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死
vinaya
趣旨一致
中
“sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti. “Alaṁ, ānanda, mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjā”ti. Atha kho āyasmā ānando— “na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjaṁ; yannūnāhaṁ aññenapi pariyāyena bhagavantaṁ yāceyyaṁ mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti. “bhabbo nu kho, bhante, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā sotāpattiphalaṁ vā sakadāgāmiphalaṁ vā anāgāmiphalaṁ vā arahattaphalaṁ vā sacchikātun”ti? “Bhabbo, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā sotāpattiphalampi sakadāgāmiphalampi anāgāmiphalampi arahattaphalampi sacchikātun”ti. “Sace, bhante, bhabbo mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā sotāpattiphalampi sakadāgāmiphalampi anāgāmiphalampi arahattaphalampi sacchikātuṁ; bahūpakārā, bhante, mahāpajāpati gotamī bhagavato mātucchā āpādikā, posikā, khīrassa dāyikā, bhagavantaṁ janettiyā kālaṅkatāya thaññaṁ pāyesi; sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti.
the same question and got the same reply. Ānanda thought, “The Buddha doesn’t allow women to go forth. What if I try another approach?” “If women were allowed to go forth, would they be capable of realizing the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of perfection?” “Yes, they would.” “If that’s so, sir, and considering that Mahāpajāpati has been very helpful to you—she’s your aunt who nurtured you, brought you up, and breastfed you when your own mother died— please allow women to go forth.”
死
vinaya
趣旨一致
中
‘pārisuddhiṁ dammi, pārisuddhiṁ me hara, pārisuddhiṁ me ārocehī’ti. Kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, dinnā hoti pārisuddhi. Na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na dinnā hoti pārisuddhi. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, so, bhikkhave, gilāno bhikkhu mañcena vā pīṭhena vā saṅghamajjhe ānetvā uposatho kātabbo. Sace, bhikkhave, gilānupaṭṭhākānaṁ bhikkhūnaṁ evaṁ hoti— ‘sace kho mayaṁ gilānaṁ ṭhānā cāvessāma, ābādho vā abhivaḍḍhissati kālaṅkiriyā vā bhavissatī’ti, na, bhikkhave, gilāno bhikkhu ṭhānā cāvetabbo. Saṅghena tattha gantvā uposatho kātabbo. Na tveva vaggena saṅghena uposatho kātabbo. Kareyya ce, āpatti dukkaṭassa.
‘I pass on my purity; please convey my purity; please announce my purity.’ If he makes this understood by body, by speech, or by body and speech, then the purity has been passed on. If he doesn’t make this understood by body, by speech, or by body and speech, then the purity 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 observance-day 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 observance-day ceremony there. You shouldn’t do the observance-day 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
Tena gilānena bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo— ‘chandaṁ dammi, chandaṁ me hara, chandaṁ me ārocehī’ti. Kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, dinno hoti chando. Na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na dinno hoti chando. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, so, bhikkhave, gilāno bhikkhu mañcena vā pīṭhena vā saṅghamajjhe ānetvā kammaṁ kātabbaṁ. Sace, bhikkhave, gilānupaṭṭhākānaṁ bhikkhūnaṁ evaṁ hoti— ‘sace kho mayaṁ gilānaṁ ṭhānā cāvessāma, ābādho vā abhivaḍḍhissati kālaṅkiriyā vā bhavissatī’ti, na, bhikkhave, gilāno bhikkhu ṭhānā cāvetabbo. Saṅghena tattha gantvā kammaṁ kātabbaṁ. Na tveva vaggena saṅghena kammaṁ kātabbaṁ.
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 give my consent; please convey my consent; please announce my consent.’ If he makes this understood by body, by speech, or by body and speech, then the consent has been given. If he doesn’t make this understood by body, by speech, or by body and speech, then the consent hasn’t been given. 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 procedure. 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 procedure there. You shouldn’t do a legal procedure with an incomplete sangha.
