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執着
vinaya
趣旨一致
中
Yassa vā pana titthāyatanā saṅkanto hoti, tassa satthuno tassa diṭṭhiyā tassa khantiyā tassa ruciyā tassa ādāyassa vaṇṇe bhaññamāne attamano hoti udaggo abhiraddho, buddhassa vā dhammassa vā saṅghassa vā vaṇṇe bhaññamāne kupito hoti anattamano anabhiraddho. Idaṁ, bhikkhave, saṅghātanikaṁ aññatitthiyapubbassa anārādhanīyasmiṁ. Evaṁ anārādhako kho, bhikkhave, aññatitthiyapubbo āgato na upasampādetabbo. Kathañca, bhikkhave, aññatitthiyapubbo ārādhako hoti? Idha, bhikkhave, aññatitthiyapubbo nātikālena gāmaṁ pavisati nātidivā paṭikkamati. Puna caparaṁ, bhikkhave, aññatitthiyapubbo na vesiyāgocaro hoti, na vidhavāgocaro hoti, na thullakumārikāgocaro hoti, na paṇḍakagocaro hoti, na bhikkhunigocaro hoti. Puna caparaṁ, bhikkhave, aññatitthiyapubbo yāni tāni sabrahmacārīnaṁ uccāvacāni karaṇīyāni, tattha dakkho hoti, analaso, tatrupāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ, alaṁ saṁvidhātuṁ. Puna caparaṁ, bhikkhave, aññatitthiyapubbo tibbacchando hoti uddese, paripucchāya, adhisīle, adhicitte, adhipaññāya. Puna caparaṁ, bhikkhave, aññatitthiyapubbo yassa titthāyatanā saṅkanto hoti, tassa satthuno tassa diṭṭhiyā tassa khantiyā tassa ruciyā tassa ādāyassa avaṇṇe bhaññamāne attamano hoti udaggo abhiraddho, buddhassa vā dhammassa vā saṅghassa vā avaṇṇe bhaññamāne kupito hoti anattamano anabhiraddho. Yassa vā pana titthāyatanā saṅkanto hoti, tassa satthuno tassa diṭṭhiyā tassa khantiyā tassa ruciyā tassa ādāyassa vaṇṇe bhaññamāne kupito hoti anattamano anabhiraddho, buddhassa vā dhammassa vā saṅghassa vā vaṇṇe bhaññamāne attamano hoti udaggo abhiraddho.
He’s pleased when anyone praises the teacher, the views, the beliefs, the persuasion, or the opinions of the religious community he’s left; but he’s displeased when anyone praises the Buddha, the Teaching, or the Sangha. This last one is the critical factor for someone who has been a monastic of another religion to fail his probation. When he fails in this way, he shouldn’t be given the full ordination. And this is how someone who has been a monastic of another religion passes his probation: He doesn’t enter the village too early or return too late in the day. He doesn’t regularly associate with sex workers, widows, single women, <i lang='pi' translate='no'>paṇḍakas</i>, or nuns. He’s skilled and diligent in the various duties of his fellow monastics, and he has the proper judgment to organize and perform them well. He has a keen desire for recitation, for questioning, for the higher morality, for the higher mind, and for the higher wisdom. He’s pleased when anyone disparages the teacher, the views, the beliefs, the persuasion, or the opinions of the religious community he’s left; but he’s displeased when anyone disparages the Buddha, the Teaching, or the Sangha. He’s displeased when anyone praises the teacher, the views, the beliefs, the persuasion, or the opinions of the religious community he’s left; but he’s pleased when anyone praises the Buddha, the Teaching, or the Sangha.
⚠ 出家者向けの文脈,初学者には難しい
執着
vinaya
趣旨一致
中
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma chabbaggiyā bhikkhū vassaṁ upagantvā antarāvassaṁ cārikaṁ carissantī”ti? Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, vassaṁ upagantvā purimaṁ vā temāsaṁ pacchimaṁ vā temāsaṁ avasitvā cārikā pakkamitabbā. Yo pakkameyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū na icchanti vassaṁ upagantuṁ. “Na, bhikkhave, vassaṁ na upagantabbaṁ. Yo na upagaccheyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū tadahu vassūpanāyikāya vassaṁ anupagantukāmā sañcicca āvāsaṁ atikkamanti.
and the monks of few desires complained and criticized them, “How could the monks from the group of six enter the rains residence and then go wandering during the rainy season?” And they told the Buddha. Soon afterwards he gave a teaching and addressed the monks: “After entering the rainy-season residence, you should stay put for the first or the second three-month period before you go wandering. If you go wandering during the rainy-season residence period, you commit an offense of wrong conduct.” The monks from the group of six did not want to enter the rains residence. “You should enter the rainy-season residence. If you don’t, you commit an offense of wrong conduct.” On the day of the entry to the rains residence, the monks from the group of six deliberately bypassed a monastery because they did not want to enter the rains residence.
