealthy merchant whose wife has had a headache for seven years. Go, doctor, and treat her.” Jīvaka went to that merchant’s house and told the doorman, “Go and say this to the merchant’s wife, Ma’am, a doctor has arrived. He wishes to see you.’” Saying, “Yes, doctor,” he did as asked. She replied, “What sort of doctor is it?” “A young one.” “Forget it. I don’t need a young doctor. Many of the most famous physicians in the world have been here, but none was able to cure me.
人間関係
vinaya
趣旨一致
中
Bahuṁ hiraññaṁ ādāya agamaṁsū”ti. Atha kho so dovāriko yena jīvako komārabhacco tenupasaṅkami; upasaṅkamitvā jīvakaṁ komārabhaccaṁ etadavoca— “Gaccha, bhaṇe dovārika, seṭṭhibhariyāya pāvada— ‘vejjo, ayye, evamāha— mā kira, ayye, pure kiñci adāsi. Yadā arogā ahosi tadā yaṁ iccheyyāsi taṁ dajjeyyāsī’”ti. “Evaṁ, ācariyā”ti kho so dovāriko jīvakassa komārabhaccassa paṭissutvā yena seṭṭhibhariyā tenupasaṅkami; upasaṅkamitvā seṭṭhibhariyaṁ etadavoca— “Tena hi, bhaṇe dovārika, vejjo āgacchatū”ti. “Evaṁ, ayye”ti kho so dovāriko seṭṭhibhariyāya paṭissutvā yena jīvako komārabhacco tenupasaṅkami, upasaṅkamitvā jīvakaṁ komārabhaccaṁ etadavoca— Atha kho jīvako komārabhacco yena seṭṭhibhariyā tenupasaṅkami, upasaṅkamitvā seṭṭhibhariyāya vikāraṁ sallakkhetvā seṭṭhibhariyaṁ etadavoca—
And they were very expensive too.” The doorman then returned to Jīvaka and told him what the merchant’s wife had said. Jīvaka replied, “Go and tell her that she doesn’t have to pay anything in advance. When she is cured, she can pay whatever she likes.” Saying, “Yes, doctor,” he told the merchant’s wife. She said, “Well then, let him in.” Saying, “Yes, ma’am,” he went to Jīvaka and told him. Jīvaka then approached the merchant’s wife. After examining her, he said to her,
人間関係
vinaya
趣旨一致
中
nasi animittā, nasi nimittamattā, nasi alohitā, nasi dhuvalohitā, nasi dhuvacoḷā, nasi paggharantī, nasi sikharaṇī, nasi itthipaṇḍakā, nasi vepurisikā, nasi sambhinnā, nasi ubhatobyañjanā? Santi te evarūpā ābādhā— kuṭṭhaṁ, gaṇḍo, kilāso, soso, apamāro? Manussāsi, itthīsi, bhujissāsi, aṇaṇāsi, nasi rājabhaṭī? Anuññātāsi mātāpitūhi, sāmikena? Paripuṇṇavīsativassāsi, paripuṇṇaṁ te pattacīvaraṁ, kiṁnāmāsi, kānāmā te pavattinī’ti? Ekato āgacchanti. Na ekato āgantabbaṁ. Anusāsikāya paṭhamataraṁ āgantvā saṅgho ñāpetabbo— ‘suṇātu me, ayye, saṅgho.
“Do you lack genitals? Are your genitals incomplete? Do you not menstruate? Do you menstruate continuously? Do you always wear a menstruation pad? Are you incontinent? Do you have genital prolapse? Do you lack sexual organs? Are you manlike? Do you have fistula? Are you a hermaphrodite? Do you have any of these diseases: leprosy, abscesses, mild leprosy, tuberculosis, or epilepsy? Are you human? Are you a woman? Are you free from slavery? Are you free from debt? Are you employed by the king? Do you have permission from your parents and husband? Are you twenty years old? Do you have a full set of bowl and robes? What’s your name? What’s the name of your mentor?”’” They then returned to the Sangha together. “They shouldn’t return together. The instructor should return first and inform the Sangha: ‘Please, venerables, I ask the Sangha to listen.