⚠ 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
“Avandiyo so, bhikkhave, bhikkhu bhikkhunisaṅghena kātabbo”ti. Tena kho pana samayena chabbaggiyā bhikkhū kāyaṁ vivaritvā bhikkhunīnaṁ dassenti …pe… ūruṁ vivaritvā bhikkhunīnaṁ dassenti, aṅgajātaṁ vivaritvā bhikkhunīnaṁ dassenti, bhikkhuniyo obhāsenti, bhikkhunīhi saddhiṁ sampayojenti— Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhunā kāyo vivaritvā bhikkhunīnaṁ dassetabbo, na ūru vivaritvā bhikkhunīnaṁ dassetabbo, na aṅgajātaṁ vivaritvā bhikkhunīnaṁ dassetabbaṁ, na bhikkhuniyo obhāsitabbā, na bhikkhunīhi saddhiṁ sampayojetabbaṁ. Yo sampayojeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, tassa bhikkhuno daṇḍakammaṁ kātun”ti. Atha kho bhikkhūnaṁ etadahosi— “kiṁ nu kho daṇḍakammaṁ kātabban”ti? Bhagavato etamatthaṁ ārocesuṁ.
“The Sangha of nuns shouldn’t pay respect to such a monk.” Soon afterwards the monks from the group of six tried to attract the nuns by exposing their bodies to them, by exposing their thighs to them, and by exposing their genitals to them. And they spoke indecently to the nuns and associated inappropriately with them. They told the Buddha. “Monks, you shouldn’t expose your body to the nuns; you shouldn’t expose your thighs to the nuns; you shouldn’t expose your genitals to the nuns; you shouldn’t speak indecently to the nuns; and you shouldn’t associate inappropriately with the nuns. If you associate inappropriately with the nuns, you commit an offense of wrong conduct. I allow the nuns to penalize a monk who acts like this.” The monks thought, “What sort of penalty can they impose?” 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
死
vinaya
趣旨一致
中
Āvaraṇe kate na ādiyanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ovādaṁ ṭhapetun”ti. Tena kho pana samayena chabbaggiyā bhikkhuniyo kāyaṁ vivaritvā bhikkhūnaṁ dassenti, thanaṁ vivaritvā bhikkhūnaṁ dassenti, ūruṁ vivaritvā bhikkhūnaṁ dassenti, aṅgajātaṁ vivaritvā bhikkhūnaṁ dassenti, bhikkhū obhāsenti, bhikkhūhi saddhiṁ sampayojenti— Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā kāyo vivaritvā bhikkhūnaṁ dassetabbo …pe… na thano vivaritvā bhikkhūnaṁ dassetabbo, na ūru vivaritvā bhikkhūnaṁ dassetabbo, na aṅgajātaṁ vivaritvā bhikkhūnaṁ dassetabbaṁ, na bhikkhū obhāsitabbā, na bhikkhūhi saddhiṁ sampayojetabbaṁ. Yā sampayojeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, tassā bhikkhuniyā daṇḍakammaṁ kātun”ti. Atha kho bhikkhūnaṁ etadahosi—
She did not adhere to the restrictions. They told the Buddha. “I allow you to cancel her half-monthly instruction.” At that time the nuns from the group of six tried to attract the monks by exposing their bodies to them, by exposing their breasts to them, by exposing their thighs to them, and by exposing their genitals to them. And they spoke indecently to the monks and associated inappropriately with them. They told the Buddha. “A nun shouldn’t expose her body to the monks; she shouldn’t expose her breasts to the monks; she shouldn’t expose her thighs to the monks; she shouldn’t expose her genitals to the monks; she shouldn’t speak indecently to the monks; and she shouldn’t associate inappropriately with the monks. If she associates inappropriately with the monks, she commits an offense of wrong conduct. I allow the monks to penalize such a nun.” The monks thought,
⚠ 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
na tirīṭakaṁ dhāretabbaṁ. Yā dhāreyya, āpatti dukkaṭassā”ti. Tena kho pana samayena aññatarā bhikkhunī kālaṁ karontī evamāha— “mamaccayena mayhaṁ parikkhāro saṅghassa hotū”ti. Tattha bhikkhū ca bhikkhuniyo ca vivadanti— “amhākaṁ hoti, amhākaṁ hotī”ti. Bhagavato etamatthaṁ ārocesuṁ. “Bhikkhunī ce, bhikkhave, kālaṁ karontī evaṁ vadeyya— Sikkhamānā ce, bhikkhave …pe… sāmaṇerī ce, bhikkhave, kālaṁ karontī evaṁ vadeyya—
or Lodh-tree robes. If she does, she commits an offense of wrong conduct.” On one occasion a nun who was dying said, “When I’m dead, give my requisites to the Sangha.” The monks and the nuns argued with one another, saying it belonged to their Sangha. They told the Buddha. “If a dying nun, a dying trainee nun, or a dying novice nun says,
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
‘mamaccayena mayhaṁ parikkhāro saṅghassa hotū’ti, anissaro tattha bhikkhusaṅgho, bhikkhunisaṅghassevetaṁ. Bhikkhu ce, bhikkhave, kālaṁ karonto evaṁ vadeyya— Sāmaṇero ce, bhikkhave …pe… upāsako ce, bhikkhave …pe… upāsikā ce, bhikkhave …pe… añño ce, bhikkhave, koci kālaṁ karonto evaṁ vadeyya— ‘mamaccayena mayhaṁ parikkhāro saṅghassa hotū’ti, anissaro tattha bhikkhunisaṅgho, bhikkhusaṅghassevetan”ti. Tena kho pana samayena aññatarā itthī purāṇamallī bhikkhunīsu pabbajitā hoti. Sā rathikāya dubbalakaṁ bhikkhuṁ passitvā aṁsakūṭena pahāraṁ datvā pātesi. Bhikkhū ujjhāyanti khiyyanti vipācenti—
‘When I’m dead, give my requisites to the Sangha,’ then they’re for the Sangha of nuns, not for the Sangha of monks. But if a dying monk, a dying novice monk, a dying male lay follower, a dying female lay follower, or anyone else who is dying says, ‘When I’m dead, give my requisites to the Sangha,’ then they’re for the Sangha of monks, not for the Sangha of nuns.” At one time a woman who was a former wrestler went forth as a nun. Seeing a weak monk on a street, she hit him with her shoulder. He fell over. The monks complained and criticized her,
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
Taṁ nāgā upanissāya vihariṁsu. Te taṁ sarasiṁ ogāhetvā, soṇḍāya bhisamuḷālaṁ abbuhitvā, suvikkhālitaṁ vikkhāletvā, akaddamaṁ saṅkhāditvā ajjhoharanti. Tesaṁ taṁ vaṇṇāya ceva hoti, balāya ca. Na ca tatonidānaṁ maraṇaṁ vā nigacchanti, maraṇamattaṁ vā dukkhaṁ. Tesaṁyeva kho pana, bhikkhave, mahānāgānaṁ anusikkhamānā taruṇā bhiṅkacchāpā. Te taṁ sarasiṁ ogāhetvā, soṇḍāya bhisamuḷālaṁ abbuhitvā, na suvikkhālitaṁ vikkhāletvā, sakaddamaṁ saṅkhāditvā, ajjhoharanti. Tesaṁ taṁ neva vaṇṇāya hoti, na balāya. Tatonidānañca maraṇaṁ vā nigacchanti, maraṇamattaṁ vā dukkhaṁ. Evameva kho, bhikkhave, devadatto mamānukrubbaṁ kapaṇo marissatīti. Mahāvarāhassa mahiṁ vikrubbato,
with elephants living nearby. After plunging into the lake, they pulled up lotus roots and tubers with their trunks. They gave them a good rinse to remove the mud, before chewing and swallowing them. That gave them beauty and strength. And they didn’t die or experience death-like suffering because of that. Then the baby elephants tried to imitate those great elephants. After plunging into the lake, they pulled up lotus roots and tubers with their trunks. But they didn’t give them a good rinse to remove the mud, and so they chewed and swallowed them while muddy. That didn’t give them any beauty or strength. And they died or experienced death-like suffering because of that. Just so, by imitating me, Devadatta will die miserably. ‘While the great being removes the earth,
死
vinaya
趣旨一致
中
Yo upasampādeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena dasavassena vā atirekadasavassena vā upasampādetun”ti. Tena kho pana samayena bhikkhū upajjhāyesu pakkantesupi vibbhantesupi kālaṅkatesupi pakkhasaṅkantesupi anācariyakā anovadiyamānā ananusāsiyamānā dunnivatthā duppārutā anākappasampannā piṇḍāya caranti, manussānaṁ bhuñjamānānaṁ uparibhojanepi uttiṭṭhapattaṁ upanāmenti, uparikhādanīyepi uparisāyanīyepi 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.
If he does, he commits an offense of wrong conduct. I allow a competent and capable monk who has ten or more years of seniority to give the full ordination.” At that time there were preceptors who went away, disrobed, died, or joined another religion or sect, and as a result their students were not being instructed. When walking for almsfood, they were shabbily dressed and improper in appearance. 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.”
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
“Evaṁ, ayye”ti kho so dovāriko sālavatiyā gaṇikāya paccassosi. Atha kho sālavatī gaṇikā tassa gabbhassa paripākamanvāya puttaṁ vijāyi. Atha kho sālavatī gaṇikā dāsiṁ āṇāpesi— “handa, je, imaṁ dārakaṁ kattarasuppe pakkhipitvā nīharitvā saṅkārakūṭe chaḍḍehī”ti. “Evaṁ, ayye”ti kho sā dāsī sālavatiyā gaṇikāya paṭissutvā taṁ dārakaṁ kattarasuppe pakkhipitvā nīharitvā saṅkārakūṭe chaḍḍesi. Tena kho pana samayena abhayo nāma rājakumāro kālasseva rājupaṭṭhānaṁ gacchanto addasa taṁ dārakaṁ kākehi samparikiṇṇaṁ, disvāna manusse pucchi— “kiṁ etaṁ, bhaṇe, kākehi samparikiṇṇan”ti? “Dārako, devā”ti. “Jīvati, bhaṇe”ti? “Jīvati, devā”ti.
“Yes, ma’am.” Her pregnancy progressed, and eventually she gave birth to a son. She told her slave, “Listen, take this boy away in a winnowing basket and throw him on the trash heap.” Saying, “Yes, ma’am,” she did just that. On the same morning, as Prince Abhaya was walking to an audience with the king, he saw that boy surrounded by crows. He asked his companions, “What’s that surrounded by crows?” “It’s a boy, sir.” “Is he alive?” “Yes, he’s alive.”
死
vinaya
趣旨一致
中
“ahaṁ kho bahuñca gaṇhāmi lahuñca gaṇhāmi suṭṭhu ca upadhāremi, gahitañca me na sammussati, satta ca me vassāni adhīyantassa, nayimassa sippassa anto paññāyati. Kadā imassa sippassa anto paññāyissatī”ti. Atha kho jīvako komārabhacco yena so vejjo tenupasaṅkami, upasaṅkamitvā taṁ vejjaṁ etadavoca— Kadā imassa sippassa anto paññāyissatī”ti? “Tena hi, bhaṇe jīvaka, khaṇittiṁ ādāya takkasilāya samantā yojanaṁ āhiṇḍitvā yaṁ kiñci abhesajjaṁ passeyyāsi taṁ āharā”ti. “Evaṁ, ācariyā”ti kho jīvako komārabhacco tassa vejjassa paṭissutvā khaṇittiṁ ādāya takkasilāya samantā yojanaṁ āhiṇḍanto na kiñci abhesajjaṁ addasa. Atha kho jīvako komārabhacco yena so vejjo tenupasaṅkami, upasaṅkamitvā taṁ vejjaṁ etadavoca— “Susikkhitosi, bhaṇe jīvaka. Alaṁ te ettakaṁ jīvikāyā”ti jīvakassa komārabhaccassa parittaṁ pātheyyaṁ pādāsi. Atha kho jīvako komārabhacco taṁ parittaṁ pātheyyaṁ ādāya yena rājagahaṁ tena pakkāmi.
“I’m a good learner, and I’ve been studying for seven years. And yet there’s no end in sight to learning this profession.” He went to that physician and told him what he had thought, adding, “When will I complete the training for this profession?” “Listen, Jīvaka. Take a spade and walk as far as 13 kilometers all around Takkasilā and bring back whatever plant you see that’s not medicinal.” Saying, “Yes, teacher,” he did just that. But he did not see any plant that was not medicinal. He then went back to the physician and told him what had happened. The physician said, “You’re well-trained, Jīvaka. It’s enough for you to live on.” And he gave Jīvaka a small amount of provisions for the journey. Jīvaka left for Rājagaha,
死
vinaya
趣旨一致
中
Yo āropeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, sakāya niruttiyā buddhavacanaṁ pariyāpuṇitun”ti. Tena kho pana samayena chabbaggiyā bhikkhū lokāyataṁ pariyāpuṇanti. Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gihī kāmabhogino”ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Api nu kho, bhikkhave, lokāyate sāradassāvī imasmiṁ dhammavinaye vuddhiṁ viruḷhiṁ vepullaṁ āpajjeyyā”ti? “Imasmiṁ vā pana dhammavinaye sāradassāvī lokāyataṁ pariyāpuṇeyyā”ti? “Na, bhikkhave, lokāyataṁ pariyāpuṇitabbaṁ.
If you do, you commit an offense of wrong conduct. You should learn the word of the Buddha using its own expressions.” At that time the monks from the group of six were studying cosmological theory. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” The monks heard the complaints of those lay people and told the Buddha. “Is there any growth and fulfillment on this spiritual path, monks, for one who sees cosmological theory as the essence?” “Would anyone who sees this spiritual path as the essence learn cosmological theory?” “You shouldn’t learn cosmological theory.
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
Yo pariyāpuṇeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū lokāyataṁ vācenti. Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, lokāyataṁ vācetabbaṁ. Yo vāceyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū tiracchānavijjaṁ pariyāpuṇanti. Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gihī kāmabhogino”ti.
If you do, you commit an offense of wrong conduct.” The monks from the group of six taught cosmological theory. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” They told the Buddha. “You shouldn’t teach cosmological theory. If you do, you commit an offense of wrong conduct.” The monks from the group of six studied worldly subjects. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!”
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
“jīvatu, bhante, bhagavā; Tena saddena dhammakathā antarā ahosi. Atha kho bhagavā bhikkhū āmantesi— “api nu kho, bhikkhave, khipite ‘jīvā’ti vutto tappaccayā jīveyya vā mareyya vā”ti? “Na, bhikkhave, khipite ‘jīvā’ti vattabbo. Yo vadeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena manussā bhikkhūnaṁ khipite “jīvatha, bhante”ti vadanti. Bhikkhū kukkuccāyantā nālapanti. Manussā ujjhāyanti khiyyanti vipācenti— “kathañhi nāma samaṇā sakyaputtiyā ‘jīvatha, bhante’ti vuccamānā nālapissantī”ti.
“May you live long, venerable sir!” Because of the noise, the teaching was interrupted. The Buddha said to the monks: “If you say, ‘May you live long!’ to one who sneezes, will they live or die because of that?” “You shouldn’t say, ‘May you live long!’ to one who sneezes. If you do, you commit an offense of wrong conduct.” At that time when monks sneezed, people said, “May you live long, venerable!” Being afraid of wrongdoing, the monks did not respond. People complained and criticized them, “How can the Sakyan monastics not respond when spoken to like this?”
⚠ 出家者向けの文脈
死
vinaya
趣旨一致
中
4. Rājagahaseṭṭhivatthu Tena kho pana samayena rājagahakassa seṭṭhissa sattavassiko sīsābādho hoti. Bahū mahantā mahantā disāpāmokkhā vejjā āgantvā nāsakkhiṁsu arogaṁ kātuṁ. Bahuṁ hiraññaṁ ādāya agamaṁsu. Api ca vejjehi paccakkhāto hoti. Ekacce vejjā evamāhaṁsu— “pañcamaṁ divasaṁ seṭṭhi gahapati kālaṁ karissatī”ti. “sattamaṁ divasaṁ seṭṭhi gahapati kālaṁ karissatī”ti. Atha kho rājagahakassa negamassa etadahosi— “ayaṁ kho seṭṭhi gahapati bahūpakāro rañño ceva negamassa ca.