⚠ 出家者向けの文脈
執着
vinaya
趣旨一致
中
Dvemā, bhikkhu, nānāsaṁvāsakabhūmiyo— attanā vā attānaṁ nānāsaṁvāsakaṁ karoti, samaggo vā naṁ saṅgho ukkhipati adassane vā appaṭikamme vā appaṭinissagge vā. Dvemā, bhikkhu, samānasaṁvāsakabhūmiyo— attanā vā attānaṁ samānasaṁvāsaṁ karoti, samaggo vā naṁ saṅgho ukkhittaṁ osāreti adassane vā appaṭikamme vā appaṭinissagge vā. Tena kho pana samayena bhikkhū bhattagge antaraghare bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ ananulomikaṁ kāyakammaṁ vacīkammaṁ upadaṁsenti, hatthaparāmāsaṁ karonti. Manussā ujjhāyanti khiyyanti vipācenti— “kathañhi nāma samaṇā sakyaputtiyā bhattagge antaraghare bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ ananulomikaṁ kāyakammaṁ vacīkammaṁ upadaṁsessanti, hatthaparāmāsaṁ karissantī”ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Ye te bhikkhū appicchā te ujjhāyanti khiyyanti vipācenti—
There are these two grounds for belonging to a different Buddhist sect. Either one makes oneself belong to a different Buddhist sect, or a unanimous assembly ejects one for not recognizing an offense, for not making amends for an offense, or for not giving up a bad view. And there are these two grounds for belonging to the same Buddhist sect. Either one makes oneself belong to the same Buddhist sect, or a unanimous assembly readmits one who had been ejected for not recognizing an offense, for not making amends for an offense, or for not giving up a bad view.” Proper conduct when the Sangha is divided At this time the monks were arguing and disputing in the dining halls in inhabited areas, behaving improperly by body and speech, such as grabbing one another. People complained and criticized them, “How can the Sakyan monastics behave like this?” The monks heard the complaints of those people, and the monks of few desires complained and criticized them,
⚠ 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
“Imināsi tvaṁ bhikkhunā dūsitā”ti? “Nāhaṁ, ayya, iminā bhikkhunā dūsitā; akārako so bhikkhū”ti taṁ bhikkhuṁ muñcāpesi. Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma piṇḍacārikā bhikkhū dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti, asallakkhetvāpi nivesanaṁ pavisissanti, asallakkhetvāpi nikkhamissanti, atisahasāpi pavisissanti, atisahasāpi nikkhamissanti, atidūrepi tiṭṭhissanti, accāsannepi tiṭṭhissanti, aticirampi tiṭṭhissanti, atilahumpi nivattissantī”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira, bhikkhave …pe… “saccaṁ, bhagavā”ti …pe… vigarahitvā …pe…
“Didn’t he rape you?” “No he didn’t. He’s innocent.” And she had him release that monk. The monk then returned to the monastery and told the monks what had happened. The monks of few desires complained and criticized him, “How can the alms-collecting monks act like this?” They told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “Is it true, monks, that the alms-collecting monks are acting like this?” “It’s true, sir.” … After rebuking them …
⚠ 出家者向けの文脈
執着
vinaya
趣旨一致
中
Tena kho pana samayena bhikkhū sītudakāya cīvaraṁ rajanti. Cīvaraṁ duggandhaṁ hoti. “Anujānāmi, bhikkhave, rajanaṁ pacituṁ cullaṁ rajanakumbhin”ti. Rajanaṁ uttariyati. “Anujānāmi, bhikkhave, uttarāḷumpaṁ bandhitun”ti. Tena kho pana samayena bhikkhū na jānanti rajanaṁ pakkaṁ vā apakkaṁ vā. “Anujānāmi, bhikkhave, udake vā nakhapiṭṭhikāya vā thevakaṁ dātun”ti. Tena kho pana samayena bhikkhū rajanaṁ oropentā kumbhiṁ āviñchanti. “Anujānāmi, bhikkhave, rajanuḷuṅkaṁ daṇḍakathālakan”ti. Tena kho pana samayena bhikkhūnaṁ rajanabhājanaṁ na saṁvijjati.
The monks dyed the robes in cold water. The robes were smelly. “I allow a dye-pot to boil the dye.” The dye boiled over. “I allow you to attach a collar.” The monks did not know whether the dye was ready or not. “You should put a drop in water or on the back of your nail.” To empty the pot, the monks tilted it. “I allow a dye-ladle, with or without a handle.” The monks did not have a vessel for the dye.
