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苦しみ
vinaya
趣旨一致
中
Atha kho āyasmā sāgato ākāse antalikkhe anekavihitaṁ uttari manussadhammaṁ iddhipāṭihāriyaṁ dassetvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca— “satthā me, bhante, bhagavā; sāvakohamasmi. Atha kho tāni asīti gāmikasahassāni “acchariyaṁ vata bho, abbhutaṁ vata bho. Sāvakopi nāma evaṁ mahiddhiko bhavissati, evaṁ mahānubhāvo, aho nūna satthā”ti bhagavantaṁyeva samannāharanti, no tathā āyasmantaṁ sāgataṁ. Atha kho bhagavā tesaṁ asītiyā gāmikasahassānaṁ cetasā cetoparivitakkamaññāya anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. Yadā te bhagavā aññāsi kallacitte, muducitte, vinīvaraṇacitte, udaggacitte, pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi— dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya;
After this display of supernormal powers, he bowed down at the feet of the Buddha, and said, “Sir, you’re my teacher, and I’m your disciple.” Those eighty thousand chiefs thought, “It’s astonishing and amazing that even a disciple should be so powerful and mighty. Imagine what the teacher must be like!” Now they paid attention to the Buddha, not to Sāgata. Having read their minds, the Buddha gave those eighty thousand chiefs a progressive talk— on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. When the Buddha knew that their minds were ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path. Just as a clean and stainless cloth absorbs dye properly,
⚠ 出家者向けの文脈
苦しみ
vinaya
趣旨一致
中
tañca sevetha paṇḍito; Yassa maggānugo bhikkhu, khayaṁ dukkhassa pāpuṇe”ti. 3.2. Upālipañhā Atha kho āyasmā upāli yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. “saṅgharāji saṅgharājīti, bhante, vuccati. Kittāvatā nu kho, bhante, saṅgharāji hoti, no ca saṅghabhedo? Kittāvatā ca pana saṅgharāji ceva hoti saṅghabhedo cā”ti? “Ekato, upāli, eko hoti, ekato dve, catuttho anussāveti, salākaṁ gāheti— ‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti.
And they associate with him. The monk who follows his path, Achieves the end of suffering.” 11. Upāli’s questions On one occasion Upāli went to the Buddha, bowed, sat down, “Sir, we speak of ‘fracture in the Sangha’. But how is there a fracture in the Sangha, yet not a schism in the Sangha? And how is there both a fracture and a schism in the Sangha?” “If, Upāli, there is one monk on one side and two on the other, and a fourth makes the proclamation and distributes ballots, saying, ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this,’
⚠ 出家者向けの文脈
苦しみ
vinaya
趣旨一致
中
Taṁ bhikkhū pariggahetvā uccārampi passāvampi nikkhāmenti. Addasā kho bhagavā senāsanacārikaṁ āhiṇḍanto te bhikkhū taṁ bhikkhuṁ pariggahetvā uccārampi passāvampi nikkhāmente, disvāna yena te bhikkhū tenupasaṅkami, upasaṅkamitvā te bhikkhū etadavoca— “kiṁ imassa, bhikkhave, bhikkhuno ābādho”ti? “Imassa, bhante, āyasmato pādakhilābādho; imaṁ mayaṁ pariggahetvā uccārampi passāvampi nikkhāmemā”ti. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, yassa pādā vā dukkhā, pādā vā phalitā, pādakhilo vā ābādho upāhanaṁ dhāretun”ti. Tena kho pana samayena bhikkhū adhotehi pādehi mañcampi pīṭhampi abhiruhanti; cīvarampi senāsanampi dussati. “Anujānāmi, bhikkhave, ‘idāni mañcaṁ vā pīṭhaṁ vā abhiruhissāmī’ti upāhanaṁ dhāretun”ti.
The monks had to hold him while he urinated and defecated. Just then, the Buddha was walking about the dwellings and saw this. He went up to those monks and said to them, “What illness does this monk have?” “He has a corn on his foot, sir. That’s why we do this for him.” Soon afterwards the Buddha gave a teaching and addressed the monks: “I allow you to wear sandals if your feet are painful or cracked, or you have a corn on your foot.” Then the monks made use of the beds and benches with dirty feet. Their robes and the furniture got dirty. “When you know that you are about to make use of a bed or a bench, I allow you to wear sandals.”