4. The account of the wealthy merchant of Rājagaha At that time a wealthy merchant of Rājagaha had had a headache for seven years. Many of the most famous physicians in the world had come to see him, but none was able to cure him. They were very expensive, yet they gave up on him. Some of them said, “The merchant will die in five days.” “The merchant will die in seven days.” The householder association of Rājagaha considered, “This merchant has done much for the king and for this association,
死
vinaya
趣旨一致
中
“Sakkhissasi pana tvaṁ, gahapati, dutiyena passena sattamāse nipajjitun”ti? “Sakkhissasi pana tvaṁ, gahapati, uttāno sattamāse nipajjitun”ti? Atha kho jīvako komārabhacco seṭṭhiṁ gahapatiṁ mañcake nipātetvā mañcake sambandhitvā sīsacchaviṁ uppāṭetvā sibbiniṁ vināmetvā dve pāṇake nīharitvā mahājanassa dassesi— “passathayye, ime dve pāṇake, ekaṁ khuddakaṁ ekaṁ mahallakaṁ. Ye te ācariyā evamāhaṁsu— ‘pañcamaṁ divasaṁ seṭṭhi gahapati kālaṁ karissatī’ti— tehāyaṁ mahallako pāṇako diṭṭho. Pañcamaṁ divasaṁ seṭṭhissa gahapatissa matthaluṅgaṁ pariyādiyissati. Matthaluṅgassa pariyādānā seṭṭhi gahapati kālaṁ karissati. Sudiṭṭho tehi ācariyehi.
“Are you able to lie on the other side for seven months?” “Are you able to lie on your back for seven months?” Jīvaka then had the merchant lie down on a bed. He bound him to the bed, removed some skin from his head, opened a suture in the skull, and removed two insects. He showed them to the crowd, saying, “Sirs, look at these two insects, one small and one large. The doctors who said he would live for five days had seen the large insect. In five days it would have destroyed the merchant’s brain. Because of that he would have died. Those doctors were right.
死
vinaya
趣旨一致
中
Ye te ācariyā evamāhaṁsu— ‘sattamaṁ divasaṁ seṭṭhi gahapati kālaṁ karissatī’ti— tehāyaṁ khuddako pāṇako diṭṭho. Sattamaṁ divasaṁ seṭṭhissa gahapatissa matthaluṅgaṁ pariyādiyissati. Matthaluṅgassa pariyādānā seṭṭhi gahapati kālaṁ karissati. Sudiṭṭho tehi ācariyehī”ti. Sibbiniṁ sampaṭipāṭetvā sīsacchaviṁ sibbitvā ālepaṁ adāsi. Atha kho seṭṭhi gahapati sattāhassa accayena jīvakaṁ komārabhaccaṁ etadavoca— “nāhaṁ, ācariya, sakkomi ekena passena sattamāse nipajjitun”ti. “Nanu me tvaṁ, gahapati, paṭissuṇi—
And those doctors who said he would live for seven days had seen the small insect. In seven days it would have destroyed the merchant’s brain. Because of that he would have died. Those doctors were right, too.” He then closed the suture in the skull, sewed the skin back together, and applied an ointment. After seven days the merchant said to Jīvaka, “Doctor, I’m unable to lie on one side for seven months.” “But didn’t you say you were?”
死
vinaya
趣旨一致
中
“Saccāhaṁ, ācariya, paṭissuṇiṁ, apāhaṁ marissāmi, nāhaṁ sakkomi ekena passena sattamāse nipajjitun”ti. “Tena hi tvaṁ, gahapati, dutiyena passena sattamāse nipajjāhī”ti. Atha kho seṭṭhi gahapati sattāhassa accayena jīvakaṁ komārabhaccaṁ etadavoca— “nāhaṁ, ācariya, sakkomi dutiyena passena sattamāse nipajjitun”ti. “Nanu me tvaṁ, gahapati, paṭissuṇi— “Saccāhaṁ, ācariya, paṭissuṇiṁ, apāhaṁ marissāmi, nāhaṁ, ācariya, sakkomi dutiyena passena sattamāse nipajjitun”ti. “Tena hi tvaṁ, gahapati, uttāno sattamāse nipajjāhī”ti. Atha kho seṭṭhi gahapati sattāhassa accayena jīvakaṁ komārabhaccaṁ etadavoca— “nāhaṁ, ācariya, sakkomi uttāno sattamāse nipajjitun”ti. “Nanu me tvaṁ, gahapati, paṭissuṇi—
“I did, but I’ll die. I’m unable to do it.” “Well then, lie on the other side for seven months.” After seven days the merchant said to Jīvaka, “Doctor, I’m unable to lie on the other side for seven months.” “But didn’t you say you were?” “I did, but I’ll die. I’m unable to do it.” “Well then, lie on your back for seven months.” After seven days the merchant said to Jīvaka, “Doctor, I’m unable to lie on my back for seven months.” “But didn’t you say you were?”
