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執着
vinaya
趣旨一致
中
Ettha me vigato chando, Nihato tvamasi antakā”ti. Atha kho māro pāpimā— “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti. Mārakathā niṭṭhitā. 9. Pabbajjūpasampadākathā Tena kho pana samayena bhikkhū nānādisā nānājanapadā pabbajjāpekkhe ca upasampadāpekkhe ca ānenti— “bhagavā ne pabbājessati upasampādessatī”ti. Tattha bhikkhū ceva kilamanti pabbajjāpekkhā ca upasampadāpekkhā ca. Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—
For these I have no desire: Terminator, you’re defeated!” Then the Lord of Death, the Evil One, thought, “The Buddha knows me, the Happy One knows me,” and, sad and miserable, he disappeared right there. The account of the Lord of Death is finished. 9. Discussion of the going forth and the full ordination Soon afterwards, the monks were bringing back, from various regions and countries, people desiring the going forth and the full ordination, thinking, “The Buddha will ordain them.” The monks became tired, as did those seeking ordination. Then, while reflecting in private, the Buddha thought,
⚠ 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
Niggahānañca pāpicche, lajjīnaṁ paggahesu ca. Sāsanādhāraṇe ceva, sabbaññujinagocare; Anaññavisaye kheme, supaññatte asaṁsaye. Khandhake vinaye ceva, parivāre ca mātike; Yathātthakārī kusalo, paṭipajjati yoniso.
Restrains those who have bad desires, And helps those with a sense of conscience; And which is for the upkeep of Buddhism, In the sphere of the Omniscient Victor, Not within range of anyone else; Which is safe, carefully laid down, without doubt— That is, the Chapters and the Monastic Law, The Compendium and the Key Terms— In this the skillful who does what’s beneficial, Practices wisely.
執着
vinaya
趣旨一致
中
Te evarūpaṁ anācāraṁ ācaranti— mālāvacchaṁ ropentipi ropāpentipi, siñcantipi siñcāpentipi, ocinantipi ocināpentipi, ganthentipi ganthāpentipi, ekatovaṇṭikamālaṁ karontipi kārāpentipi, ubhatovaṇṭikamālaṁ karontipi kārāpentipi, mañjarikaṁ karontipi kārāpentipi, vidhūtikaṁ karontipi kārāpentipi, vaṭaṁsakaṁ karontipi kārāpentipi, āveḷaṁ karontipi kārāpentipi, uracchadaṁ karontipi kārāpentipi. vividhampi anācāraṁ ācaranti. Yepi te, bhante, manussā pubbe saddhā ahesuṁ pasannā tepi etarahi assaddhā appasannā. Yānipi tāni saṅghassa pubbe dānapathāni tānipi etarahi upacchinnāni. Riñcanti pesalā bhikkhū, nivasanti pāpabhikkhū. Sādhu, bhante, bhagavā kīṭāgiriṁ bhikkhū pahiṇeyya, yathāyaṁ kīṭāgirismiṁ āvāso saṇṭhaheyyā’”ti. “Evamāvuso”ti kho so bhikkhu tassa upāsakassa paṭissuṇitvā uṭṭhāyāsanā yena sāvatthi tena pakkāmi. Anupubbena yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Āciṇṇaṁ kho panetaṁ buddhānaṁ bhagavantānaṁ āgantukehi bhikkhūhi saddhiṁ paṭisammodituṁ.