人間関係
vinaya
趣旨一致
中
“pasatena, ayye, sappinā attho”ti. Atha kho seṭṭhibhariyā jīvakassa komārabhaccassa pasataṁ sappiṁ dāpesi. Atha kho jīvako komārabhacco taṁ pasataṁ sappiṁ nānābhesajjehi nippacitvā seṭṭhibhariyaṁ mañcake uttānaṁ nipātetvā natthuto adāsi. Atha kho taṁ sappi natthuto dinnaṁ mukhato uggañchi. Atha kho seṭṭhibhariyā paṭiggahe niṭṭhubhitvā dāsiṁ āṇāpesi— “handa, je, imaṁ sappiṁ picunā gaṇhāhī”ti. Atha kho jīvakassa komārabhaccassa etadahosi— “acchariyaṁ yāva lūkhāyaṁ gharaṇī, yatra hi nāma imaṁ chaḍḍanīyadhammaṁ sappiṁ picunā gāhāpessati. Bahukāni ca me mahagghāni bhesajjāni upagatāni. Kimpi māyaṁ kiñci deyyadhammaṁ dassatī”ti.
“Ma’am, I need a handful of ghee.” She got him a handful of ghee. Jīvaka cooked that ghee with a number of medicines. He then had her lie down on her back on a bed, and he gave her the medicine through the nose. The medicine emerged in her mouth. She then spat it out into a container and told a slave, “Listen, save this ghee in a cotton wad.” Jīvaka thought, “It’s astonishing how wretched this housewife is in saving this ghee in a cotton wad, when it should be discarded. Many of my valuable medicines went into it, but she might not give me anything for my services.”
人間関係
vinaya
趣旨一致
中
Atha kho seṭṭhibhariyā jīvakassa komārabhaccassa vikāraṁ sallakkhetvā jīvakaṁ komārabhaccaṁ etadavoca— “kissa tvaṁ, ācariya, vimanosī”ti? “Mayaṁ kho, ācariya, āgārikā nāma upajānāmetassa saṁyamassa. Varametaṁ sappi dāsānaṁ vā kammakarānaṁ vā pādabbhañjanaṁ vā padīpakaraṇe vā āsittaṁ. Mā kho tvaṁ, ācariya, vimano ahosi. Na te deyyadhammo hāyissatī”ti. Atha kho jīvako komārabhacco seṭṭhibhariyāya sattavassikaṁ sīsābādhaṁ ekeneva natthukammena apakaḍḍhi. Atha kho seṭṭhibhariyā arogā samānā jīvakassa komārabhaccassa cattāri sahassāni pādāsi. Suṇisā— “sassu me arogā ṭhitā”ti cattāri sahassāni pādāsi.
Seeing his body language, the merchant’s wife asked him what he was concerned about. and she said, “We householders know the benefit of such frugality. This ghee is good for the slaves and workers, for ointment for the feet, or for using in lamps. Don’t be concerned, doctor, your fee will be abundant.” Jīvaka cured the headache of the merchant’s wife with a single treatment through the nose. When she was well, she gave him four thousand coins. and daughter-in-law found out that she was well, they too gave him four thousand coins each,
⚠ 自己責任論に誤解されやすい
人間関係
vinaya
趣旨一致
中
Seṭṭhi gahapati— “bhariyā me arogā ṭhitā”ti cattāri sahassāni pādāsi dāsañca dāsiñca assarathañca. Atha kho jīvako komārabhacco tāni soḷasasahassāni ādāya dāsañca dāsiñca assarathañca yena rājagahaṁ tena pakkāmi. Anupubbena yena rājagahaṁ yena abhayo rājakumāro tenupasaṅkami, upasaṅkamitvā abhayaṁ rājakumāraṁ etadavoca— “idaṁ me, deva, paṭhamakammaṁ soḷasasahassāni dāso ca dāsī ca assaratho ca. Paṭiggaṇhātu me devo posāvanikan”ti. “Alaṁ, bhaṇe jīvaka; tuyhameva hotu. Amhākaññeva antepure nivesanaṁ māpehī”ti. “Evaṁ, devā”ti kho jīvako komārabhacco abhayassa rājakumārassa paṭissutvā abhayassa rājakumārassa antepure nivesanaṁ māpesi.