⚠ 出家者向けの文脈
執着
vinaya
趣旨一致
中
Oramattakañca adhikaraṇaṁ hoti, na ca gatigataṁ hoti, na ca saritasāritaṁ hoti, jānāti adhammavādī bahutarāti, appeva nāma adhammavādī bahutarā assūti, jānāti saṅgho bhijjissatīti, appeva nāma saṅgho bhijjeyyāti, adhammena gaṇhanti, vaggā gaṇhanti, na ca yathādiṭṭhiyā gaṇhanti— Katame dasa dhammikā salākaggāhā? Na ca oramattakaṁ adhikaraṇaṁ hoti, gatigatañca hoti, saritasāritañca hoti, jānāti dhammavādī bahutarāti, appeva nāma dhammavādī bahutarā assūti, jānāti saṅgho na bhijjissatīti, appeva nāma saṅgho na bhijjeyyāti, dhammena gaṇhanti, samaggā gaṇhanti, yathādiṭṭhiyā ca gaṇhanti— 6. Tassapāpiyasikā Tena kho pana samayena upavāḷo bhikkhu saṅghamajjhe āpattiyā anuyuñjiyamāno avajānitvā paṭijānāti, paṭijānitvā avajānāti, aññenaññaṁ paṭicarati, sampajānamusā bhāsati. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma upavāḷo bhikkhu saṅghamajjhe āpattiyā anuyuñjiyamāno avajānitvā paṭijānissati, paṭijānitvā avajānissati, aññenaññaṁ paṭicarissati, sampajānamusā bhāsissatī”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira, bhikkhave …pe… “saccaṁ, bhagavā”ti …pe…
it’s only a minor legal issue; the full process for settling it hasn’t run its course; they haven’t tried to remember offenses and remind about offenses; the manager knows that those who speak contrary to the Teaching are in the majority; the manager expects that those who speak contrary to the Teaching will be in the majority; the manager knows that the Sangha will split; the manager expects that the Sangha will split; they vote illegitimately; they vote with an incomplete assembly; they don’t vote according to their own views. And there are ten reasons why a vote is legitimate: it’s not a minor legal issue; the full process for settling it has run its course; they’ve tried to remember offenses and remind about offenses; the manager knows that those who speak in accordance with the Teaching are in the majority; the manager expects that those who speak in accordance with the Teaching will be in the majority; the manager knows that the Sangha won’t split; the manager expects that the Sangha won’t split; they vote legitimately; they vote with a complete assembly; they vote according to their own views.” 6. Further penalty On one occasion, when the monk Upavāḷa was being examined in the midst of the Sangha about an offense, he asserted things after denying them, denied things after asserting them, evaded the issue, and lied. The monks of few desires complained and criticized him, “How can the monk Upavāḷa act like this?” They told the Buddha. … “Is it true, monks, that the monk Upavāḷa is acting like this?” “It’s true, sir.” …
⚠ 出家者向けの文脈
執着
vinaya
趣旨一致
中
‘Tena hi, deva, mayampi deviṁ passāmā’ti. Atha kho, bhikkhave, dīghītissa kosalarañño mahesī yena brahmadattassa kāsirañño purohito brāhmaṇo tenupasaṅkami. Addasā kho, bhikkhave, brahmadattassa kāsirañño purohito brāhmaṇo dīghītissa kosalarañño mahesiṁ dūratova āgacchantiṁ, disvāna uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena dīghītissa kosalarañño mahesī tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi— ‘kosalarājā vata bho kucchigato, kosalarājā vata bho kucchigatoti. Attamanā, devi, hohi. Lacchasi sūriyassa uggamanakāle caturaṅginiṁ senaṁ sannaddhaṁ vammikaṁ subhūme ṭhitaṁ passituṁ, khaggānañca dhovanaṁ pātun’ti. Atha kho, bhikkhave, brahmadattassa kāsirañño purohito brāhmaṇo yena brahmadatto kāsirājā tenupasaṅkami, upasaṅkamitvā brahmadattaṁ kāsirājānaṁ etadavoca— ‘tathā, deva, nimittāni dissanti, sve sūriyuggamanakāle caturaṅginī senā sannaddhā vammikā subhūme tiṭṭhatu, khaggā ca dhoviyantū’ti. Atha kho, bhikkhave, brahmadatto kāsirājā manusse āṇāpesi—‘yathā, bhaṇe, purohito brāhmaṇo āha tathā karothā’ti. Alabhi kho, bhikkhave, dīghītissa kosalarañño mahesī sūriyassa uggamanakāle caturaṅginiṁ senaṁ sannaddhaṁ vammikaṁ subhūme ṭhitaṁ passituṁ, khaggānañca dhovanaṁ pātuṁ.
The brahmin replied, ‘Well then, let me see the queen.’ The queen then went to that brahmin. When he saw her coming, he got up from his seat, arrange his upper robe over one shoulder, raise his joined palms, and uttered a heartfelt exclamation three times: ‘You have the king of Kosala in your womb!’ And he added, ‘Be pleased, lady. You’ll get to see the fully equipped fourfold army arrayed on even ground at sunrise and to drink water from the washing of swords.’ The brahmin counselor then went to King Brahmadatta and said, ‘The omens are such, sir, that tomorrow you should have the fully equipped fourfold army arrayed on even ground at sunrise and have the swords washed.’ The king told his people to act accordingly. As a consequence, the queen was able to satisfy her craving.
⚠ 自己責任論に誤解されやすい
執着
vinaya
趣旨一致
中
Yannūnāhaṁ bhikkhūnaṁ cīvare sīmaṁ bandheyyaṁ, mariyādaṁ ṭhapeyyaṁ, ticīvaraṁ anujāneyyan”ti. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “idhāhaṁ, bhikkhave, antarā ca rājagahaṁ antarā ca vesāliṁ addhānamaggappaṭipanno addasaṁ sambahule bhikkhū cīvarehi ubbhaṇḍite sīsepi cīvarabhisiṁ karitvā khandhepi cīvarabhisiṁ karitvā kaṭiyāpi cīvarabhisiṁ karitvā āgacchante, disvāna me etadahosi— Tassa mayhaṁ, bhikkhave, etadahosi— Anujānāmi, bhikkhave, ticīvaraṁ—diguṇaṁ saṅghāṭiṁ, ekacciyaṁ uttarāsaṅgaṁ, ekacciyaṁ antaravāsakan”ti. 17. Atirekacīvarakathā Tena kho pana samayena chabbaggiyā bhikkhū—“bhagavatā ticīvaraṁ anuññātan”ti— aññeneva ticīvarena gāmaṁ pavisanti, aññena ticīvarena ārāme acchanti, aññena ticīvarena nahānaṁ otaranti. Ye te bhikkhū appicchā te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma chabbaggiyā bhikkhū atirekacīvaraṁ dhāressantī”ti.
Let me set a limit on robes for the monks. Let me allow them three robes.” Soon afterwards the Buddha gave a teaching and addressed the monks. He told them what had happened and what he had thought, adding: “I allow you three robes: a double-layered outer robe, a single-layered upper robe, and a single-layered sarong.” 17. Discussion on extra robes When they heard that the Buddha had allowed three robes, the monks from the group of six went to the village in one set of three, stayed in the monastery in another set, and went bathing in yet another set. The monks of few desires complained and criticized them, “How can the monks from the group of six keep extra robes?”
⚠ 出家者向けの文脈
執着
vinaya
趣旨一致
中
‘Tena hi tvaṁ, bhaṇe māṇavaka, gāyassu, vīṇañca vādehī’ti. ‘Evaṁ, devā’ti kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño paṭissutvā ārādhāpekkho mañjunā sarena gāyi, vīṇañca vādesi. ‘Tvaṁ, bhaṇe māṇavaka, maṁ upaṭṭhahā’ti. ‘Evaṁ, devā’ti kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño paccassosi. Atha kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño pubbuṭṭhāyī ahosi pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī. Atha kho, bhikkhave, brahmadatto kāsirājā dīghāvuṁ kumāraṁ nacirasseva abbhantarime vissāsikaṭṭhāne ṭhapesi. Atha kho, bhikkhave, brahmadatto kāsirājā dīghāvuṁ kumāraṁ etadavoca— ‘tena hi, bhaṇe māṇavaka, rathaṁ yojehi, migavaṁ gamissāmā’ti. ‘Evaṁ, devā’ti kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño paṭissutvā rathaṁ yojetvā brahmadattaṁ kāsirājānaṁ etadavoca— ‘yutto kho te, deva, ratho, yassadāni kālaṁ maññasī’ti.
the king said, ‘Well then, sing and play right here.’ Dīghāvu consented and did his best to please the king. The king said, ‘Now then, young man, please attend on me.’ The prince agreed. The prince then got up before the king and went to bed after him. He willingly performed any services and was pleasant in his conduct and speech. Soon the king put the prince in an intimate position of trust. On one occasion the king said to the prince, ‘Listen, young man. Harness a chariot, and let’s go hunting.’ He did as asked and told the king, ‘Sir, the chariot is ready. You may leave when you’re ready.’
執着
vinaya
趣旨一致
中
8. Senāsanavattakathā Tena kho pana samayena sambahulā bhikkhū ajjhokāse cīvarakammaṁ karonti. Chabbaggiyā bhikkhū paṭivāte aṅgaṇe senāsanaṁ papphoṭesuṁ. Bhikkhū rajena okiriṁsu. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma chabbaggiyā bhikkhū paṭivāte aṅgaṇe senāsanaṁ papphoṭessanti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira, bhikkhave, chabbaggiyā bhikkhū paṭivāte aṅgaṇe senāsanaṁ papphoṭenti, bhikkhū rajena okiriṁsū”ti? “Saccaṁ, bhagavā”ti …pe… vigarahitvā …pe…
8. Discussion of the proper conduct in regard to dwellings On one occasion when a number of monks were making robes outside, the monks from the group of six were beating furniture in an open space upwind from them. The robe-making monks became dusty. The monks of few desires complained and criticized them, “How can the monks from the group of six do this?” 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 …
⚠ 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
Ajja sattāhaparinibbuto samaṇo gotamo. Tato me idaṁ mandāravapupphaṁ gahitan’ti. Tatrāvuso, ye te bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti— atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahitanti. Ye pana te bhikkhū vītarāgā te satā sampajānā adhivāsenti— aniccā saṅkhārā, taṁ kutettha labbhāti. ‘alaṁ, āvuso, mā socittha; mā paridevittha. Nanvetaṁ, āvuso, bhagavatā paṭikacceva akkhātaṁ— sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo.
Today it’s seven days since the ascetic Gotama attained final extinguishment. That’s why I carry this coral-tree flower.’ Some of the monks there who were not yet free from desire threw up their arms and cried, collapsed on the ground, and rolled back and forth, lamenting, ‘The Buddha, the Happy One, has attained final extinguishment too soon—too soon has the eye of the world been put out!’ But the monks there who were free from desire bore it with mindfulness and full awareness, saying, ‘All phenomena are impermanent. How could it be any different?’ ‘Please stop grieving, stop lamenting. Didn’t the Buddha warn us that we must be separated from everyone and everything dear and agreeable to us?
⚠ 出家者向けの文脈
執着
vinaya
趣旨一致
中
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti. Evañca pana, bhikkhave, te bhikkhū tāhi āpattīhi vuṭṭhitā honti, ṭhapetvā thullavajjaṁ, ṭhapetvā gihippaṭisaṁyuttaṁ, ṭhapetvā diṭṭhāvikammaṁ, ṭhapetvā ye na tattha hontī”ti. 8. Adhikaraṇa Tena kho pana samayena bhikkhūpi bhikkhūhi vivadanti, bhikkhūpi bhikkhunīhi vivadanti, bhikkhuniyopi bhikkhūhi vivadanti, channopi bhikkhu bhikkhunīnaṁ anupakhajja bhikkhūhi saddhiṁ vivadati, bhikkhunīnaṁ pakkhaṁ gāheti. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma channo bhikkhu bhikkhunīnaṁ anupakhajja bhikkhūhi saddhiṁ vivadissati, bhikkhunīnaṁ pakkhaṁ gāhessatīti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… saccaṁ kira, bhikkhave …pe… saccaṁ, bhagavā”ti …pe… vigarahitvā …pe…
The Sangha approves and is therefore silent. I’ll remember it thus.’ In this way those monks are cleared of those offenses, except for heavy offenses and offenses connected with householders, and except for those monks who voice their disapproval and those who are absent.” 8. Legal issues On one occasion monks were disputing with monks, monks with nuns, and nuns with monks. Standing with the nuns, the monk Channa disputed with the monks, making others side with the nuns. The monks of few desires … complained and criticized him, “How can the monk Channa act like this?” They told the Buddha. … “Is it true, monks, that the monk Channa is acting like this?” “It’s true, sir.” … After rebuking him …
⚠ 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
Sace vuḍḍhena saddhiṁ ekavihāre viharati, na vuḍḍhaṁ anāpucchā uddeso dātabbo, na paripucchā dātabbā, na sajjhāyo kātabbo, na dhammo bhāsitabbo, na padīpo kātabbo, na padīpo vijjhāpetabbo, na vātapānā vivaritabbā, na vātapānā thaketabbā. Sace vuḍḍhena saddhiṁ ekacaṅkame caṅkamati, yena vuḍḍho tena parivattitabbaṁ, na ca vuḍḍho saṅghāṭikaṇṇena ghaṭṭetabbo. Idaṁ kho, bhikkhave, bhikkhūnaṁ senāsanavattaṁ yathā bhikkhūhi senāsane sammā vattitabban”ti. 9. Jantāgharavattakathā Tena kho pana samayena chabbaggiyā bhikkhū jantāghare therehi bhikkhūhi nivāriyamānā anādariyaṁ paṭicca pahūtaṁ kaṭṭhaṁ āropetvā aggiṁ datvā dvāraṁ thaketvā dvāre nisīdanti. Bhikkhū uṇhābhitattā dvāraṁ alabhamānā mucchitā papatanti. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma chabbaggiyā bhikkhū jantāghare therehi bhikkhūhi nivāriyamānā anādariyaṁ paṭicca pahūtaṁ kaṭṭhaṁ āropetvā aggiṁ datvā dvāraṁ thaketvā dvāre nisīdissanti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira, bhikkhave, chabbaggiyā bhikkhū jantāghare therehi bhikkhūhi nivāriyamānā anādariyaṁ paṭicca pahūtaṁ kaṭṭhaṁ āropetvā aggiṁ datvā dvāraṁ thaketvā dvāre nisīdanti;