And they’re misbehaving in many ways. They plant flowering trees, water them … And they misbehave in a variety of ways. Those who previously had faith and confidence have now lost it, and there’s no longer any support for the Sangha. The good monks have left and the bad monks are staying on. Sir, please send monks to stay at the monastery in Kīṭāgiri.’” The monk agreed, got up, and set out for Sāvatthī. When he eventually arrived, he went to the Buddha in Anāthapiṇḍika’s Monastery. He bowed to the Buddha and sat down. Since it is the custom for Buddhas to greet newly-arrived monks,
⚠ 出家者向けの文脈
執着
vinaya
趣旨一致
中
“yatheva mayaṁ gāyāma, evamevime samaṇā sakyaputtiyā āyatakena gītassarena dhammaṁ gāyantī”ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma chabbaggiyā bhikkhū āyatakena gītassarena dhammaṁ gāyissantī”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Saccaṁ kira, bhikkhave …pe… “saccaṁ, bhagavā”ti …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “pañcime, bhikkhave, ādīnavā āyatakena gītassarena dhammaṁ gāyantassa. Attanāpi tasmiṁ sare sārajjati, parepi tasmiṁ sare sārajjanti, gahapatikāpi ujjhāyanti, sarakuttimpi nikāmayamānassa samādhissa bhaṅgo hoti, pacchimā janatā diṭṭhānugatiṁ āpajjati—
“These Sakyan monastics sing with a drawn-out voice just like we do.” The monks heard the complaints of those people, and the monks of few desires complained and criticized them, “How can the monks from the group of six sing like this?” They told the Buddha. “Is it true, monks, that the monks from the group of six are singing like this?” “It’s true, sir.” … the Buddha gave a teaching and addressed the monks: “There are these five drawbacks to singing the Teaching with a drawn-out voice: one delights in the sound; others delight in the sound; householders criticize it; for one who takes pleasure in performing with the voice, the concentration is disrupted; later generations follow one’s example.
⚠ 出家者向けの文脈
執着
vinaya
趣旨一致
中
Assosuṁ kho chabbaggiyā bhikkhū— paṭikacceva suddhānaṁ bhikkhūnaṁ anāpattikānaṁ avatthusmiṁ akāraṇe pātimokkhaṁ ṭhapenti. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma chabbaggiyā bhikkhū suddhānaṁ bhikkhūnaṁ anāpattikānaṁ avatthusmiṁ akāraṇe pātimokkhaṁ ṭhapessantī”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira, bhikkhave, chabbaggiyā bhikkhū suddhānaṁ bhikkhūnaṁ anāpattikānaṁ avatthusmiṁ akāraṇe pātimokkhaṁ ṭhapentī”ti? “Saccaṁ, bhagavā”ti …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, suddhānaṁ bhikkhūnaṁ anāpattikānaṁ avatthusmiṁ akāraṇe pātimokkhaṁ ṭhapetabbaṁ.
When they heard about it, the monks from the group of six tried to pre-empt the pure monks by, without reason, canceling their hearing of the Monastic Code. The monks of few desires complained and criticized them, “How could the monks from the group of six cancel the Monastic Code of pure monks without reason?” They told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “Is it true, monks, that the monks from the group of six did this?” “It’s true, sir.” … After rebuking them … the Buddha gave a teaching and addressed the monks: “You shouldn’t, without reason, cancel the Monastic Code of pure monks who don’t have any offenses.
⚠ 出家者向けの文脈
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vinaya
趣旨一致
中
Pabbājanīyakamme aṭṭhārasavattaṁ niṭṭhitaṁ. Atha kho sāriputtamoggallānappamukho bhikkhusaṅgho kīṭāgiriṁ gantvā assajipunabbasukānaṁ bhikkhūnaṁ kīṭāgirismā pabbājanīyakammaṁ akāsi— na assajipunabbasukehi bhikkhūhi kīṭāgirismiṁ vatthabbanti. Te saṅghena pabbājanīyakammakatā na sammā vattanti, na lomaṁ pātenti, na netthāraṁ vattanti; na bhikkhū khamāpenti, akkosanti, paribhāsanti; chandagāmitā dosagāmitā mohagāmitā bhayagāmitā pāpenti; pakkamantipi, vibbhamantipi. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma assajipunabbasukā bhikkhū saṅghena pabbājanīyakammakatā na sammā vattissanti, na lomaṁ pātessanti, na netthāraṁ vattissanti; Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.