as did her husband. The merchant also gave him a male and a female slave, and a carriage with horses. Jīvaka took those sixteen thousand coins, as well as the male and female slaves and the carriage with horses, and he left for Rājagaha. When he eventually arrived, he went to Prince Abhaya and said, “For my first job, sir, I earned sixteen thousand coins, a male and a female slave, and a carriage with horses. Please accept it for bringing me up.” “There’s no need, Jīvaka. You should keep it all. But please build a house in our compound.” Saying, “Yes,” he did just that.
⚠ 自己責任論に誤解されやすい
人間関係
vinaya
趣旨一致
中
Puñjamaddapalālañca, bhusaophuṇanīhare; Āyatimpi na khīyanti, pitaro ca pitāmahā. Bhaddiyo anuruddho ca, ānando bhagu kimilo; Sakyamāno ca kosambiṁ, parihāyi kakudhena ca. Pakāsesi pituno ca, purise silaṁ nāḷāgiriṁ;
Sheaves, thresh, and straw, Husk, winnow, storage; Also the future, they never stop, And fathers, grandfathers. Bhaddiya, and Anuruddha, Ānanda, Bhagu, Kimila; And Sakyan pride, Kosambī, Disappeared, and with Kakudha. He announced, and of the father, Men, stone, Nāḷāgiri;
人間関係
vinaya
趣旨一致
中
Tena kho pana samayena bārāṇaseyyakassa seṭṭhiputtassa mokkhacikāya kīḷantassa antagaṇṭhābādho hoti, yena yāgupi pītā na sammā pariṇāmaṁ gacchati, bhattampi bhuttaṁ na sammā pariṇāmaṁ gacchati, uccāropi passāvopi na paguṇo. So tena kiso hoti lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto. Atha kho bārāṇaseyyakassa seṭṭhissa etadahosi— Yannūnāhaṁ rājagahaṁ gantvā rājānaṁ jīvakaṁ vejjaṁ yāceyyaṁ puttaṁ me tikicchitun”ti. Atha kho bārāṇaseyyako seṭṭhi rājagahaṁ gantvā yena rājā māgadho seniyo bimbisāro tenupasaṅkami, upasaṅkamitvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ etadavoca— Sādhu devo jīvakaṁ vejjaṁ āṇāpetu puttaṁ me tikicchitun”ti. Atha kho rājā māgadho seniyo bimbisāro jīvakaṁ komārabhaccaṁ āṇāpesi— “Evaṁ, devā”ti kho jīvako komārabhacco rañño māgadhassa seniyassa bimbisārassa paṭissutvā bārāṇasiṁ gantvā yena bārāṇaseyyako seṭṭhiputto tenupasaṅkami, upasaṅkamitvā bārāṇaseyyakassa seṭṭhiputtassa vikāraṁ sallakkhetvā janaṁ ussāretvā tirokaraṇiyaṁ parikkhipitvā thambhe ubbandhitvā bhariyaṁ purato ṭhapetvā udaracchaviṁ uppāṭetvā antagaṇṭhiṁ nīharitvā bhariyāya dassesi— “passa te sāmikassa ābādhaṁ, iminā yāgupi pītā na sammā pariṇāmaṁ gacchati, bhattampi bhuttaṁ na sammā pariṇāmaṁ gacchati, uccāropi passāvopi na paguṇo; imināyaṁ kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto”ti.
On one occasion the son of a wealthy merchant in Benares twisted his gut while turning somersaults. Because of that, he was not able to digest congee or food, and he couldn’t urinate or defecate. He became thin, haggard, and pale, with veins protruding all over his body. The merchant considered this and thought, “Why don’t I go to Rājagaha and ask the king for doctor Jīvaka to treat my son?” He then traveled to Rājagaha, went to King Bimbisāra, and told him about his son, adding, “Sir, please ask doctor Jīvaka to treat my son.” And that’s what the king did. Jīvaka consented and then traveled to Benares where he went to that merchant. He examined his son, dismissed the people there, put up a curtain all around, and tied him to a pillar. He then had his wife stand in front of him, cut open his belly, and pulled out his twisted gut. He showed it to his wife, saying, “See, this is your husband’s affliction. It’s because of this that he’s in such a bad state.”