⚠ 出家者向けの文脈
苦しみ
vinaya
趣旨一致
中
“Anujānāmi, bhikkhave, ekamantaṁ passāvaṁ kātun”ti. Ārāmo duggandho hoti …pe… “anujānāmi, bhikkhave, passāvakumbhin”ti. Dukkhaṁ nisinnā passāvaṁ karonti …pe… “anujānāmi, bhikkhave, passāvapādukan”ti. Passāvapādukā pākaṭā honti. Bhikkhū hiriyanti passāvaṁ kātuṁ …pe… “anujānāmi, bhikkhave, parikkhipituṁ tayo pākāre— iṭṭhakāpākāraṁ, silāpākāraṁ, dārupākāran”ti. Passāvakumbhī apārutā duggandhā hoti …pe…
“You should urinate in one location.” The monastery became smelly. “I allow urine-collection pots.” It was painful to sit there while urinating. “I allow foot stands for urinating.” The foot stands were unenclosed. The monks were embarrassed to urinate there. “I allow three kinds of encircling walls: walls of brick, stone, and wood.” Not being covered, the urine-collection pots were smelly.
⚠ 出家者向けの文脈
苦しみ
vinaya
趣旨一致
中
“anujānāmi, bhikkhave, santharitvā majjhe chiddaṁ katvā vaccaṁ kātun”ti. Dukkhaṁ nisinnā vaccaṁ karonti …pe… “anujānāmi, bhikkhave, vaccapādukan”ti. Bahiddhā passāvaṁ karonti …pe… “anujānāmi, bhikkhave, passāvadoṇikan”ti. Avalekhanakaṭṭhaṁ na hoti …pe… “anujānāmi, bhikkhave, avalekhanakaṭṭhan”ti. Avalekhanapiṭharo na hoti …pe… “anujānāmi, bhikkhave, avalekhanapiṭharan”ti. Vaccakūpo apāruto duggandho hoti …pe…
“I allow you to lay a floor with a gap in the middle for defecating.” It was painful to sit there while defecating. “I allow foot stands for defecating.” They urinated outside the cesspit. “I allow urinals.” There were no wiping sticks. “I allow wiping sticks.” There was no container for the wiping sticks. “I allow containers for wiping sticks.” Not being covered, the cesspit was smelly.
苦しみ
vinaya
趣旨一致
中
Dukkhaṁ nisinnā ācamenti …pe… “anujānāmi, bhikkhave, ācamanapādukan”ti. Ācamanapādukā pākaṭā honti, bhikkhū hiriyanti ācametuṁ …pe… “anujānāmi, bhikkhave, parikkhipituṁ tayo pākāre— iṭṭhakāpākāraṁ, silāpākāraṁ, dārupākāran”ti. Ācamanakumbhī apārutā hoti, tiṇacuṇṇehipi paṁsukehipi okiriyyati …pe… “anujānāmi, bhikkhave, apidhānan”ti. Tena kho pana samayena chabbaggiyā bhikkhū 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.
It was painful to sit there while washing. “I allow ablution foot stands.” The foot stands were unenclosed. The monks were embarrassed to wash there. “I allow three kinds of encircling walls: walls of brick, stone, and wood.” The restroom ablution pots were not covered. Grass, dust, and dirt fell into them. “I allow lids.” Even more regulations on proper conduct and allowable requisites At one time the monks from the group of six were misbehaving in many ways. They planted flowering trees, watered and plucked them, and then tied the flowers together. They made the flowers into garlands, garlands with stalks on one side and garlands with stalks on both sides. They made flower arrangements, wreaths, ornaments for the head, ornaments for the ears, and ornaments for the chest. And they had others do the same.