死
vinaya
趣旨一致
中
“Saccāhaṁ, ācariya, paṭissuṇiṁ, apāhaṁ marissāmi, nāhaṁ sakkomi uttāno sattamāse nipajjitun”ti. “Ahañce taṁ, gahapati, na vadeyyaṁ, ettakampi tvaṁ na nipajjeyyāsi, api ca paṭikacceva mayā ñāto— tīhi sattāhehi seṭṭhi gahapati arogo bhavissatīti. Uṭṭhehi, gahapati, arogosi. Jānāsi kiṁ me deyyadhammo”ti? “Sabbaṁ sāpateyyañca te, ācariya, hotu, ahañca te dāso”ti. “Alaṁ, gahapati, mā me tvaṁ sabbaṁ sāpateyyaṁ adāsi, mā ca me dāso. Rañño satasahassaṁ dehi, mayhaṁ satasahassan”ti. Atha kho seṭṭhi gahapati arogo samāno rañño satasahassaṁ adāsi, jīvakassa komārabhaccassa satasahassaṁ. 5. Seṭṭhiputtavatthu
“I did, but I’ll die. I’m unable to do it.” “If I hadn’t said this to you, you wouldn’t have been able to lie down for so long. I already knew that you would be well in three times seven days. Get up, you’re cured. But do you remember my fee?” “All my wealth is yours, doctor, and I’m your slave.” “There’s no need for that. Just give one hundred thousand coins to the king and another one hundred thousand to me.” And being well, he did just that. 5. The account of the wealthy merchant’s son
死
vinaya
趣旨一致
中
Pabbājetu maṁ, bhante, ayyo mahākaccāno”ti. (…) “Dukkaraṁ kho, soṇa, yāvajīvaṁ ekaseyyaṁ ekabhattaṁ brahmacariyaṁ carituṁ. Iṅgha tvaṁ, soṇa, tattheva agārikabhūto buddhānaṁ sāsanaṁ anuyuñja, kālayuttaṁ ekaseyyaṁ ekabhattaṁ brahmacariyan”ti. Atha kho soṇassa upāsakassa kuṭikaṇṇassa yo ahosi pabbajjābhisaṅkhāro so paṭippassambhi. Dutiyampi kho soṇo upāsako kuṭikaṇṇo …pe… tatiyampi kho soṇo upāsako kuṭikaṇṇo yenāyasmā mahākaccāno tenupasaṅkami, upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi. Atha kho āyasmā mahākaccāno soṇaṁ upāsakaṁ kuṭikaṇṇaṁ pabbājesi. Tena kho pana samayena avantidakkhiṇāpatho appabhikkhuko hoti. Atha kho āyasmā mahākaccāno tiṇṇaṁ vassānaṁ accayena kicchena kasirena tato tato dasavaggaṁ bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ soṇaṁ upasampādesi. 12. Mahākaccānassapañcavaraparidassana
Please give me the going forth.” “It’s difficult, Soṇa, to live the spiritual life all one’s life, eating one meal a day and sleeping by oneself. So follow the Buddhas’ instruction while remaining as a householder. At suitable times you can eat one meal a day, sleep by yourself, and abstain from sexuality.” As a result, Soṇa’s intention to go forth died down. A second time Soṇa asked Mahākaccāna for the going forth, but got the same response. A third time he asked for the going forth and Mahākaccāna finally relented. At that time in the southern region of Avantī, there were few monks. Only after three years, with much trouble and difficulty, was Mahākaccāna able to gather a sangha of ten monks from here and there to give the full ordination to Venerable Soṇa. 12. The making known of the five favors for Mahākaccāna
⚠ 出家者向けの文脈
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