人間関係
vinaya
趣旨一致
中
Antagaṇṭhiṁ viniveṭhetvā antāni paṭipavesetvā udaracchaviṁ sibbitvā ālepaṁ adāsi. Atha kho bārāṇaseyyako seṭṭhiputto nacirasseva arogo ahosi. “putto me arogo ṭhito”ti jīvakassa komārabhaccassa soḷasasahassāni pādāsi. Atha kho jīvako komārabhacco tāni soḷasasahassāni ādāya punadeva rājagahaṁ paccāgañchi. 6. Pajjotarājavatthu Tena kho pana samayena rañño pajjotassa paṇḍurogābādho hoti. Bahū mahantā mahantā disāpāmokkhā vejjā āgantvā nāsakkhiṁsu arogaṁ kātuṁ. Bahuṁ hiraññaṁ ādāya agamaṁsu. Atha kho rājā pajjoto rañño māgadhassa seniyassa bimbisārassa santike dūtaṁ pāhesi— “mayhaṁ kho tādiso ābādho, sādhu devo jīvakaṁ vejjaṁ āṇāpetu, so maṁ tikicchissatī”ti.
He then untwisted the gut, put it back, sewed his belly back together, and applied ointment. Soon the merchant’s son was healthy again. His father gave sixteen thousand coins to Jīvaka, and Jīvaka returned to Rājagaha. 6. The account of King Pajjota At that time King Pajjota had jaundice. Many of the most famous physicians in the world had come to see him, but none was able to cure him. And they were very expensive. King Pajjota then sent a message to King Bimbisāra: “Sir, I have such-and-such a disease. Please ask doctor Jīvaka to treat me.”
人間関係
vinaya
趣旨一致
中
Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, mahācammāni dhāretabbāni, sīhacammaṁ byagghacammaṁ dīpicammaṁ. Yo dhāreyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū— “bhagavatā mahācammāni paṭikkhittānī”ti— gocammāni dhārenti. Tāni mañcappamāṇenapi chinnāni honti, pīṭhappamāṇenapi chinnāni honti, antopi mañce paññattāni honti, bahipi mañce paññattāni honti, antopi pīṭhe paññattāni honti, bahipi pīṭhe paññattāni honti. Aññataropi pāpabhikkhu aññatarassa pāpupāsakassa kulūpako hoti. Atha kho so pāpabhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa pāpupāsakassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. Atha kho so pāpupāsako yena so pāpabhikkhu tenupasaṅkami, upasaṅkamitvā taṁ pāpabhikkhuṁ abhivādetvā ekamantaṁ nisīdi.
They told the Buddha. “You shouldn’t use luxurious skins: lionskins, tiger skins, or leopard skins. If you do, you commit an offense of wrong conduct.” Soon afterwards when the monks from the group of six heard that the Buddha had prohibited luxurious skins, they used cattle hides. They cut them to fit their beds and benches, and used them both there and elsewhere. At this time a certain bad monk was associating with the family of a bad lay follower. One morning that monk robed up, took his bowl and robe, and went to that lay follower’s house, where he sat down on the prepared seat. The lay follower approached the monk, bowed, and sat down.
⚠ 出家者向けの文脈
人間関係
vinaya
趣旨一致
中
Tena kho pana samayena tassa pāpupāsakassa vacchako hoti taruṇako abhirūpo dassanīyo pāsādiko citro, seyyathāpi dīpicchāpo. Atha kho so pāpabhikkhu taṁ vacchakaṁ sakkaccaṁ upanijjhāyati. Atha kho so pāpupāsako taṁ pāpabhikkhuṁ etadavoca— “Attho me, āvuso, imassa vacchakassa cammenā”ti. Atha kho so pāpupāsako taṁ vacchakaṁ vadhitvā cammaṁ vidhunitvā tassa pāpabhikkhuno pādāsi. Atha kho so pāpabhikkhu taṁ cammaṁ saṅghāṭiyā paṭicchādetvā agamāsi. Atha kho sā gāvī vacchagiddhinī taṁ pāpabhikkhuṁ piṭṭhito piṭṭhito anubandhi. Bhikkhū evamāhaṁsu— “Ahampi kho, āvuso, na jānāmi kena myāyaṁ gāvī piṭṭhito piṭṭhito anubandhī”ti. Tena kho pana samayena tassa pāpabhikkhuno saṅghāṭi lohitena makkhitā hoti.