⚠ 出家者向けの文脈
苦しみ
vinaya
趣旨一致
中
Te kulitthīnaṁ kuladhītānaṁ kulakumārīnaṁ kulasuṇhānaṁ kuladāsīnaṁ ekatovaṇṭikamālaṁ harantipi harāpentipi, ubhatovaṇṭikamālaṁ harantipi harāpentipi, mañjarikaṁ harantipi harāpentipi, vidhūtikaṁ harantipi harāpentipi, vaṭaṁsakaṁ harantipi harāpentipi, āveḷaṁ harantipi harāpentipi, uracchadaṁ harantipi harāpentipi. Te kulitthīhi kuladhītāhi kulakumārīhi kulasuṇhāhi kuladāsīhi saddhiṁ ekabhājanepi bhuñjanti, ekathālakepi pivanti, ekāsanepi nisīdanti, ekamañcepi tuvaṭṭenti, ekattharaṇāpi tuvaṭṭenti, ekapāvuraṇāpi tuvaṭṭenti, ekattharaṇapāvuraṇāpi tuvaṭṭenti, vikālepi bhuñjanti, majjampi pivanti, mālāgandhavilepanampi dhārenti, naccantipi, gāyantipi, vādentipi, lāsentipi; naccantiyāpi naccanti, naccantiyāpi gāyanti, naccantiyāpi vādenti, naccantiyāpi lāsenti …pe… aṭṭhapadepi kīḷanti, dasapadepi kīḷanti, ākāsepi kīḷanti, parihārapathepi kīḷanti, santikāyapi kīḷanti, khalikāyapi kīḷanti, ghaṭikāyapi kīḷanti, salākahatthenapi kīḷanti, akkhenapi kīḷanti, paṅgacīrenapi kīḷanti, vaṅkakenapi kīḷanti, mokkhacikāyapi kīḷanti, ciṅgulakenapi kīḷanti, pattāḷhakenapi kīḷanti, rathakenapi kīḷanti, dhanukenapi kīḷanti, akkharikāyapi kīḷanti, manesikāyapi kīḷanti, yathāvajjenapi kīḷanti; hatthismimpi sikkhanti, assasmimpi sikkhanti, rathasmimpi sikkhanti, dhanusmimpi sikkhanti; tharusmimpi sikkhanti; hatthissapi purato dhāvanti, assassapi purato dhāvanti, rathassapi purato dhāvantipi ādhāvantipi; usseḷentipi, apphoṭentipi, nibbujjhantipi, muṭṭhīhipi yujjhanti; raṅgamajjhepi saṅghāṭiṁ pattharitvā naccakiṁ evaṁ vadanti— “idha, bhagini, naccassū”ti;
They then took these things, or sent them, to the women, the daughters, the girls, the daughters-in-law, and the female slaves of respectable families. They ate from the same plates as these women and drank from the same vessels. They sat on the same seats as them, and they lay down on the same beds, on the same sheets, under the same covers, and both on the same sheets and under the same covers. They ate at the wrong time, drank alcohol, and wore garlands, perfumes, and cosmetics. They danced, sang, played instruments, and performed. While the women were dancing, singing, playing instruments, and performing, They played various games: eight-row checkers, ten-row checkers, imaginary checkers, hopscotch, pick-up-sticks, board games, tip-cat, painting with the hand, dice, leaf flutes, toy plows, somersaults, pinwheels, toy measures, toy carriages, toy bows, guessing from syllables, thought guessing, mimicking deformities. They trained in elephant riding, in horsemanship, in carriage riding, in archery, in swordsmanship. And they ran in front of elephants, horses, and carriages, and they ran backward and forward. They whistled, clapped their hands, wrestled, and boxed. They spread their outer robes on a stage and said to the dancing girls, “Dance here, Sister,”
苦しみ
vinaya
趣旨一致
中
Āyasmā dabbo mallaputto sativepullappatto saṅghaṁ sativinayaṁ yācati. Saṅgho āyasmato dabbassa mallaputtassa sativepullappattassa sativinayaṁ deti. Yassāyasmato khamati āyasmato dabbassa mallaputtassa sativepullappattassa sativinayassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dinno saṅghena āyasmato dabbassa mallaputtassa sativepullappattassa sativinayo. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti. Pañcimāni, bhikkhave, dhammikāni sativinayassa dānāni. Suddho hoti bhikkhu anāpattiko, anuvadanti ca naṁ, yācati ca, tassa saṅgho sativinayaṁ deti dhammena samaggena— 3. Amūḷhavinaya Tena kho pana samayena gaggo bhikkhu ummattako hoti, cittavipariyāsakato.