The eighteen kinds of conduct in regard to the legal procedure of banishment are finished. Soon afterwards a sangha of monks, headed by Sāriputta and Moggallāna, went to Kīṭāgiri and did the legal procedure of banishing the monks Assaji and Punabbasuka, prohibiting them from staying at Kīṭāgiri. Even so, they did not conduct themselves properly or suitably so as to deserve to be released, nor did they ask the monks for forgiveness. Instead they abused and reviled them, and they slandered them as acting from favoritism, ill will, confusion, and fear. And they left and they disrobed. The monks of few desires complained and criticized them, “How can these monks act like this when the Sangha has done a legal procedure of banishing them?” They told the Buddha.
⚠ 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
“Kiṁ pana tvaṁ, āvuso, parissāvanaṁ yāciyamāno na adāsī”ti? Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma bhikkhu parissāvanaṁ yāciyamāno na dassatī”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā taṁ bhikkhuṁ paṭipucchi— “saccaṁ kira tvaṁ, bhikkhu, parissāvanaṁ yāciyamāno na adāsī”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā— “ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma tvaṁ, moghapurisa, parissāvanaṁ yāciyamāno na dassasi.
“So you refused to lend your water filter when asked?” The monks of few desires complained and criticized him, “How could a monk do such a thing?” They told the Buddha. Soon afterwards the Buddha had the monks gathered and questioned that monk: “Is it true, monk, that you did this?” “It’s true, sir.” The Buddha rebuked him, “It’s not suitable, foolish man, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How could you refuse to lend your water filter when asked?
⚠ 初手で出すと冷たく見える,出家者向けの文脈
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vinaya
趣旨一致
中
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. Paṭisāraṇīyakammaṁ niṭṭhitaṁ catutthaṁ. 5. Āpattiyāadassaneukkhepanīyakamma Tena samayena buddho bhagavā kosambiyaṁ viharati ghositārāme. Tena kho pana samayena āyasmā channo āpattiṁ āpajjitvā na icchati āpattiṁ passituṁ. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma āyasmā channo āpattiṁ āpajjitvā na icchissati āpattiṁ passitun”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi— “saccaṁ kira, bhikkhave, channo bhikkhu āpattiṁ āpajjitvā na icchati āpattiṁ passitun”ti?
The Sangha approves and is therefore silent. I’ll remember it thus.’” The fourth section on the legal procedure of reconciliation is finished. 5. The legal procedure of ejection for not recognizing an offense At one time the Buddha was staying at Kosambī in Ghosita’s Monastery. At that time Venerable Channa had committed an offense, but refused to recognize it. The monks of few desires complained and criticized him, “How can Venerable Channa commit an offense, but then refuse to recognize it?” They told the Buddha. Soon afterwards the Buddha had the Sangha gathered and questioned the monks: “Is it true, monks, that Channa is acting like this?”
⚠ 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
iṭṭhakāsopānaṁ, silāsopānaṁ, dārusopānan”ti. Ārohantā paripatanti …pe… “anujānāmi, bhikkhave, ālambanabāhan”ti. Jantāgharassa kavāṭaṁ na hoti …pe… “anujānāmi, bhikkhave, kavāṭaṁ piṭṭhasaṅghāṭaṁ udukkhalikaṁ uttarapāsakaṁ aggaḷavaṭṭiṁ kapisīsakaṁ sūcikaṁ ghaṭikaṁ tāḷacchiddaṁ āviñchanachiddaṁ āviñchanarajjun”ti. Jantāgharassa kuṭṭapādo jīrati …pe… “anujānāmi, bhikkhave, maṇḍalikaṁ kātun”ti. Jantāgharassa dhūmanettaṁ na hoti …pe… “anujānāmi, bhikkhave, dhūmanettan”ti. Tena kho pana samayena bhikkhū khuddake jantāghare majjhe aggiṭṭhānaṁ karonti.
stairs of brick, stone, and wood.” People fell down while climbing the stairs. “I allow rails.” The saunas didn’t have doors. “I allow doors, door frames, lower hinges, upper hinges, door jambs, bolt sockets, bolts, latches, keyholes, door-pulling holes, and door-pulling ropes.” The base of the sauna walls deteriorated. “I allow you to make encircling trenches.” The saunas didn’t have flues. “I allow flues.” At that time the monks built a fireplace in the middle of a small sauna.