At that time that lay follower had a beautiful young calf with variegated hide, just like a young leopard. When the bad monk stared at that calf, the lay follower asked him why. He replied, “I need the skin of that calf.” The bad lay follower then slaughtered the calf, skinned it, and gave the skin to the bad monk. The monk hid the skin under his outer robe and left. The mother-cow, longing for her calf, followed behind him. When the monks asked him he said he did not know. But his outer robe was smeared with blood,
⚠ 出家者向けの文脈
人間関係
vinaya
趣旨一致
中
Atha kho rājā pajjoto vāhanāgāresu ca dvāresu ca āṇāpesi— Tena kho pana samayena rañño pajjotassa bhaddavatikā nāma hatthinikā paññāsayojanikā hoti. Atha kho jīvako komārabhacco rañño pajjotassa sappiṁ upanāmesi— Atha kho jīvako komārabhacco rājānaṁ pajjotaṁ sappiṁ pāyetvā hatthisālaṁ gantvā bhaddavatikāya hatthinikāya nagaramhā nippati. Atha kho rañño pajjotassa taṁ sappi pītaṁ pariṇāmentaṁ uddekaṁ adāsi. Atha kho rājā pajjoto manusse etadavoca— “duṭṭhena, bhaṇe, jīvakena sappiṁ pāyitomhi. Tena hi, bhaṇe, jīvakaṁ vejjaṁ vicinathā”ti. “Bhaddavatikāya, deva, hatthinikāya nagaramhā nippatito”ti. Tena kho pana samayena rañño pajjotassa kāko nāma dāso saṭṭhiyojaniko hoti, amanussena paṭicca jāto.
The king did as Jīvaka had asked. At that time King Pajjota had a she-elephant called Bhaddavatikā, which could traverse 650 kilometers in a day. After bringing the ghee to the king and having him drink it, Jīvaka went to the elephant stables and fled the city on Bhaddavatikā. Soon afterwards, while King Pajjota was digesting that ghee, he vomited. He said to his men, “That scoundrel Jīvaka made me drink ghee. Find out where he is.” “Sir, he’s fled the city on Bhaddavatikā.” At that time King Pajjota had a slave called Kāka, whose mother was a spirit and who could traverse 780 kilometers in a day.
人間関係
vinaya
趣旨一致
中
Bhikkhunī sikkhamānā ca, sāmaṇero sāmaṇerī; Paccakkhātantimavatthū, ukkhittāpattidassane. Appaṭikamme diṭṭhiyā, paṇḍako theyyasaṁvāsakaṁ; Titthiyā tiracchānagataṁ, mātu pitu ca ghātakaṁ. Arahaṁ bhikkhunīdūsi, bhedakaṁ lohituppādaṁ;
A nun, and a trainee nun, A novice monk, a novice nun; Who has renounced, the worst kind of offense, Ejected for not seeing an offense. For not making amends, for a bad view, A paṇḍaka, a fake monk; Monastics of another religion, animal, Killer of mother, and father. A perfected one, a rapist of a nun, A schismatic, a shedder of blood;
⚠ 出家者向けの文脈
人間関係
vinaya
趣旨一致
中
Mātu pitu arahanta, dūsako saṅghabhedako; Lohituppādako ceva, ubhatobyañjano ca yo. Ekādasannaṁ etesaṁ, osāraṇaṁ na yujjati; Hatthapādaṁ tadubhayaṁ, kaṇṇanāsaṁ tadūbhayaṁ. Aṅguli aḷakaṇḍaraṁ, phaṇaṁ khujjo ca vāmano;
Of mother, of father, a perfected One, A rapist, a schismatic; And a shedder of blood, And one who is a hermaphrodite. Of these eleven, The admittance fails; Hand, foot, both of them, Ear, nose, both of them. Finger, thumb, tendon, Joined, and hunchback, dwarf;
⚠ 出家者向けの文脈
人間関係
vinaya
趣旨一致
中