Because of his great clarity of memory, Dabba is asking the Sangha for resolution through recollection. The Sangha grants Dabba resolution through recollection. Any monk who approves of granting Dabba resolution through recollection should remain silent. Any monk who doesn’t approve should speak up. Because of his great clarity of memory, the Sangha has granted Dabba the Mallian resolution through recollection. The Sangha approves and is therefore silent. I’ll remember it thus.’ There are five factors for the legitimate granting of resolution through recollection: the monk is pure and free of offenses; he has been accused; he asks for resolution through recollection; the Sangha grants him resolution through recollection; the legal procedure is legitimate and done by a unanimous assembly.” 3. Resolution because of past insanity At one time the monk Gagga was insane and suffering from psychosis.
⚠ 出家者向けの文脈
苦しみ
vinaya
趣旨一致
中
Tena ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ. Bhikkhū gaggaṁ bhikkhuṁ ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti— “saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti? “ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato. Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Nāhaṁ taṁ sarāmi. Mūḷhena me etaṁ katan”ti. Evampi naṁ vuccamānā codenteva— “saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti? Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
Because of this, he did and said many things unworthy of a monastic. The monks accused him of an offense, saying, “Venerable, do you remember committing such-and-such an offense?” “I was insane and suffering from psychosis. Because of that, I did and said many things unworthy of a monastic. I don’t remember it. I did it because I was insane.” But they kept on accusing him in the same way. The monks of few desires … complained and criticized them,
⚠ 出家者向けの文脈
苦しみ
vinaya
趣旨一致
中
Mūlā arahamānattā, abbhānārahameva ca; Na kammakārakā pañca, sambuddhena pakāsitā. Bhikkhunī sikkhamānā ca, sāmaṇero sāmaṇerikā; Paccakkhantimaummattā, khittāvedanadassane. Appaṭikamme diṭṭhiyā, paṇḍakāpi ca byañjanā;
One deserving sending back, deserving trial, on trial, And even deserving rehabilitation; These five cannot do a procedure, Explained the Fully Awakened One. A nun, and a trainee nun, A novice monk, a novice nun; Who has renounced, the worst kind, insane, Deranged, pain, for not seeing. For not making amends, for a bad view, And also a <i lang='pi' translate='no'>paṇḍaka</i>, hermaphrodite;
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
苦しみ
vinaya
趣旨一致
中
‘ahaṁ, bhante, ummattako ahosiṁ cittavipariyāsakato. Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Maṁ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti— “saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti? “ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato. Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Nāhaṁ taṁ sarāmi. Mūḷhena me etaṁ katan”ti. Evampi maṁ vuccamānā codenteva— “saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti?
‘Venerables, I’ve been insane and suffering from psychosis. Because of that, I did and said many things unworthy of a monastic. The monks accused me of an offense, saying, “Venerable, do you remember committing such-and-such an offense?” “I was insane and suffering from psychosis. Because of that, I did and said many things unworthy of a monastic. I don’t remember it. I did it because I was insane.” But they kept on accusing me in the same way.
⚠ 出家者向けの文脈
苦しみ
vinaya
趣旨一致
中
Sohaṁ, bhante, amūḷho saṅghaṁ amūḷhavinayaṁ yācāmī’ti. Dutiyampi yācitabbo. Tatiyampi yācitabbo— ‘ahaṁ, bhante, ummattako ahosiṁ cittavipariyāsakato. Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Maṁ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti— “saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti? “ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato. Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Nāhaṁ taṁ sarāmi mūḷhena me etaṁ katan”ti.
Because I’m no longer insane, I ask the Sangha for resolution because of past insanity.’ And he should ask a second time, and a third time: ‘Venerables, I’ve been insane and suffering from psychosis. Because of that, I did and said many things unworthy of a monastic. The monks accused me of an offense, saying, “Venerable, do you remember committing such-and-such an offense?” “I was insane and suffering from psychosis. Because of that, I did and said many things unworthy of a monastic. I don’t remember it. I did it because I was insane.”
⚠ 出家者向けの文脈
苦しみ
vinaya
趣旨一致
中
Evampi maṁ vuccamānā codenteva— “saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti? Sohaṁ amūḷho tatiyampi, bhante, saṅghaṁ amūḷhavinayaṁ yācāmī’ti. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Ayaṁ gaggo bhikkhu ummattako ahosi cittavipariyāsakato. Tena ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Bhikkhū gaggaṁ bhikkhuṁ ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti— “saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti? “ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato.
But they kept on accusing me in the same way. Because I’m no longer insane, for the third time, I ask the Sangha for resolution because of past insanity.’ A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk Gagga has been insane and suffering from psychosis. Because of that, he did and said many things unworthy of a monastic. The monks accused him of an offense, saying, “Venerable, do you remember committing such-and-such an offense?” “I was insane and suffering from psychosis.
⚠ 出家者向けの文脈
苦しみ
vinaya
趣旨一致
中
Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Nāhaṁ taṁ sarāmi, mūḷhena me etaṁ katan”ti. Evampi naṁ vuccamānā codenteva— “saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti? So amūḷho saṅghaṁ amūḷhavinayaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho gaggassa bhikkhuno amūḷhassa amūḷhavinayaṁ dadeyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ gaggo bhikkhu ummattako ahosi cittavipariyāsakato. Tena ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.
Because of that, I did and said many things unworthy of a monastic. I don’t remember it. I did it because I was insane.” But they kept on accusing him in the same way. Because he’s no longer insane, he’s asking the Sangha for resolution because of past insanity. If the Sangha is ready, it should grant the monk Gagga resolution because of past insanity. This is the motion. Please, venerables, I ask the Sangha to listen. The monk Gagga has been insane and suffering from psychosis. Because of that, he did and said many things unworthy of a monastic.
⚠ 出家者向けの文脈
苦しみ
vinaya
趣旨一致
中
Bhikkhū gaggaṁ bhikkhuṁ ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti— “saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti? “ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato. Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Nāhaṁ taṁ sarāmi mūḷhena me etaṁ katan”ti. Evampi naṁ vuccamānā codenteva— “saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti? So amūḷho saṅghaṁ amūḷhavinayaṁ yācati. Saṅgho gaggassa bhikkhuno amūḷhassa amūḷhavinayaṁ deti. Yassāyasmato khamati gaggassa bhikkhuno amūḷhassa amūḷhavinayassa dānaṁ, so tuṇhassa;
The monks accused him of an offense, saying, “Venerable, do you remember committing such-and-such an offense?” “I was insane and suffering from psychosis. Because of that, I did and said many things unworthy of a monastic. I don’t remember it. I did it because I was insane.” But they kept on accusing him in the same way. Because he’s no longer insane, he’s asking the Sangha for resolution because of past insanity. The Sangha grants the monk Gagga resolution because of past insanity. Any monk who approves of granting the monk Gagga resolution because of past insanity should remain silent.
⚠ 出家者向けの文脈
苦しみ
vinaya
趣旨一致
中
Idha pana, bhikkhave, bhikkhu āpattiṁ āpanno hoti. Tamenaṁ codeti saṅgho vā, sambahulā vā, ekapuggalo vā— ‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’ti? So anummattako ummattakālayaṁ karoti— Mayhampi etaṁ kappati. Tumhākampetaṁ kappatī’ti. Tassa saṅgho amūḷhavinayaṁ deti. Adhammikaṁ amūḷhavinayassa dānaṁ. Katamāni tīṇi dhammikāni amūḷhavinayassa dānāni? Idha pana, bhikkhave, bhikkhu ummattako hoti cittavipariyāsakato.
It may be that a monk has committed an offense. The Sangha, several monks, or a single monk accuses him, saying, ‘Venerable, do you remember committing such-and-such an offense?’ Although he’s sane, he acts insane, saying, This is allowable for me, and also for you.’ If the Sangha grants him resolution because of past insanity, then that granting is illegitimate. And what are the three legitimate grantings of resolution because of past insanity? It may be that a monk has been insane and suffering from psychosis.
⚠ 出家者向けの文脈
苦しみ
vinaya
趣旨一致
中
Tena ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ. Tamenaṁ codeti saṅgho vā, sambahulā vā, ekapuggalo vā— ‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’ti? So assaramānova evaṁ vadeti— Tassa saṅgho amūḷhavinayaṁ deti. Dhammikaṁ amūḷhavinayassa dānaṁ. Idha pana, bhikkhave, bhikkhu ummattako hoti cittavipariyāsakato. Tena ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ. Tamenaṁ codeti saṅgho vā, sambahulā vā, ekapuggalo vā— ‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’ti?
Because of that, he did and said many things unworthy of a monastic. The Sangha, several monks, or a single monk accuses him, saying, ‘Venerable, do you remember committing such-and-such an offense?’ Not remembering, he says If the Sangha grants him resolution because of past insanity, then that granting is legitimate. It may be that a monk has been insane and suffering from psychosis. Because of that, he did and said many things unworthy of a monastic. The Sangha, several monks, or a single monk accuses him, saying, ‘Venerable, do you remember committing such-and-such an offense?’
⚠ 出家者向けの文脈
苦しみ
vinaya
趣旨一致
中
Yameḷe lokāyatakaṁ, pariyāpuṇiṁsu vācayuṁ. Tiracchānakathā vijjā, khipi maṅgalaṁ khādi ca; Vātābādho dussati ca, duggandho dukkhapādukā. Hiriyanti pāruduggandho, tahaṁ tahaṁ karonti ca; Duggandho kūpaṁ lujjanti, uccavatthu cayena ca.
Yameḷa, cosmological theory, They learned, they taught. Worldly talk, knowledge, He sneezed, blessing, and he ate; Stomachache, and became filthy, Smelly, painful, foot stands. They were embarrassed, covered, smelly, And they did it here and there; Smelly, cesspit, collapsed, Raised base, and with foundation.
苦しみ
vinaya
趣旨一致
中
So assaramānova evaṁ vadeti— ‘sarāmi kho ahaṁ, āvuso, yathāsupinantenā’ti. Tassa saṅgho amūḷhavinayaṁ deti. Dhammikaṁ amūḷhavinayassa dānaṁ. Idha pana, bhikkhave, bhikkhu ummattako hoti cittavipariyāsakato. Tena ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ. Tamenaṁ codeti saṅgho vā, sambahulā vā, ekapuggalo vā— ‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’ti? So ummattako ummattakālayaṁ karoti— Mayhampi etaṁ kappati.
Not remembering, he says, ‘I remember as if in a dream.’ If the Sangha grants him resolution because of past insanity, then that granting is legitimate. It may be that a monk has been insane and suffering from psychosis. Because of that, he did and said many things unworthy of a monastic. The Sangha, several monks, or a single monk accuses him, saying, ‘Venerable, do you remember committing such-and-such an offense?’ Being insane, he acts insane, saying, This is allowable for me,
⚠ 出家者向けの文脈
苦しみ
vinaya
趣旨一致
中
ante dukkhañca pādukā; Bahiddhā doṇi kaṭṭhañca, piṭharo ca apāruto. Vaccakuṭiṁ kavāṭañca, piṭṭhasaṅghāṭameva ca; Udukkhaluttarapāso, vaṭṭiñca kapisīsakaṁ. Sūcighaṭitāḷacchiddaṁ, āviñchanacchiddameva ca; Rajju ullittāvalittaṁ,
On the edge, and painful, foot-stands; Outside, urinal, and sticks, And container, uncovered. Restroom, and door, And just the door frame; Lower hinge, upper hinge, And door jamb, bolt socket. Bolt, latch, key hole, And just a door-pulling hole; Rope, plastered inside and outside,
経典データの出典: SuttaCentral（CC0ライセンス）