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不安
vinaya
趣旨一致
中
“ayaṁ kho ajātasattu kumāro taruṇo ceva āyatiṁ bhaddo ca. Yannūnāhaṁ ajātasattuṁ kumāraṁ pasādeyyaṁ. Tasmiṁ me pasanne bahulābhasakkāro uppajjissatī”ti. Atha kho devadatto senāsanaṁ saṁsāmetvā pattacīvaramādāya yena rājagahaṁ tena pakkāmi. Anupubbena yena rājagahaṁ tadavasari. Atha kho devadatto sakavaṇṇaṁ paṭisaṁharitvā kumārakavaṇṇaṁ abhinimminitvā ahimekhalikāya ajātasattussa kumārassa ucchaṅge pāturahosi. Atha kho ajātasattu kumāro bhīto ahosi, ubbiggo ussaṅkī utrasto. Atha kho devadatto ajātasattuṁ kumāraṁ etadavoca— “bhāyasi maṁ tvaṁ, kumārā”ti? Kosi tvan”ti?
“Prince Ajātasattu is young and has a bright future. Why don’t I inspire him to have confidence in me? Then I’ll get much material support and honor.” He put his dwelling in order, took his bowl and robes, and left for Rājagaha, where he eventually arrived. He then transformed himself into a boy wearing a snake as a belt and appeared on Prince Ajātasattu’s lap. When Ajātasattu became fearful and agitated, Devadatta said to him, “Are you afraid of me, prince?” Who are you?”
不安
vinaya
趣旨一致
中
“aputtakatāya paṭipanno samaṇo gotamo, vedhabyāya paṭipanno samaṇo gotamo, kulupacchedāya paṭipanno samaṇo gotamo, idāni anena jaṭilasahassaṁ pabbājitaṁ, imāni ca aḍḍhateyyāni paribbājakasatāni sañcayāni pabbājitāni. Ime ca abhiññātā abhiññātā māgadhikā kulaputtā samaṇe gotame brahmacariyaṁ carantī”ti. Apissu bhikkhū disvā imāya gāthāya codenti— “Āgato kho mahāsamaṇo, māgadhānaṁ giribbajaṁ; Sabbe sañcaye netvāna, kaṁsu dāni nayissatī”ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “na, bhikkhave, so saddo ciraṁ bhavissati, sattāhameva bhavissati, sattāhassa accayena antaradhāyissati.
“The ascetic Gotama is making us childless; he’s making us widows. He’s breaking up good families! A thousand dreadlocked ascetics have now gone forth because of him, and also these two hundred and fifty wanderers who were disciples of Sañcaya. All these well-known gentlemen from Magadha are practicing the spiritual life under the ascetic Gotama.” And when they saw monks, they confronted them with this verse: “The Great Ascetic has arrived At Giribbaja in Magadha. After leading away all of Sañcaya’s disciples, Who will he lead away next?” The monks heard the complaints of those people and they told the Buddha. … “The complaining will soon stop. It will only go on for seven days.
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
“anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ …pe… cīvaravaṁsaṁ cīvararajjun”ti. Tena kho pana samayena bhikkhū jantāgharepi udakepi parikammaṁ kātuṁ kukkuccāyanti. “Anujānāmi, bhikkhave, tisso paṭicchādiyo— jantāgharapaṭicchādiṁ, udakapaṭicchādiṁ, vatthapaṭicchādin”ti. Tena kho pana samayena jantāghare udakaṁ na hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, udapānan”ti. Udapānassa kūlaṁ lujjati …pe… “anujānāmi, bhikkhave, cinituṁ tayo caye—
“I allow you to firm up the structure and then to plaster it inside and outside, including: treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern; putting up bamboo robe racks and clotheslines.” Being afraid of wrongdoing, the monks did not provide assistance to one another either in the sauna or in the water. “I allow you to regard three things as a ‘covering’: a sauna, water, and a cloth.” On one occasion there was no water in the sauna. They told the Buddha. “I allow a well.” The edge of the well collapsed. “I allow you to construct three kinds of foundations:
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
不安
vinaya
趣旨一致
中
“na, bhikkhave, cātumāsaṁ nisīdanena vippavasitabbaṁ. Yo vippavaseyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū pupphābhikiṇṇesu sayanesu sayanti. Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gihī kāmabhogino”ti. “Na, bhikkhave, pupphābhikiṇṇesu sayanesu sayitabbaṁ. Yo sayeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena manussā gandhampi mālampi ādāya ārāmaṁ āgacchanti. Bhikkhū kukkuccāyantā na paṭiggaṇhanti. “Anujānāmi, bhikkhave, gandhaṁ gahetvā kavāṭe pañcaṅgulikaṁ dātuṁ, pupphaṁ gahetvā vihāre ekamantaṁ nikkhipitun”ti.
“You shouldn’t be without a sitting mat for a period of four months. If you are, you commit an offense of wrong conduct.” At that time the monks from the group of six slept in beds covered in flowers. When people walking about the dwellings saw this, they complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t sleep in a bed covered in flowers. If you do, you commit an offense of wrong conduct.” Soon, people brought scents and garlands to the monastery. Being afraid of wrongdoing, the monks did not accept. “I allow you to accept scent to make the five-finger mark on your door and to accept flowers to place to one side in your dwelling.”
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
Tatiyampi kho mettiyabhūmajakā bhikkhū nālapiṁsu. “Kyāhaṁ ayyānaṁ aparajjhāmi, kissa maṁ ayyā nālapantī”ti? “Tathā hi pana tvaṁ, āvuso vaḍḍha, amhe dabbena mallaputtena viheṭhiyamāne ajjhupekkhasī”ti. “Kyāhaṁ, ayyā, karomī”ti? “Sace kho tvaṁ, āvuso vaḍḍha, iccheyyāsi, ajjeva bhagavā āyasmantaṁ dabbaṁ mallaputtaṁ nāsāpeyyā”ti. “Kyāhaṁ, ayyā, karomi, kiṁ mayā sakkā kātun”ti? “Ehi tvaṁ, āvuso vaḍḍha, yena bhagavā tenupasaṅkama, upasaṅkamitvā bhagavantaṁ evaṁ vadehi— ‘idaṁ, bhante, nacchannaṁ nappatirūpaṁ. Yāyaṁ, bhante, disā abhayā anītikā anupaddavā sāyaṁ disā sabhayā saītikā saupaddavā; yato nivātaṁ tato savātaṁ;
but they still did not respond. “Have I done something wrong? Why don’t you respond?” “It’s because we’ve been treated badly by Dabba the Mallian, and you’re not taking an interest.” “But what can I do?” “If you like, you could make the Buddha expel Dabba.” “And how can I do that?” “Go to the Buddha and say, ‘Sir, this is not proper or appropriate. There’s fear, distress, and oppression in this district, where none of these should exist. It’s windy where it should be calm.
不安
vinaya
趣旨一致
中
Ahaṁ bhagavantaṁ hantvā buddho bhavissāmī”ti. Atha kho ajātasattu kumāro— “ayyo kho devadatto mahiddhiko mahānubhāvo, jāneyyāsi ayyo devadatto”ti— ūruyā potthanikaṁ bandhitvā divā divassa bhīto ubbiggo ussaṅkī utrasto sahasā antepuraṁ pāvisi. Addasāsuṁ kho antepure upacārakā mahāmattā ajātasattuṁ kumāraṁ divā divassa bhītaṁ ubbiggaṁ ussaṅkiṁ utrastaṁ sahasā antepuraṁ pavisantaṁ; disvāna aggahesuṁ. Te vicinantā ūruyā potthanikaṁ baddhaṁ disvāna ajātasattuṁ kumāraṁ etadavocuṁ— “kiṁ tvaṁ, kumāra, kattukāmosī”ti? “Pitaramhi hantukāmo”ti. “Kenāsi ussāhito”ti?
And I’ll kill the Buddha and take his place.” Ajātasattu thought, “Venerable Devadatta is powerful and mighty. He would know.” He then bound a dagger to his thigh, and while fearful and agitated, he hastily entered the royal compound in the middle of the day. The officials there saw Ajātasattu’s strange behavior and seized him. When they examined him, they found the dagger tied to his thigh. They asked him what he was up to. “I wish to kill my father.” “Has anyone encouraged you?”
不安
vinaya
趣旨一致
中
Sace ācamanakumbhiyā udakaṁ na hoti, ācamanakumbhiyā udakaṁ āsiñcitabbaṁ. Sace upajjhāyassa anabhirati uppannā hoti, saddhivihārikena vūpakāsetabbo, vūpakāsāpetabbo, dhammakathā vāssa kātabbā. Sace upajjhāyassa kukkuccaṁ uppannaṁ hoti, saddhivihārikena vinodetabbaṁ, vinodāpetabbaṁ, dhammakathā vāssa kātabbā. Sace upajjhāyassa diṭṭhigataṁ uppannaṁ hoti, saddhivihārikena vivecetabbaṁ, vivecāpetabbaṁ, dhammakathā vāssa kātabbā. Sace upajjhāyo garudhammaṁ ajjhāpanno hoti parivāsāraho, saddhivihārikena ussukkaṁ kātabbaṁ— kinti nu kho saṅgho upajjhāyassa parivāsaṁ dadeyyāti. Sace upajjhāyo mūlāyapaṭikassanāraho hoti, saddhivihārikena ussukkaṁ kātabbaṁ— kinti nu kho saṅgho upajjhāyaṁ mūlāya paṭikasseyyāti. Sace upajjhāyo mānattāraho hoti, saddhivihārikena ussukkaṁ kātabbaṁ—
If there is no water in the restroom ablutions pot, he should fill it. Spiritual support, etc. If the preceptor becomes discontent with the spiritual life, the student should send him away or have him sent away, or he should give him a teaching. If the preceptor becomes anxious, the student should dispel it or have it dispelled, or he should give him a teaching. If the preceptor has wrong view, the student should make him give it up or have someone else do it, or he should give him a teaching. If the preceptor has committed a heavy offense and deserves probation, the student should try to get the Sangha to give it to him. If the preceptor has committed a heavy offense and deserves to be sent back to the beginning, the student should try to get the Sangha to do it. If the preceptor has committed a heavy offense and deserves the trial period,
不安
vinaya
趣旨一致
中
“ye iminā maggena dve purisā āgacchanti, te jīvitā voropetvā iminā maggena āgacchathā”ti. Tasmiṁ magge aṭṭha purise ṭhapesi— “ye iminā maggena cattāro purisā āgacchanti, te jīvitā voropetvā iminā maggena āgacchathā”ti. Tasmiṁ magge soḷasa purise ṭhapesi— “ye iminā maggena aṭṭha purisā āgacchanti, te jīvitā voropetvā āgacchathā”ti. Atha kho so eko puriso asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato avidūre bhīto ubbiggo ussaṅkī utrasto patthaddhena kāyena aṭṭhāsi. Addasā kho bhagavā taṁ purisaṁ bhītaṁ ubbiggaṁ ussaṅkiṁ utrastaṁ patthaddhena kāyena ṭhitaṁ. “ehāvuso, mā bhāyī”ti. Atha kho so puriso asicammaṁ ekamantaṁ karitvā dhanukalāpaṁ nikkhipitvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca— “accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ duṭṭhacitto vadhakacitto idhūpasaṅkanto.
“Kill the two men who come along this path and return via that path.” On that path he stationed eight men, saying, “Kill the four men who come along this path and return via that path.” On that path he stationed sixteen men, saying, “Kill the eight men who come along this path and then return.” Soon afterwards that one man armed himself with a bow and arrows, as well as a sword and shield, and went to the Buddha. As he got close, he became fearful and agitated, standing rigidly. The Buddha saw him “Come, don’t be afraid.” He then placed his sword and shield to one side, put down his bow and arrows, and went up to the Buddha. He bowed down with his head at the Buddha’s feet, and said, “Sir, I’ve made a mistake. I’ve been foolish, confused, and unskillful in coming here with a malicious mind intent on murder.
⚠ 初手で出すと冷たく見える
不安
vinaya
趣旨一致
中
Atha kho bodhi rājakumāro dussāni saṁharāpetvā uparikokanade pāsāde āsanaṁ paññapesi. Atha kho bhagavā kokanadaṁ pāsādaṁ abhiruhitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Atha kho bodhi rājakumāro buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā, bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ, ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho bodhiṁ rājakumāraṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, celapaṭikā akkamitabbā. Yo akkameyya, āpatti dukkaṭassā”ti. Tena kho pana samayena aññatarā itthī apagatagabbhā bhikkhū nimantetvā dussaṁ paññapetvā etadavoca— “akkamatha, bhante, dussan”ti. Bhikkhū kukkuccāyantā na akkamanti.
The prince then had the cloth folded up and had a seat prepared up in the stilt house. The Buddha ascended the house and sat down on the prepared seat together with the Sangha of monks. The prince personally served the various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal and had washed his hands and bowl, the prince sat down to one side. The Buddha instructed, inspired, and gladdened him with a teaching, after which he got up from his seat and left. Soon afterwards the Buddha gave a teaching and addressed the monks: “You shouldn’t step on a cloth covering. If you do, you commit an offense of wrong conduct.” On one occasion a woman who was unable to conceive invited the monks, prepared a cloth, and said, “Venerables, please step on the cloth.” But being afraid of wrongdoing, they refused.
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
“Akkamatha, bhante, dussaṁ maṅgalatthāyā”ti. Bhikkhū kukkuccāyantā na akkamiṁsu. Atha kho sā itthī ujjhāyati khiyyati vipāceti— “kathañhi nāma ayyā maṅgalatthāya yāciyamānā celapaṭikaṁ na akkamissantī”ti. Assosuṁ kho bhikkhū tassā itthiyā ujjhāyantiyā khiyyantiyā vipācentiyā. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Gihī, bhikkhave, maṅgalikā. Anujānāmi, bhikkhave, gihīnaṁ maṅgalatthāya yāciyamānena celapaṭikaṁ akkamitun”ti. Tena kho pana samayena bhikkhū dhotapādakaṁ akkamituṁ kukkuccāyanti. “Anujānāmi, bhikkhave, dhotapādakaṁ akkamitun”ti.
“Please step on the cloth as a blessing.” They still refused. That woman complained and criticized them, “How can the venerables not step on a cloth as a blessing when asked?” The monks heard the complaints of that woman, and they told the Buddha what had happened. “Householders want blessings. I allow you, when asked, to step on a cloth covering as a blessing for householders.” Being afraid of wrongdoing, the monks did not step on a towel after washing their feet. “I allow you to step on a towel after washing your feet.”
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
Sace koṭṭhako uklāpo hoti, koṭṭhako sammajjitabbo. Sace upaṭṭhānasālā uklāpā hoti, upaṭṭhānasālā sammajjitabbā. Sace aggisālā uklāpā hoti, aggisālā sammajjitabbā. Sace vaccakuṭi uklāpā hoti, vaccakuṭi sammajjitabbā. Sace pānīyaṁ na hoti, pānīyaṁ upaṭṭhāpetabbaṁ. Sace paribhojanīyaṁ na hoti, paribhojanīyaṁ upaṭṭhāpetabbaṁ. Sace ācamanakumbhiyā udakaṁ na hoti, ācamanakumbhiyā udakaṁ āsiñcitabbaṁ. Sace saddhivihārikassa anabhirati uppannā hoti, upajjhāyena vūpakāsetabbo, vūpakāsāpetabbo, dhammakathā vāssa kātabbā. Sace saddhivihārikassa kukkuccaṁ uppannaṁ hoti, upajjhāyena vinodetabbaṁ, vinodāpetabbaṁ, dhammakathā vāssa kātabbā.
If the gatehouse is dirty, he should sweep it. If the assembly hall is dirty, he should sweep it. If the water-boiling shed is dirty, he should sweep it. If the restroom is dirty, he should sweep it. If there is no water for drinking, he should get some. If there is no water for washing, he should get some. If there is no water in the restroom ablutions pot, he should fill it. Spiritual support, etc. If the student becomes discontent with the spiritual life, the preceptor should send him away or have him sent away, or he should give him a teaching. If the student becomes anxious, the preceptor should dispel it or have it dispelled, or he should give him a teaching.
不安
vinaya
趣旨一致
中
Addasāsuṁ kho te bhikkhū nāḷāgiriṁ hatthiṁ dūratova āgacchantaṁ. Disvāna bhagavantaṁ etadavocuṁ— “ayaṁ, bhante, nāḷāgiri hatthī caṇḍo manussaghātako imaṁ racchaṁ paṭipanno. Paṭikkamatu, bhante, bhagavā; “Āgacchatha, bhikkhave, mā bhāyittha. Aṭṭhānametaṁ, bhikkhave, anavakāso, yaṁ parūpakkamena tathāgataṁ jīvitā voropeyya. Anupakkamena, bhikkhave, tathāgatā parinibbāyantī”ti. tatiyampi kho te bhikkhū bhagavantaṁ etadavocuṁ— “Āgacchatha, bhikkhave, mā bhāyittha. Tena kho pana samayena manussā pāsādesupi hammiyesupi chadanesupi āruḷhā acchanti.
When the monks saw Nāḷāgiri coming, they said to the Buddha, “This elephant coming down the street is the fierce, man-killer Nāḷāgiri. Please retreat, venerable sir.” “Come, don’t be afraid. It’s impossible for anyone to kill the Buddha through an act of violence. The Buddha won’t attain final extinguishment through an act of violence.” and a third time those monks said the same thing to the Buddha, each time getting the same reply. On that occasion people had ascended their stilt houses and even their roofs.
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
Tassa bhikkhuno vinā chattaṁ na phāsu hoti. “Anujānāmi, bhikkhave, gilānassa chattaṁ dhāretun”ti. Tena kho pana samayena bhikkhū— gilānasseva bhagavatā chattaṁ anuññātaṁ no agilānassāti— ārāme ārāmūpacāre chattaṁ dhāretuṁ kukkuccāyanti. “Anujānāmi, bhikkhave, agilānenapi ārāme ārāmūpacāre chattaṁ dhāretun”ti. Tena kho pana samayena aññataro bhikkhu sikkāya pattaṁ uṭṭitvā daṇḍe ālaggetvā vikāle aññatarena gāmadvārena atikkamati. “esayyo coro gacchati, asissa vijjotalatī”ti anupatitvā gahetvā sañjānitvā muñciṁsu. Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi.
was not comfortable without a sunshade. “I allow sick monks to use sunshades.” When they heard that the Buddha had allowed sunshades for the sick, but not for the healthy, and being afraid of wrongdoing, the monks did not use sunshades in the monastery or in the vicinity of the monastery. “I allow you to use a sunshade in a monastery and in the vicinity of a monastery, even if you’re healthy.” Carrying nets and staffs, etc. On one occasion a monk put his almsbowl in a carrying net, hung it from a staff, and passed through the gateway to a certain village at an unusual hour. “This must be a gangster coming with his gleaming sword.” They pounced and seized him, but when they recognized him, they let him go. He returned to the monastery and told the monks what had happened.
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
gacchāvuso, taṁ āpattiṁ paṭikaritvā āgaccha; mayaṁ te santike taṁ āpattiṁ paṭikarissāmā”ti. Tena kho pana samayena aññatarasmiṁ āvāse sabbo saṅgho sabhāgaṁ āpattiṁ āpanno hoti. So na jānāti tassā āpattiyā nāmagottaṁ. Tattha añño bhikkhu āgacchati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo. Tamenaṁ aññataro bhikkhu yena so bhikkhu tenupasaṅkami, upasaṅkamitvā taṁ bhikkhuṁ etadavoca— “yo nu kho, āvuso, evañcevañca karoti, kiṁ nāma so āpattiṁ āpajjatī”ti? So evamāha— “yo kho, āvuso, evañcevañca karoti, imaṁ nāma so āpattiṁ āpajjati. Imaṁ nāma tvaṁ, āvuso, āpattiṁ āpanno;
‘Go and make amends for this offense. When you return, we’ll make amends for it with you.’” Soon afterwards the whole Sangha in a certain monastery had committed the same offense. They did not know the name or the category of that offense. Then a monk arrived who was learned and a master of the tradition; who was an expert on the Teaching, the Monastic Law, and the Key Terms; who was knowledgeable and competent, had a sense of conscience, and was afraid of wrongdoing and fond of the training. A monk went up to him and asked, “When someone does such-and-such, what’s the name of the offense he’s committed?” The learned monk replied, “When someone does such-and-such, he’s committed an offense of this name. If you have committed this offense,
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
Tena kho pana samayena bhikkhū añjanimpi añjanisalākampi kaṇṇamalaharaṇimpi bandhanamattampi kukkuccāyanti. “Anujānāmi, bhikkhave, añjaniṁ añjanisalākaṁ kaṇṇamalaharaṇiṁ bandhanamattan”ti. Tena kho pana samayena chabbaggiyā bhikkhū saṅghāṭipallatthikāya nisīdanti. Saṅghāṭiyā pattā lujjanti. “Na, bhikkhave, saṅghāṭipallatthikāya nisīditabbaṁ. Yo nisīdeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena aññataro bhikkhu gilāno hoti. Tassa vinā āyogena na phāsu hoti. “Anujānāmi, bhikkhave, āyogan”ti. Atha kho bhikkhūnaṁ etadahosi—
Being afraid of wrongdoing, the monks did not accept ointment boxes, ointment sticks, earpicks, or even metal used for binding. “I allow ointment boxes, ointment sticks, earpicks, and metal used for binding.” On one occasion the monks from the group of six were sitting with their upper robes as a back-and-knee strap. The panels of the robes were torn apart. “You shouldn’t sit with your upper robe as a back-and-knee strap. If you do, you commit an offense of wrong conduct.” There was a sick monk who was not comfortable without a back-and-knee strap. “I allow back-and-knee straps.” The monks thought,
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
Tena kho pana samayena chabbaggiyā bhikkhū dāyaṁ ālimpenti. Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi davaḍāhakā”ti. “Na, bhikkhave, dāyo ālimpitabbo. Yo ālimpeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena vihārā tiṇagahanā honti, davaḍāhe ḍayhamāne vihārā ḍayhanti. Bhikkhū kukkuccāyanti paṭaggiṁ dātuