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死
vinaya
趣旨一致
中
‘imaṁ cīvaraṁ itthannāmassa dammī’ti. So antarāmagge suṇāti— ‘yo pahiṇati so kālaṅkato’ti. Tassa matakacīvaraṁ adhiṭṭhāti. Dvādhiṭṭhitaṁ. Yassa pahiyyati tassa vissāsā gaṇhāti. Suggahitaṁ. Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati— ‘imaṁ cīvaraṁ itthannāmassa dammī’ti. So antarāmagge suṇāti—
‘I give this robe to so-and-so.’ If, while on his way, he hears that the sender has died and he determines it as a robe inherited from the sender, it’s improperly determined. But if he takes it on trust from the intended recipient, it’s properly taken. It may be that a monk gives a robe to a monk to take to yet another monk, saying, ‘I give this robe to so-and-so.’ If, while on his way,
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
‘yassa pahiyyati so kālaṅkato’ti. Tassa matakacīvaraṁ adhiṭṭhāti. Svādhiṭṭhitaṁ. Yo pahiṇati tassa vissāsā gaṇhāti. Duggahitaṁ. Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati— ‘imaṁ cīvaraṁ itthannāmassa dammī’ti. So antarāmagge suṇāti ‘ubho kālaṅkatā’ti. Yo pahiṇati tassa matakacīvaraṁ adhiṭṭhāti. Dvādhiṭṭhitaṁ.
he hears that the intended recipient has died and he determines it as a robe inherited from the intended recipient, it’s properly determined. But if he takes it on trust from the sender, it’s improperly taken. It may be that a monk gives a robe to a monk to take to yet another monk, saying, ‘I give this robe to so-and-so.’ If, while on his way, he hears that both have died and he determines it as a robe inherited from the sender, it’s improperly determined.
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
Pavattite ca pana bhagavatā dhammacakke, bhummā devā saddamanussāvesuṁ— “etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ, appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti. Bhummānaṁ devānaṁ saddaṁ sutvā cātumahārājikā devā saddamanussāvesuṁ …pe… cātumahārājikānaṁ devānaṁ saddaṁ sutvā tāvatiṁsā devā …pe… yāmā devā …pe… tusitā devā …pe… nimmānaratī devā …pe… paranimmitavasavattī devā …pe… brahmakāyikā devā saddamanussāvesuṁ— “etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.
When the Buddha had set rolling the wheel of the Teaching, the earth gods cried out, “At Benares, in the deer park at Isipatana, the Buddha has set rolling the supreme wheel of the Teaching. It can’t be stopped by any monastic, brahmin, god, lord of death, supreme being, or anyone in the world.” Hearing the earth gods, the gods of the four great kings cried out … Hearing the gods of the four great kings, the gods of the Thirty-three cried out … the Yāma gods … the contented gods … the gods who delight in creation … the gods who control the creations of others … the gods of the realm of the supreme beings cried out, “At Benares, in the deer park at Isipatana, the Buddha has set rolling the supreme wheel of the Teaching. It can’t be stopped by any monastic, brahmin, god, lord of death, supreme being, or anyone in the world.”
死
vinaya
趣旨一致
中
Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena āvasathāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā āvasathāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā āvasathāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi, bhagavantaṁyeva purakkhatvā. Pāṭaligāmikāpi kho upāsakā pāde pakkhāletvā āvasathāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu, bhagavantaṁyeva purakkhatvā. Atha kho bhagavā pāṭaligāmike upāsake āmantesi— “Pañcime, gahapatayo, ādīnavā dussīlassa sīlavipattiyā. Idha, gahapatayo, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati. Puna caparaṁ, gahapatayo, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati. Puna caparaṁ, gahapatayo, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati, yadi khattiyaparisaṁ, yadi brāhmaṇaparisaṁ, yadi gahapatiparisaṁ, yadi samaṇaparisaṁ, avisārado upasaṅkamati maṅkubhūto. Puna caparaṁ, gahapatayo, dussīlo sīlavipanno sammūḷho kālaṁ karoti. Puna caparaṁ, gahapatayo, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
The Buddha robed up, took his bowl and robe, and went to the guesthouse together with the Sangha of monks. He washed his feet, entered the guesthouse, and sat down facing east, leaning on the central pillar. The monks washed their feet too, entered the guesthouse, and sat down facing east with the Buddha in front of them, leaning against the western wall. The lay followers of Pāṭaligāma followed suit and sat down facing west with the Buddha in front of them, leaning against the eastern wall. The Buddha then addressed those lay followers: “There are these five dangers for one who is immoral because of failure in morality. Because of heedlessness, they lose much wealth. They get a bad reputation. Whenever they come to a gathering of people—whether a gathering of aristocrats, brahmins, householders, or monastics—they are shy and timid. They die confused. After death, they are reborn in a lower realm.