⚠ 出家者向けの文脈
執着
vinaya
趣旨一致
中
“anujānāmi, bhikkhave, udakaniddhamanan”ti. Tena kho pana samayena bhikkhū jantāghare chamāya nisīdanti, gattāni kaṇḍūvanti. “Anujānāmi, bhikkhave, jantāgharapīṭhan”ti. Tena kho pana samayena jantāgharaṁ aparikkhittaṁ hoti …pe… “anujānāmi, bhikkhave, parikkhipituṁ tayo pākāre— iṭṭhakāpākāraṁ, silāpākāraṁ, dārupākāran”ti. Koṭṭhako na hoti …pe… “anujānāmi, bhikkhave, koṭṭhakan”ti. Koṭṭhako nīcavatthuko hoti, udakena otthariyyati …pe… “anujānāmi, bhikkhave, uccavatthukaṁ kātun”ti.
“I allow water drains.” The monks sat on the ground and their limbs became itchy. “I allow sauna benches.” At that time the saunas were unenclosed. “I allow three kinds of encircling walls: walls of brick, stone, and wood.” There were no gatehouses. “I allow gatehouses.” They built the gatehouses on a low base. They were flooded. “I allow you to raise the base.”
⚠ 出家者向けの文脈
執着
vinaya
趣旨一致
中
So tena attabhāvappaṭilābhena neva attānaṁ na paraṁ byābādheti. Atha kho kakudho devaputto yenāyasmā mahāmoggallāno tenupasaṅkami, upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ aṭṭhāsi. “devadattassa, bhante, lābhasakkārasilokena abhibhūtassa pariyādinnacittassa evarūpaṁ icchāgataṁ uppajji— Saha cittuppādāva, bhante, devadatto tassā iddhiyā parihīno”ti. Idaṁ vatvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā padakkhiṇaṁ katvā tattheva antaradhāyi. Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahāmoggallāno bhagavantaṁ etadavoca— “Kiṁ pana te, moggallāna, kakudho devaputto cetasā ceto paricca vidito? Yaṁ kiñci kakudho devaputto bhāsati sabbaṁ taṁ tatheva hoti, no aññathā”ti? “Cetasā ceto paricca vidito ca me, bhante, kakudho devaputto.
Yet he harmed neither himself nor others with that body. Soon afterwards the god Kakudha approached Mahāmoggallāna, bowed down, about Devadatta’s desire and the disappearance of his supernormal powers. He then bowed down, circumambulated Mahāmoggallāna with his right side toward him, and disappeared right there. Mahāmoggallāna then went to the Buddha, bowed, sat down, and told him all that had happened. The Buddha said, “But, Moggallāna, have you read Kakudha’s mind so that you know that all he says is just so and not otherwise?” “I have, venerable sir.”