Tena kho pana samayena piṇḍacārikā bhikkhū dunnivatthā duppārutā anākappasampannā piṇḍāya caranti, asallakkhetvāpi nivesanaṁ pavisanti, asallakkhetvāpi nikkhamanti, atisahasāpi pavisanti, atisahasāpi nikkhamanti, atidūrepi tiṭṭhanti, accāsannepi tiṭṭhanti, aticirampi tiṭṭhanti, atilahumpi nivattanti. Aññataropi piṇḍacāriko bhikkhu asallakkhetvā nivesanaṁ pāvisi. So ca dvāraṁ maññamāno aññataraṁ ovarakaṁ pāvisi. Tasmimpi ovarake itthī naggā uttānā nipannā hoti. Addasā kho so bhikkhu taṁ itthiṁ naggaṁ uttānaṁ nipannaṁ. “nayidaṁ dvāraṁ, ovarakaṁ idan”ti tamhā ovarakā nikkhami. Addasā kho tassā itthiyā sāmiko taṁ itthiṁ naggaṁ uttānaṁ nipannaṁ. “iminā me bhikkhunā pajāpatī dūsitā”ti taṁ bhikkhuṁ gahetvā ākoṭesi. Atha kho sā itthī tena saddena paṭibujjhitvā taṁ purisaṁ etadavoca— “kissa tvaṁ, ayya, imaṁ bhikkhuṁ ākoṭesī”ti?
At that time there were alms-collecting monks who were shabbily dressed and improper in appearance. They entered and left houses without being attentive, entered and left too hastily, stood too far away or too close, and waited too long or left too soon. On one occasion a certain monk entered a house without being attentive. Thinking it was the main door, he entered a room where a woman was lying naked. When he saw her, he left the room. But when her husband saw her there, he thought, “My wife has been raped by this monk,” and he took hold of that monk and gave him a beating. The woman woke up from the commotion and asked her husband, “Why are you beating this monk?”
⚠ 出家者向けの文脈
人間関係
vinaya
趣旨一致
中
“kathañhi nāma bhikkhū bhattagge antaraghare bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ ananulomikaṁ kāyakammaṁ vacīkammaṁ upadaṁsessanti, hatthaparāmāsaṁ karissantī”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira, bhikkhave, bhikkhū bhattagge antaraghare bhaṇḍanajātā …pe… hatthaparāmāsaṁ karontī”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā …pe… vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi— “bhinne, bhikkhave, saṅghe adhammiyāyamāne asammodikāya vattamānāya ‘ettāvatā na aññamaññaṁ ananulomikaṁ kāyakammaṁ vacīkammaṁ upadaṁsessāma, hatthaparāmāsaṁ karissāmā’ti— āsane nisīditabbaṁ. Bhinne, bhikkhave, saṅghe dhammiyāyamāne sammodikāya vattamānāya āsanantarikāya nisīditabban”ti. Tena kho pana samayena bhikkhū saṅghamajjhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti.
“How can monks behave like this?” They told the Buddha. … “Is it true, monks, that monks are behaving like this?” “It’s true, sir.” The Buddha rebuked them … He then gave a teaching and addressed the monks: “When the Sangha is divided and the monks are behaving contrary to the Teaching and are not on friendly terms, they should sit down and reflect, ‘We won’t behave improperly by body or speech, such as grabbing one another.’ When the Sangha is divided, but the monks are behaving in accordance with the Teaching and are on friendly terms, they should sit down one seat apart.” The monks were also arguing and disputing in the midst of the Sangha, attacking one another verbally,
⚠ 自己責任論に誤解されやすい,初手で出すと冷たく見える,出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）