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
Pañcime, gahapatayo, ānisaṁsā sīlavato sīlasampadāya. Idha, gahapatayo, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati. Puna caparaṁ, gahapatayo, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati. Puna caparaṁ, gahapatayo, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati, yadi khattiyaparisaṁ, yadi brāhmaṇaparisaṁ, yadi gahapatiparisaṁ, yadi samaṇaparisaṁ, visārado upasaṅkamati amaṅkubhūto. Puna caparaṁ, gahapatayo, sīlavā sīlasampanno asammūḷho kālaṁ karoti. Puna caparaṁ, gahapatayo, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Atha kho bhagavā pāṭaligāmike upāsake bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi— “abhikkantā kho, gahapatayo, ratti. Yassadāni tumhe kālaṁ maññathā”ti. “Evaṁ, bhante”ti, kho pāṭaligāmikā upāsakā bhagavato paṭissuṇitvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.
There are these five benefits for one who is moral because of success in morality. Because of heedfulness, they gain much wealth. They get a good reputation. Whenever they come to a gathering of people—whether a gathering of aristocrats, brahmins, householders, or monastics—they are confident and self-assured. They die with a clear mind. After death, they are reborn in heaven.” The Buddha instructed, inspired, and gladdened them by teaching for much of the night. He then dismissed them, saying, “It’s late. Please go when you’re ready.” Saying, “Yes, sir,” they got up from their seats, bowed down, circumambulated him with their right sides toward him, and left.
死
vinaya
趣旨一致
中
“Anujānāmi, bhikkhave, yaṁ tiṇṇaṁ pahoti, ettakaṁ pacchimaṁ dīghāsanan”ti. Tena kho pana samayena visākhā migāramātā saṅghassa atthāya sāḷindaṁ pāsādaṁ kārāpetukāmā hoti hatthinakhakaṁ. Atha kho bhikkhūnaṁ etadahosi— “kiṁ nu kho bhagavatā pāsādaparibhogo anuññāto kiṁ ananuññāto”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, sabbaṁ pāsādaparibhogan”ti. Tena kho pana samayena rañño pasenadissa kosalassa ayyikā kālaṅkatā hoti. Tassa kālaṅkiriyāya saṅghassa bahuṁ akappiyabhaṇḍaṁ uppannaṁ hoti, seyyathidaṁ— āsandi, pallaṅko, gonako, cittako, paṭikā, paṭalikā, tūlikā, vikatikā, uddalomī, ekantalomī, kaṭṭissaṁ, koseyyaṁ, kuttakaṁ, hatthattharaṁ, assattharaṁ, rathattharaṁ, ajinapaveṇi, kadalimigapavarapaccattharaṇaṁ, sauttaracchadaṁ, ubhatolohitakūpadhānaṁ. “Anujānāmi, bhikkhave, āsandiyā pāde chinditvā paribhuñjituṁ, pallaṅkassa vāḷe bhinditvā paribhuñjituṁ, tūlikaṁ vijaṭetvā bibbohanaṁ kātuṁ, avasesaṁ bhūmattharaṇaṁ kātun”ti.