執着
vinaya
趣旨一致
中
manussānaṁ bhuñjamānānaṁ uparibhojanepi uttiṭṭhapattaṁ upanāmenti, uparikhādanīyepi uttiṭṭhapattaṁ upanāmenti, uparisāyanīyepi uttiṭṭhapattaṁ upanāmenti, uparipānīyepi uttiṭṭhapattaṁ upanāmenti; sāmaṁ sūpampi odanampi viññāpetvā bhuñjanti; bhattaggepi uccāsaddā mahāsaddā viharanti. Manussā ujjhāyanti khiyyanti vipācenti— “kathañhi nāma samaṇā sakyaputtiyā dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti; bhattaggepi uccāsaddā mahāsaddā viharissanti seyyathāpi brāhmaṇā brāhmaṇabhojane”ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Ye te bhikkhū appicchā santuṭṭhā lajjino kukkuccakā sikkhākāmā, te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma bhikkhū dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti; Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—
While people were eating, they held out their almsbowls to receive leftovers, even right over their food, whether it was cooked or fresh food, delicacies or drinks. They ate bean curry and rice that they themselves had asked for, and they were noisy in the dining hall. People complained and criticized them, “How can the Sakyan monastics act like this? They are just like brahmins at a brahminical meal!” The monks heard the complaints of those people. The monks of few desires, who had a sense of conscience, and who were contented, afraid of wrongdoing, and fond of the training, complained and criticized them, “How can monks act like this?” They then told the Buddha. … Soon afterwards the Buddha had the Sangha gathered and questioned the monks:
⚠ 出家者向けの文脈
執着
vinaya
趣旨一致
中
“saccaṁ kira, bhikkhave, bhikkhū dunnivatthā duppārutā anākappasampannā piṇḍāya caranti, manussānaṁ bhuñjamānānaṁ uparibhojanepi uttiṭṭhapattaṁ upanāmenti, uparikhādanīyepi uttiṭṭhapattaṁ upanāmenti, uparisāyanīyepi uttiṭṭhapattaṁ upanāmenti, uparipānīyepi uttiṭṭhapattaṁ upanāmenti, sāmaṁ sūpampi odanampi viññāpetvā bhuñjanti, bhattaggepi uccāsaddā mahāsaddā viharantī”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā— “ananucchavikaṁ, bhikkhave, tesaṁ moghapurisānaṁ ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma te, bhikkhave, moghapurisā dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti, manussānaṁ bhuñjamānānaṁ uparibhojanepi uttiṭṭhapattaṁ upanāmessanti, uparikhādanīyepi uttiṭṭhapattaṁ upanāmessanti, uparisāyanīyepi uttiṭṭhapattaṁ upanāmessanti, uparipānīyepi uttiṭṭhapattaṁ upanāmessanti, sāmaṁ sūpampi odanampi viññāpetvā bhuñjissanti, bhattaggepi uccāsaddā mahāsaddā viharissanti. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya, pasannānaṁ vā bhiyyobhāvāya. Atha khvetaṁ, bhikkhave, appasannānañceva appasādāya, pasannānañca ekaccānaṁ aññathattāyā”ti. Atha kho bhagavā te bhikkhū anekapariyāyena vigarahitvā dubbharatāya dupposatāya mahicchatāya asantuṭṭhitāya saṅgaṇikāya kosajjassa avaṇṇaṁ bhāsitvā anekapariyāyena subharatāya suposatāya appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇaṁ bhāsitvā bhikkhūnaṁ tadanucchavikaṁ tadanulomikaṁ dhammiṁ kathaṁ katvā bhikkhū āmantesi— “Anujānāmi, bhikkhave, upajjhāyaṁ. Upajjhāyo, bhikkhave, saddhivihārikamhi puttacittaṁ upaṭṭhapessati, saddhivihāriko upajjhāyamhi pitucittaṁ upaṭṭhapessati.
“Is it true, monks, that monks act like this?” “It’s true, sir.” The Buddha rebuked them, “It’s not suitable for those foolish men, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How can they act like this? This will affect people’s confidence, and cause some to lose it.” Then the Buddha spoke in many ways in dispraise of being difficult to support and maintain, in dispraise of great desires, discontent, socializing, and laziness; but he spoke in many ways in praise of being easy to support and maintain, of fewness of wishes, contentment, self-effacement, ascetic practices, serenity, reduction in things, and being energetic. After giving a teaching on what is right and proper, he addressed the monks: “There should be a preceptor. The preceptor should think of his student as a son and the student his preceptor as a father.