If he’s staying in the same dwelling as a more senior monk, he shouldn’t do any of the following without asking him for permission: recite, question, rehearse, teach, turn a lamp on or off, or open or close a window. If he’s doing walking meditation on the same walking path as a more senior monk, they should turn around according to seniority, but he shouldn’t touch the senior monk with the corner of his robe. This is the proper conduct in regard to dwellings.” 9. Discussion of the proper conduct in regard to saunas On one occasion the monks from the group of six were kept out of the sauna by the senior monks. Then, out of disrespect, they stacked up much firewood, lit it, closed the door, and sat down against it. The monks overheated, but being unable to open the door, they fainted and collapsed. The monks of few desires complained and criticized them, “How can the monks from the group of six do this?” 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?”
⚠ 出家者向けの文脈
執着
vinaya
趣旨一致
中
Handa mayaṁ, āvuso, dhammañca vinayañca saṅgāyāma. Pure adhammo dippati, dhammo paṭibāhiyyati; pure avinayo dippati vinayo paṭibāhiyyati; pure adhammavādino balavanto honti, dhammavādino dubbalā honti; pure avinayavādino balavanto honti, vinayavādino dubbalā hontī”ti. “Tena hi, bhante, thero bhikkhū uccinatū”ti. Atha kho āyasmā mahākassapo ekenūnapañcaarahantasatāni uccini. Bhikkhū āyasmantaṁ mahākassapaṁ etadavocuṁ— “ayaṁ, bhante, āyasmā ānando kiñcāpi sekkho, abhabbo chandā dosā mohā bhayā agatiṁ gantuṁ. Bahu ca anena bhagavato santike dhammo ca vinayo ca pariyatto.
So then, let’s recite the Teaching and the Monastic Law— before what’s contrary to the Teaching shines forth and the Teaching is obstructed; before what’s contrary to the Monastic Law shines forth and the Monastic Law is obstructed; before those who speak contrary to the Teaching become strong and those who speak in accordance with it become weak; before those who speak contrary to the Monastic Law become strong and those who speak in accordance with it become weak.” “Well then, venerable, please select the monks.” Mahākassapa then selected four hundred and ninety-nine perfected ones. The monks said to him, “There’s Venerable Ānanda who, although still a trainee, is incapable of acting out of desire, ill will, confusion, or fear. He has learned many teachings and much Monastic Law from the Buddha.
⚠ 出家者向けの文脈
執着
vinaya
趣旨一致
中
Puna caparaṁ, bhikkhave, bhikkhu makkhī hoti paḷāsī …pe… issukī hoti maccharī, saṭho hoti māyāvī, pāpiccho hoti micchādiṭṭhī, sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yo so, bhikkhave, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. sikkhāyapi na paripūrakārī, so saṅghe vivādaṁ janeti. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti. Katamāni tīṇi akusalamūlāni vivādādhikaraṇassa mūlaṁ?
Or it may be that a monk is denigrating and domineering, envious and stingy, treacherous and deceitful, one who has bad desires and wrong views, or one who obstinately grasps his own views and only gives them up with difficulty. Such a monk is disrespectful and undeferential toward the Teacher, the Teaching, and the Sangha, and he doesn’t fulfill the training. creates disputes in the Sangha. Disputes are unbeneficial and a cause of unhappiness for humanity; they’re harmful, detrimental, and a cause of suffering for gods and humans. Monks, when you see such a root of disputes either in yourself or others, you should make an effort to get rid of it. If you don’t see such a root either in yourself or others, you should practice so that it doesn’t emerge in the future. In this way that bad root of disputes is abandoned and doesn’t emerge in the future. What are the three unwholesome roots of legal issues arising from disputes?
⚠ 出家者向けの文脈
執着
vinaya
趣旨一致
中
Idha pana, bhikkhave, bhikkhū luddhacittā vivadanti, duṭṭhacittā vivadanti, mūḷhacittā vivadanti— dhammoti vā adhammoti vā, vinayoti vā avinayoti vā, bhāsitaṁ lapitaṁ tathāgatenāti vā abhāsitaṁ alapitaṁ tathāgatenāti vā, āciṇṇaṁ tathāgatenāti vā anāciṇṇaṁ tathāgatenāti vā, paññattaṁ tathāgatenāti vā apaññattaṁ tathāgatenāti vā, āpattīti vā anāpattīti vā, lahukā āpattīti vā garukā āpattīti vā, sāvasesā āpattīti vā anavasesā āpattīti vā, duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā. Katamāni tīṇi kusalamūlāni vivādādhikaraṇassa mūlaṁ? Idha pana, bhikkhave, bhikkhū aluddhacittā vivadanti, aduṭṭhacittā vivadanti, amūḷhacittā vivadanti— dhammoti vā adhammoti vā …pe… duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā. “Anuvādādhikaraṇassa kiṁ mūlaṁ? Cha anuvādamūlāni anuvādādhikaraṇassa mūlaṁ. Tīṇipi akusalamūlāni anuvādādhikaraṇassa mūlaṁ, tīṇipi kusalamūlāni anuvādādhikaraṇassa mūlaṁ, kāyopi anuvādādhikaraṇassa mūlaṁ, vācāpi anuvādādhikaraṇassa mūlaṁ.
It may be that monks dispute with a mind of greed, ill will, or delusion, saying, ‘This is the Teaching’, ‘This is contrary to the Teaching’, ‘This is the Monastic Law’, ‘This is contrary to the Monastic Law’, ‘This was spoken by the Buddha’, ‘This wasn’t spoken by the Buddha’, ‘This was practiced by the Buddha’, ‘This wasn’t practiced by the Buddha’, ‘This was laid down by the Buddha’, ‘This wasn’t laid down by the Buddha’, ‘This is an offense’, ‘This isn’t an offense’, ‘This is a light offense’, ‘This is a heavy offense’, ‘This is a curable offense’, ‘This is an incurable offense’, ‘This is a grave offense’, or ‘This is a minor offense.’ What are the three wholesome roots of legal issues arising from disputes? It may be that monks dispute with a mind free from greed, ill will, and delusion, saying, ‘This is the Teaching’, ‘This is contrary to the Teaching’ … ‘This is a grave offense’, or ‘This is a minor offense.’” The roots of legal issues arising from accusations “What’s the root of legal issues arising from accusations? There are six roots of accusations that in turn are the root of legal issues arising from accusations. There are also three unwholesome and three wholesome roots of legal issues arising from accusations. The body, too, is a root of legal issues arising from accusations, as is speech.
⚠ 希死念慮の場面では使わない,出家者向けの文脈
執着
vinaya
趣旨一致
中
Atha kho so bhikkhu bhikkhūnaṁ etamatthaṁ ārocesi. “Kiṁ pana tvaṁ, āvuso, vaccaṁ katvā na ācamesī”ti? “Evamāvuso”ti. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma bhikkhu vaccaṁ katvā na ācamessatī”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira tvaṁ, bhikkhu, vaccaṁ katvā na ācamesī”ti? “Saccaṁ, bhagavā”ti …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi—
He told the monks, who said, “So you don’t wash after defecating?” “That’s right.” The monks of few desires complained and criticized him, “How can a monk not wash after defecating?” They told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “Is it true, monk, that you don’t wash after defecating?” “It’s true, sir.” … After rebuking them … the Buddha gave a teaching and addressed the monks:
⚠ 出家者向けの文脈
執着
vinaya
趣旨一致
中
Tena kho pana samayena bhikkhū paṇītāni bhojanāni bhuñjitvā muṭṭhassatī asampajānā niddaṁ okkamanti. Tesaṁ muṭṭhassatīnaṁ asampajānānaṁ niddaṁ okkamantānaṁ supinantena asuci muccati, senāsanaṁ asucinā makkhiyati. Atha kho bhagavā āyasmatā ānandena pacchāsamaṇena senāsanacārikaṁ āhiṇḍanto addasa senāsanaṁ asucinā makkhitaṁ, disvāna āyasmantaṁ ānandaṁ āmantesi— “Etarahi, bhante, bhikkhū paṇītāni bhojanāni bhuñjitvā muṭṭhassatī asampajānā niddaṁ okkamanti. “Evametaṁ, ānanda, evametaṁ, ānanda. Muccati hi, ānanda, muṭṭhassatīnaṁ asampajānānaṁ niddaṁ okkamantānaṁ supinantena asuci. Ye te, ānanda, bhikkhū upaṭṭhitassatī sampajānā niddaṁ okkamanti, tesaṁ asuci na muccati. Yepi te, ānanda, puthujjanā kāmesu vītarāgā, tesampi asuci na muccati. Aṭṭhānametaṁ, ānanda, anavakāso yaṁ arahato asuci mucceyyā”ti. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
At one time the monks ate fine food, and then went to sleep absentminded and heedless. They emitted semen while dreaming, soiling the furniture. Soon afterwards the Buddha was walking about the dwellings with Venerable Ānanda as his attendant. Noticing that soiled furniture, he asked Ānanda what had happened. Ānanda told him, and the Buddha said, “That’s how it is, Ānanda. For those who go to sleep absentminded and heedless, semen is emitted while dreaming. But for those who fall asleep mindful and heedful, this doesn’t happen, nor does it for ordinary people who are free from sensual desire. And, Ānanda, it’s impossible for a perfected one to emit semen.” Soon afterwards the Buddha gave a teaching and addressed the monks,
⚠ 出家者向けの文脈
執着
vinaya
趣旨一致
中
Katamāni cha anuvādamūlāni anuvādādhikaraṇassa mūlaṁ? Idha pana, bhikkhave, bhikkhu kodhano hoti upanāhī. Yo so, bhikkhave, bhikkhu kodhano hoti upanāhī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. sikkhāyapi na paripūrakārī, so saṅghe anuvādaṁ janeti. Yo hoti anuvādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Evarūpañce tumhe, bhikkhave, anuvādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa anuvādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, bhikkhave, anuvādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa anuvādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. Puna caparaṁ, bhikkhave, bhikkhu makkhī hoti paḷāsī …pe… issukī hoti maccharī, saṭho hoti māyāvī, pāpiccho hoti micchādiṭṭhī, sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yo so, bhikkhave, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.
What are the six roots of accusations that in turn are the root of legal issues arising from accusations? It may be that a monk is angry and resentful. One who is angry and resentful is disrespectful and undeferential toward the Teacher, the Teaching, and the Sangha, and he doesn’t fulfill the training. makes accusations in the Sangha. Accusations are unbeneficial and a cause of unhappiness for humanity; they’re harmful, detrimental, and a cause of suffering for gods and humans. Monks, when you see such a root of accusations either in yourself or others, you should make an effort to get rid of it. If you don’t see such a root either in yourself or others, you should practice so that it doesn’t emerge in the future. Or it may be that a monk is denigrating and domineering, envious and stingy, treacherous and deceitful, one who has bad desires and wrong views, or one who obstinately grasps his own views and only gives them up with difficulty. Such a monk is disrespectful and undeferential toward the Teacher, the Teaching, and the Sangha, and he doesn’t fulfill the training.
⚠ 出家者向けの文脈
執着
vinaya
趣旨一致
中
Cīvaraṁ paribhijji. “Anujānāmi, bhikkhave, vihāre cīvaravaṁsaṁ cīvararajjun”ti. Tena kho pana samayena vihārā anāḷindakā honti appaṭissaraṇā. “Anujānāmi, bhikkhave, āḷindaṁ paghanaṁ pakuṭṭaṁ osārakan”ti. Āḷindā pākaṭā honti. Bhikkhū hiriyanti nipajjituṁ …pe… “anujānāmi, bhikkhave, saṁsaraṇakiṭikaṁ ugghāṭanakiṭikan”ti. 1.6. Upaṭṭhānasālāanujānana Tena kho pana samayena bhikkhū ajjhokāse bhattavissaggaṁ karontā sītenapi uṇhenapi kilamanti. “Anujānāmi, bhikkhave, upaṭṭhānasālan”ti.
The robes tore. “I allow bamboo robe racks and clotheslines in the dwellings.” At that time the dwellings were not protected by porches. “I allow porches, screened doorsteps, encircling corridors, and entrance roofs.” The porches were unenclosed. The monks were embarrassed to lie down there. “I allow sliding screens and shutters.” 6. The allowance for an assembly hall At that time the monks were taking their meals outside. They were troubled by the cold and the heat. “I allow assembly halls.”
⚠ 出家者向けの文脈
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