“A seat for three is the smallest long seat.” At one time Visākhā Migāramātā wanted to build a stilt house for the benefit of the Sangha, including a porch and elephant globes. The monks thought, “What stilt-house equipment has the Buddha allowed and what hasn’t he allowed?” They told the Buddha. “I allow all stilt-house equipment.” At one time King Pasenadi of Kosala’s grandmother had just died. As a result, many unallowable goods were offered to the Sangha, that is: high couches, luxurious couches, long-fleeced woolen rugs, multi-colored woolen rugs, white woolen rugs, red woolen rugs, cotton-down quilts, woolen rugs decorated with the images of predatory animals, woolen rugs with long fleece on one side, woolen rugs with long fleece on both sides, sheets of silk embroidered with gems, silken sheets, woolen rugs like a dancer’s rug, elephant-back rugs, horse-back rugs, carriage-seat rugs, rugs made of black antelope hide, exquisite sheets made of <i lang='pi' translate='no'>kadalī</i>-deer hide, seats with canopies, and seats with red cushions at each end. “I allow you to use a high couch after cutting its legs down to size, to use a luxurious couch after removing the images of predatory animals, to make a pillow after removing the cotton down from the cotton-down quilt, and to make floor covers of the rest.”
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
tena gilānena bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo— ‘pavāraṇaṁ dammi, pavāraṇaṁ me hara, pavāraṇaṁ me ārocehi, mamatthāya pavārehī’ti kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, dinnā hoti pavāraṇā; na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na dinnā hoti pavāraṇā. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, so, bhikkhave, gilāno bhikkhu mañcena vā pīṭhena vā saṅghamajjhe ānetvā pavāretabbaṁ. Sace, bhikkhave, gilānupaṭṭhākānaṁ bhikkhūnaṁ etadahosi— ‘sace kho mayaṁ gilānaṁ ṭhānā cāvessāma, ābādho vā abhivaḍḍhissati, kālaṅkiriyā vā bhavissatī’ti na, bhikkhave, gilāno bhikkhu ṭhānā cāvetabbo. Saṅghena tattha gantvā pavāretabbaṁ; na tveva vaggena saṅghena pavāretabbaṁ. Pavāreyya ce, āpatti dukkaṭassa.
The sick monk should approach a monk, arrange his upper robe over one shoulder, and squat on his heels. He should then raise his joined palms and say, ‘I pass on my invitation; please convey my invitation; please announce my invitation; please invite correction on my behalf.’ If he makes this understood by body, by speech, or by body and speech, then the invitation has been passed on. If he doesn’t make this understood by body, by speech, or by body and speech, then the invitation hasn’t been passed on. If he’s able to do this, it’s good. If he’s not, then the sick monk should be brought into the midst of the Sangha together with his bed or bench. They can then do the invitation ceremony. But if the one who is nursing him says, ‘If we move him, his illness will get worse, or he’ll die,’ then the sick monk shouldn’t be moved. The Sangha should go to where the sick monk is and do the invitation ceremony there. You shouldn’t do the invitation ceremony with an incomplete sangha. If you do, you commit an offense of wrong conduct.
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
Theravāda Vinayapiṭaka Cūḷavagga 15. Khuddakavatthukkhandhaka Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena chabbaggiyā bhikkhū nahāyamānā rukkhe kāyaṁ ugghaṁsenti, ūrumpi bāhumpi urampi piṭṭhimpi. Manussā ujjhāyanti khiyyanti vipācenti— “kathañhi nāma samaṇā sakyaputtiyā nahāyamānā rukkhe kāyaṁ ugghaṁsessanti, ūrumpi bāhumpi urampi piṭṭhimpi, seyyathāpi mallamuṭṭhikā gāmamoddavā”ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—
Theravāda Collection on Monastic Law The Small Division The chapter on minor topics At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary. At that time the monks from the group of six rubbed their bodies—thighs, arms, chest, and back—against trees while bathing. People complained and criticized them, “How can the Sakyan monastics do this? They’re just like boxers and city slickers who beautify their bodies!” The monks heard the complaints of those people and they told the Buddha. Soon afterwards the Buddha had the Sangha gathered and questioned the monks:
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
Tena kho pana samayena chabbaggiyā bhikkhū nahāyamānā thambhe kāyaṁ ugghaṁsenti, ūrumpi bāhumpi urampi piṭṭhimpi. Manussā ujjhāyanti khiyyanti vipācenti— “kathañhi nāma samaṇā sakyaputtiyā nahāyamānā thambhe kāyaṁ ugghaṁsessanti, ūrumpi bāhumpi urampi piṭṭhimpi, seyyathāpi mallamuṭṭhikā gāmamoddavā”ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ, bhagavā”ti …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, nahāyamānena bhikkhunā thambhe kāyo ugghaṁsetabbo. Yo ugghaṁseyya, āpatti dukkaṭassā”ti.
At that time the monks from the group of six rubbed their bodies—thighs, arms, chest, and back—against posts while bathing. People complained and criticized them, “How can the Sakyan monastics do this? They’re just like boxers and city slickers who beautify their bodies!” The monks heard the complaints of those people and they told the Buddha. … “It’s true, sir.” … After rebuking them … the Buddha gave a teaching and addressed the monks: “You shouldn’t rub your body against a post while bathing. If you do, you commit an offense of wrong conduct.”
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
Tena kho pana samayena chabbaggiyā bhikkhū nahāyamānā kuṭṭe kāyaṁ ugghaṁsenti, ūrumpi bāhumpi urampi piṭṭhimpi. Manussā ujjhāyanti khiyyanti vipācenti— “kathañhi nāma samaṇā sakyaputtiyā nahāyamānā kuṭṭe kāyaṁ ugghaṁsessanti, ūrumpi bāhumpi urampi piṭṭhimpi, seyyathāpi mallamuṭṭhikā gāmamoddavā”ti …pe… “na, bhikkhave, nahāyamānena bhikkhunā kuṭṭe kāyo ugghaṁsetabbo. Yo ugghaṁseyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū aṭṭāne nahāyanti. Manussā ujjhāyanti khiyyanti vipācenti …pe… seyyathāpi gihī kāmabhogino”ti. “na, bhikkhave, aṭṭāne nahāyitabbaṁ. Yo nahāyeyya, āpatti dukkaṭassā”ti.
At that time the monks from the group of six rubbed their bodies—thighs, arms, chest, and back—against walls while bathing. People complained and criticized them, “How can the Sakyan monastics do this? They’re just like boxers and city slickers who beautify their bodies!” … “You shouldn’t rub your body against a wall while bathing. If you do, you commit an offense of wrong conduct.” At that time the monks from the group of six rubbed their bodies—thighs, arms, chest, and back—against a rubbing board while bathing. People complained and criticized them, “How can the Sakyan monastics do this? They’re just like householders who indulge in worldly pleasures!” “You shouldn’t rub your body against a rubbing board while bathing. If you do, you commit an offense of wrong conduct.”
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
Tumhepi, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttaraṁ vimuttiṁ anupāpuṇātha, anuttaraṁ vimuttiṁ sacchikarothā”ti. Atha kho māro pāpimā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi— “Baddhosi mārapāsehi, ye dibbā ye ca mānusā; Mahābandhanabaddhosi, na me samaṇa mokkhasī”ti. “Muttāhaṁ mārapāsehi, Ye dibbā ye ca mānusā; Mahābandhanamuttomhi, Nihato tvamasi antakā”ti.
And you, monks, have done the same.” Then the Lord of Death, the Evil One, went up to the Buddha and spoke to him in verse: “You’re bound by the snares of the Lord of Death, Both human and divine. You’re bound by the great bond: You’re not free from me, monastic.” “I’m free from the snares of the Lord of Death, Both human and divine. I’m free from the great bond: Terminator, you’re defeated!”
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
Koṇḍañño vappo bhaddiyo, mahānāmo ca assaji; Yaso cattāro paññāsa, sabbe pesesi so disā. Vatthu mārehi tiṁsā ca, uruvelaṁ tayo jaṭī; Agyāgāraṁ mahārājā, sakko brahmā ca kevalā. silā ca kakudho silā; Jambu ambo ca āmalo,
Koṇḍañña, Vappa, Bhaddiya, And Mahānāma, Assaji; Yasa, four, fifty, He sent all to the districts. Topic, with the lords of death, and thirty, Uruvelā, three dreadlocked ascetics; Fire hut, great kings, Sakka, and the supreme being, the whole. And boulder, arjun tree, boulder; Rose-apple tree, and mango tree, emblic myrobalan tree,
死
vinaya
趣旨一致
中
Tena kho pana samayena aññataro bhikkhu ahinā daṭṭho kālaṅkato hoti. Bhagavato etamatthaṁ ārocesuṁ. “Na hi nūna so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phari. Sace hi so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phareyya, na hi so, bhikkhave, bhikkhu ahinā daṭṭho kālaṁ kareyya. Katamāni cattāri ahirājakulāni? Virūpakkhaṁ ahirājakulaṁ, erāpathaṁ ahirājakulaṁ, chabyāputtaṁ ahirājakulaṁ, kaṇhāgotamaṁ ahirājakulaṁ. Anujānāmi, bhikkhave, imāni cattāri ahirājakulāni mettena cittena pharituṁ, attaguttiyā attarakkhāya attaparittaṁ kātuṁ. Evañca pana, bhikkhave, kātabbaṁ— ‘Virūpakkhehi me mettaṁ, Mettaṁ erāpathehi me;
On one occasion a monk had been bitten by a snake and died. They told the Buddha. “That monk hadn’t spread good will to the four royal snake clans. Had he done so, he wouldn’t have died. What are the four clans? The Virūpakkhas, the Erāpathas, the Chabyāputtas, and the Kaṇhāgotamas. To protect yourselves, monks, you should spread good will to these four royal snake clans. And it should be done like this: I have good will toward the Virūpakkhas, Toward the Erāpathas I have good will;
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
Atha kho bhagavā bhikkhū āmantesi— 2. Mahāsamuddeaṭṭhacchariya “Aṭṭhime, bhikkhave, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti. Mahāsamuddo, bhikkhave, anupubbaninno anupubbapoṇo anupubbapabbhāro na āyatakeneva papāto. Puna caparaṁ, bhikkhave, mahāsamuddo ṭhitadhammo velaṁ nātivattati. Puna caparaṁ, bhikkhave, mahāsamuddo na matena kuṇapena saṁvasati. Yaṁ hoti mahāsamudde mataṁ kuṇapaṁ, taṁ khippaññeva tīraṁ vāheti, thalaṁ ussāreti. Puna caparaṁ, bhikkhave, yā kāci mahānadiyo, seyyathidaṁ—gaṅgā, yamunā, aciravatī, sarabhū, mahī, tā mahāsamuddaṁ pattā jahanti purimāni nāmagottāni, mahāsamuddotveva saṅkhaṁ gacchanti. Puna caparaṁ, bhikkhave, yā ca loke savantiyo mahāsamuddaṁ appenti, yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati. Puna caparaṁ, bhikkhave, mahāsamuddo ekaraso loṇaraso. Puna caparaṁ, bhikkhave, mahāsamuddo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṁ—muttā, maṇi, veḷuriyo, saṅkho, silā, pavāḷaṁ, rajataṁ, jātarūpaṁ, lohitako, masāragallaṁ.
And the Buddha addressed the monks: 2. The eight amazing qualities of the ocean “Monks, the antigods delight in the ocean because they see eight amazing qualities in it: The ocean slopes and inclines gradually. It doesn’t drop off all at once. The ocean is steady. It doesn’t go beyond the shoreline. The ocean doesn’t tolerate dead bodies, but quickly carries them to the shore and dumps them on dry land. When the great rivers—the Ganges, the Yamunā, the Aciravatī, the Sarabhū, or the Mahī—reach the ocean, they lose their former names and become known simply as the ocean. Whatever rivers in the world flow into the ocean and whatever rain falls into it, the ocean isn’t diminished or filled up because of that. The ocean has only one taste, the taste of salt. The ocean contains many precious things—pearls, gems, beryls, mother-of-pearls, quartz, corals, silver, gold, rubies, and cat’s eyes.