⚠ 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
“Anujānāmi, bhikkhave, candanikan”ti. Candanikā pākaṭā hoti. Bhikkhū hiriyanti nahāyituṁ …pe… “anujānāmi, bhikkhave, parikkhipituṁ tayo pākāre— iṭṭhakāpākāraṁ, silāpākāraṁ, dārupākāran”ti. Candanikā cikkhallā hoti …pe… “anujānāmi, bhikkhave, santharituṁ tayo santhare— iṭṭhakāsantharaṁ, silāsantharaṁ, dārusantharan”ti. Udakaṁ santiṭṭhati …pe… “anujānāmi, bhikkhave, udakaniddhamanan”ti.
“I allow a waste-water disposal area.” The area was unenclosed. The monks were embarrassed to bathe there. “I allow three kinds of encircling walls: walls of brick, stone, and wood.” The area became muddy. “I allow three kinds of deckings: deckings of brick, stone, and wood.” The water remained. “I allow water drains.”
⚠ 出家者向けの文脈
執着
vinaya
趣旨一致
中
“Yāni tāni, gotami, bhikkhunīnaṁ sikkhāpadāni bhikkhūhi sādhāraṇāni, yathā bhikkhū sikkhanti tathā tesu sikkhāpadesu sikkhathā”ti. “Yāni pana tāni, bhante, bhikkhunīnaṁ sikkhāpadāni bhikkhūhi asādhāraṇāni, kathaṁ mayaṁ, bhante, tesu sikkhāpadesu paṭipajjāmā”ti? “Yāni tāni, gotami, bhikkhunīnaṁ sikkhāpadāni bhikkhūhi asādhāraṇāni, yathāpaññattesu sikkhāpadesu sikkhathā”ti. Atha kho mahāpajāpati gotamī yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā ekā vūpakaṭṭhā appamattā ātāpinī pahitattā vihareyyan”ti. “Ye kho tvaṁ, gotami, dhamme jāneyyāsi— ime dhammā sarāgāya saṁvattanti no virāgāya, saññogāya saṁvattanti no visaññogāya, ācayāya saṁvattanti no apacayāya, mahicchatāya saṁvattanti no appicchatāya, asantuṭṭhiyā saṁvattanti no santuṭṭhiyā, saṅgaṇikāya saṁvattanti no pavivekāya, kosajjāya saṁvattanti no vīriyārambhāya, dubbharatāya saṁvattanti no subharatāya; ekaṁsena, gotami, dhāreyyāsi— neso dhammo, neso vinayo, netaṁ satthusāsananti. Ye ca kho tvaṁ, gotami, dhamme jāneyyāsi—
“You should practice them in the same way as the monks do.” “And how should we practice those training rules that the nuns don’t have in common with the monks?” “You should practice them as they have been laid down.” On another occasion Mahāpajāpati went to the Buddha, bowed down, “Sir, please give me a teaching in brief. I’ll then stay by myself, secluded, heedful, energetic, and diligent.” “Those things, Gotami, that you know lead to passion, not to dispassion; to bondage, not to freedom from bondage; to an increase in things, not to a reduction in things; to great desires, not fewness of desires; to discontent, not to contentment; to socializing, not to seclusion; to laziness, not to being energetic; to being burdensome, not to being unburdensome— you should definitely regard them as not the Teaching, not the training, not the Teacher’s instruction. But those things that you know
⚠ 出家者向けの文脈
執着
vinaya
趣旨一致
中
ime dhammā virāgāya saṁvattanti no sarāgāya, visaññogāya saṁvattanti no saññogāya, apacayāya saṁvattanti no ācayāya, appicchatāya saṁvattanti no mahicchatāya, santuṭṭhiyā saṁvattanti no asantuṭṭhiyā, pavivekāya saṁvattanti no saṅgaṇikāya, vīriyārambhāya saṁvattanti no kosajjāya, subharatāya saṁvattanti no dubbharatāya; ekaṁsena, gotami, dhāreyyāsi— eso dhammo, eso vinayo, etaṁ satthusāsanan”ti. Tena kho pana samayena bhikkhunīnaṁ pātimokkhaṁ na uddisīyati. Bhagavato etamatthaṁ ārocesuṁ …pe… “anujānāmi, bhikkhave, bhikkhunīnaṁ pātimokkhaṁ uddisitun”ti. Atha kho bhikkhūnaṁ etadahosi— “kena nu kho bhikkhunīnaṁ pātimokkhaṁ uddisitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṁ pātimokkhaṁ uddisitun”ti.
lead to dispassion, not to passion; to freedom from bondage, not to bondage; to a reduction in things, not to an increase in things; to fewness of desires, not to great desires; to contentment, not to discontent; to seclusion, not to socializing; to being energetic, not to laziness; to being unburdensome, not to being unburdensome— you should definitely regard them as the Teaching, the training, the Teacher’s instruction.” At that time the Monastic Code was not being recited to the nuns. They told the Buddha. … “The Monastic Code should be recited to the nuns.” The nuns thought, “Who should recite the Monastic Code to the nuns?” They told the Buddha. “The monks should recite the Monastic Code to the nuns.”
⚠ 出家者向けの文脈
執着
vinaya
趣旨一致
中
Yassāyasmato khamati channassa bhikkhuno, āpattiyā adassane, ukkhepanīyassa kammassa paṭippassaddhi, so tuṇhassa; yassa nakkhamati, so bhāseyya. Paṭippassaddhaṁ saṅghena channassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. Āpattiyā adassane ukkhepanīyakammaṁ niṭṭhitaṁ pañcamaṁ. 6. Āpattiyāappaṭikammeukkhepanīyakamma Tena samayena buddho bhagavā kosambiyaṁ viharati ghositārāme. Tena kho pana samayena āyasmā channo āpattiṁ āpajjitvā na icchati āpattiṁ paṭikātuṁ. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma āyasmā channo āpattiṁ āpajjitvā na icchissati āpattiṁ paṭikātun”ti?
Any monk who approves of lifting that legal procedure should remain silent. Any monk who doesn’t approve should speak up. The Sangha has lifted that legal procedure of ejecting the monk Channa for not recognizing an offense. The Sangha approves and is therefore silent. I’ll remember it thus.’” The fifth section on the legal procedure of ejection for not recognizing an offense is finished. 6. The legal procedure of ejection for not making amends for an offense At one time the Buddha was staying at Kosambī in Ghosita’s Monastery. At this time Venerable Channa had committed an offense, but refused to make amends for it. The monks of few desires complained and criticized him, “How can Venerable Channa commit an offense, but refuse to make amends for it?”
⚠ 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
kinti nu kho saddhivihārikassa cīvaraṁ rajiyethāti. Cīvaraṁ rajantena sādhukaṁ samparivattakaṁ samparivattakaṁ rajitabbaṁ. Na ca acchinne theve pakkamitabbaṁ. Sace saddhivihāriko gilāno hoti, yāvajīvaṁ upaṭṭhātabbo, vuṭṭhānamassa āgametabban”ti. Saddhivihārikavattaṁ niṭṭhitaṁ. 17. Paṇāmitakathā Tena kho pana samayena saddhivihārikā upajjhāyesu na sammā vattanti. 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…
or he should make an effort to get it done. When he’s dyeing the robe, he should carefully and repeatedly turn it over, and shouldn’t go away while it’s still dripping. If his student is sick, he should nurse him for as long as he lives, or he should wait until he’s recovered.” The proper conduct toward a student is finished. 17. Discussion on dismissal On a later occasion the students did not conduct themselves properly toward their preceptors. The monks of few desires complained and criticized them, “How can students not conduct themselves properly toward their preceptors?” They told the Buddha. …
⚠ 出家者向けの文脈
執着
vinaya
趣旨一致
中
Gaggo bhikkhu ummattako— saratipi uposathaṁ napi sarati, saratipi saṅghakammaṁ napi sarati, āgacchatipi uposathaṁ napi āgacchati, āgacchatipi saṅghakammaṁ napi āgacchati. Saṅgho gaggassa bhikkhuno ummattakassa ummattakasammutiṁ deti. Sareyya vā gaggo bhikkhu uposathaṁ na vā sareyya, sareyya vā saṅghakammaṁ na vā sareyyaṁ, āgaccheyya vā uposathaṁ na vā āgaccheyya, āgaccheyya vā saṅghakammaṁ na vā āgaccheyya, saṅgho saha vā gaggena, vinā vā gaggena uposathaṁ karissati, saṅghakammaṁ karissati. Yassāyasmato khamati gaggassa bhikkhuno ummattakassa ummattakasammutiyā dānaṁ— sareyya vā gaggo bhikkhu uposathaṁ na vā sareyya, sareyya vā saṅghakammaṁ na vā sareyya, āgaccheyya vā uposathaṁ na vā āgaccheyya, āgaccheyya vā saṅghakammaṁ na vā āgaccheyya, saṅgho saha vā gaggena, vinā vā gaggena uposathaṁ karissati, saṅghakammaṁ karissati, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dinnā saṅghena gaggassa bhikkhuno ummattakassa ummattakasammuti. Sareyya vā gaggo bhikkhu uposathaṁ na vā sareyya, sareyya vā saṅghakammaṁ na vā sareyya, āgaccheyya vā uposathaṁ na vā āgaccheyya, āgaccheyya vā saṅghakammaṁ na vā āgaccheyya, saṅgho saha vā gaggena vinā vā gaggena uposathaṁ karissati, saṅghakammaṁ karissati. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The monk Gagga is insane. Sometimes he remembers the observance day and sometimes he doesn’t; sometimes he remembers the legal procedures of the Sangha and sometimes he doesn’t; sometimes he goes to the observance-day ceremony and sometimes he doesn’t; sometimes he goes to the legal procedures of the Sangha and sometimes he doesn’t. The Sangha agrees on the following in regard to the insanity of the monk Gagga: whether or not Gagga remembers either the observance day or the legal procedures of the Sangha, whether or not he comes to either, the Sangha should do the observance-day ceremony, it should do the legal procedures of the Sangha, with or without Gagga. Any monk who approves of this agreement— whether or not Gagga remembers either the observance day or the legal procedures of the Sangha, whether or not he comes to either, the Sangha should do the observance-day ceremony, it should do the legal procedures of the Sangha, with or without Gagga—should remain silent. Any monk who doesn’t approve should speak up. The Sangha has agreed on the following in regard to the insanity of the monk Gagga: whether or not Gagga remembers either the observance-day ceremony or the legal procedures of the Sangha, whether or not he comes to either, the Sangha should do the observance-day ceremony, it should do the legal procedures of the Sangha, with or without Gagga. The Sangha approves and is therefore silent. I’ll remember it thus.’”
⚠ 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
“Kiṁ pana tvaṁ, āvuso, daṇḍasikkaṁ dhāresī”ti? Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma bhikkhu daṇḍasikkaṁ dhāressasī”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ, bhagavā”ti …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, daṇḍasikkā dhāretabbā. Yo dhāreyya, āpatti dukkaṭassā”ti. Tena kho pana samayena aññataro bhikkhu gilāno hoti, na sakkoti vinā daṇḍena āhiṇḍituṁ.
They said, “So you used a carrying net and a staff?” The monks of few desires complained and criticized him, “How can a monk use a carrying net and a staff?” They told the Buddha … “It’s true, sir.” … After rebuking him … the Buddha gave a teaching and addressed the monks: “You shouldn’t use a carrying net and a staff. If you do, you commit an offense of wrong conduct.” On one occasion there was a sick monk who was unable to walk about without a staff.
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）