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
Puna caparaṁ, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso. Tatrime bhūtā—timi, timiṅgalo, timitimiṅgalo, asurā, nāgā, gandhabbā. Santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā. 3. Imasmiṁdhammavinayeaṭṭhacchariya Evameva kho, bhikkhave, imasmiṁ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. Seyyathāpi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro na āyatakeneva papāto; evameva kho, bhikkhave, imasmiṁ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā na āyatakeneva aññāpaṭivedho. Seyyathāpi, bhikkhave, mahāsamuddo ṭhitadhammo velaṁ nātivattati; evameva kho, bhikkhave, yaṁ mayā mama sāvakānaṁ sikkhāpadaṁ paññattaṁ, taṁ mama sāvakā jīvitahetupi nātikkamanti. Seyyathāpi, bhikkhave, mahāsamuddo na matena kuṇapena saṁvasati, yaṁ hoti mahāsamudde mataṁ kuṇapaṁ taṁ khippameva tīraṁ vāheti, thalaṁ ussāreti; evameva kho, bhikkhave, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṁvasati, khippameva naṁ sannipatitvā ukkhipati, kiñcāpi kho so hoti majjhe bhikkhusaṅghassa nisinno. Atha kho so ārakāva saṅghamhā, saṅgho ca tena. Seyyathāpi, bhikkhave, yā kāci mahānadiyo, seyyathidaṁ—gaṅgā, yamunā, aciravatī, sarabhū, mahī, tā mahāsamuddaṁ pattā jahanti purimāni nāmagottāni, mahāsamuddotveva saṅkhaṁ gacchanti;
There are great beings in the ocean—sea monsters, antigods, dragons, and fairies; creatures with bodies one thousand kilometers long, two thousand, three thousand, four thousand, and five thousand kilometers long. 3. The eight amazing qualities of this spiritual path “Just so, the monks delight in this spiritual path because they see eight amazing qualities in it: Just as the ocean slopes and inclines gradually, and doesn’t drop off all at once, so too, on this spiritual path, the training is gradual, the practice is gradual, and penetration to perfect insight doesn’t happen all at once. Just as the ocean is steady and doesn’t go beyond the shoreline, so too, on this spiritual path, my disciples don’t transgress the training rules I’ve laid down, even for the sake of life. Just as the ocean doesn’t tolerate dead bodies, but quickly carries them to the shore and dumps them on dry land, so too, the Sangha of monks doesn’t associate with anyone who is immoral—someone with bad qualities, impure and dubious in conduct, hiding his actions, not a monastic while claiming to be one, not abstaining from sexuality while claiming to do so, rotten inside, lustful, defiled. When the Sangha has gathered, they quickly eject him. Even if seated in the midst of the Sangha, he’s far from the Sangha and the Sangha is far from him. Just as when the great rivers—the Ganges, the Yamunā, the Aciravatī, the Sarabhū, or the Mahī—reach the ocean, they lose their former names and become known simply as the ocean,
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
死
vinaya
趣旨一致
中
ubhato cāpi byañjanakā; Mā saṅghassa parihāyi, kammaṁ aññassa dātave. Vippakate ca aññassa, kate tasseva pakkame; Vibbhamati kālaṅkato, sāmaṇero ca jāyati. Paccakkhāto ca sikkhāya, antimajjhāpannako yadi; Saṅghova sāmiko hoti,
And also hermaphrodites; Let not the belongings of the Sangha deteriorate. The work should be given to another. And when unfinished to another, When finished it’s just for him should he depart; He disrobes, dies, And becomes a novice. And renounces the training, If he has committed the worst; Just the Sangha is the owner,
⚠ 自己責任論に誤解されやすい
死
vinaya
趣旨一致
中
Tena kho pana samayena dve bhikkhū kosalesu janapade addhānamaggappaṭipannā honti. Eko bhikkhu anācāraṁ ācarati. Dutiyo bhikkhu taṁ bhikkhuṁ etadavoca— “mā, āvuso, evarūpaṁ akāsi. Netaṁ kappatī”ti. So tasmiṁ upanandhi. Atha kho so bhikkhu pipāsāya pīḷito upanaddhaṁ bhikkhuṁ etadavoca— “dehi me, āvuso, parissāvanaṁ, pānīyaṁ pivissāmī”ti. So bhikkhu pipāsāya pīḷito kālamakāsi. Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi.
On one occasion, there were two monks traveling through the Kosalan country. One monk misbehaved, and the second monk said to him, “Don’t do that. It’s not allowable.” Because of that, the first monk became resentful. Soon afterwards the second monk was very thirsty. He asked the resentful monk to borrow his water filter. and the second monk died from thirst. When the resentful monk arrived at the monastery, he told the monks what had happened.
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
Tena kho pana samayena sāriputtamoggallānā sañcaye paribbājake brahmacariyaṁ caranti. Tehi katikā katā hoti— “yo paṭhamaṁ amataṁ adhigacchati, so itarassa ārocetū”ti. Atha kho āyasmā assaji pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena, okkhittacakkhu iriyāpathasampanno. Addasā kho sāriputto paribbājako āyasmantaṁ assajiṁ rājagahe piṇḍāya carantaṁ pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena okkhittacakkhuṁ iriyāpathasampannaṁ. “ye vata loke arahanto vā arahattamaggaṁ vā samāpannā, ayaṁ tesaṁ bhikkhu aññataro. Yannūnāhaṁ imaṁ bhikkhuṁ upasaṅkamitvā puccheyyaṁ— ‘kaṁsi tvaṁ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṁ dhammaṁ rocesī’”ti? Atha kho sāriputtassa paribbājakassa etadahosi— “akālo kho imaṁ bhikkhuṁ pucchituṁ, antaragharaṁ paviṭṭho piṇḍāya carati.
including Sāriputta and Moggallāna. The two of them had made an agreement that whoever reached freedom from death first would inform the other. Just then, Venerable Assaji robed up in the morning, took his bowl and robe, and entered Rājagaha for almsfood. He was pleasing in his conduct: in going out and coming back, in looking ahead and looking aside, in bending and stretching his arms. His eyes were lowered, and he was perfect in deportment. The wanderer Sāriputta observed all this “This monk is one of those in the world who are perfected or on the path to perfection. Why don’t I go up to him and ask in whose name he has gone forth, and who his teacher is or whose teachings he follows?” But it occurred to him, “It’s the wrong time to ask him while he’s walking for almsfood among the houses.
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
Upacāro na hoti. “Anujānāmi, bhikkhave, khuddake jantāghare ekamantaṁ aggiṭṭhānaṁ kātuṁ, mahallake majjhe”ti. Jantāghare aggi mukhaṁ ḍahati …pe… “anujānāmi, bhikkhave, mukhamattikan”ti. Hatthe mattikaṁ tementi …pe… “anujānāmi, bhikkhave, mattikādoṇikan”ti. Mattikā duggandhā hoti …pe… “anujānāmi, bhikkhave, vāsetun”ti. Jantāghare aggi kāyaṁ ḍahati …pe… “anujānāmi, bhikkhave, udakaṁ atiharitun”ti.
There was no access around the fireplace. “In a small sauna, you should make the fireplace to one side, but in a large one in the middle.” The fire in the sauna scorched their faces. “I allow clay for the face.” They moistened the clay in their hands. “I allow a trough for the clay.” The clay was smelly. “I allow you to add scent.” The fire in the sauna scorched their bodies. “I allow you to bring water.”
死
vinaya
趣旨一致
中
“Ahaṁ devadatto”ti. “Sace kho tvaṁ, bhante, ayyo devadatto, iṅgha sakeneva vaṇṇena pātubhavassū”ti. Atha kho devadatto kumārakavaṇṇaṁ paṭisaṁharitvā saṅghāṭipattacīvaradharo ajātasattussa kumārassa purato aṭṭhāsi. Atha kho ajātasattu kumāro devadattassa iminā iddhipāṭihāriyena abhippasanno pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gacchati, pañca ca thālipākasatāni bhattābhihāro abhiharīyati. Atha kho devadattassa lābhasakkārasilokena abhibhūtassa pariyādinnacittassa evarūpaṁ icchāgataṁ uppajji— “ahaṁ bhikkhusaṅghaṁ pariharissāmī”ti. Saha cittuppādāva devadatto tassā iddhiyā parihāyi. Tena kho pana samayena kakudho nāma koḷiyaputto, āyasmato mahāmoggallānassa upaṭṭhāko, adhunā kālaṅkato aññataraṁ manomayaṁ kāyaṁ upapanno. Tassa evarūpo attabhāvappaṭilābho hoti— seyyathāpi nāma dve vā tīṇi vā māgadhakāni gāmakkhettāni.
“I’m Devadatta.” “If you’re Venerable Devadatta, please appear in your own form.” Devadatta abandoned the form of a boy and stood in front of Ajātasattu, wearing his robes and carrying his bowl. By means of this wonder Devadatta was able to inspire Ajātasattu to have confidence in him. Ajātasattu then attended on him morning and evening, with five hundred carriages and a meal offering of five hundred dishes of food. Overcome by material support, honor, and praise, Devadatta started desiring to lead the Sangha of monks. But with the appearance of that thought, his supernormal powers disappeared. At that time Kakudha the Koḷiyan, the attendant to Venerable Mahāmoggallāna, had recently died and been reborn in a mind-made body. He had acquired a body two or three times the size of the fields of a Magadhan village.
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）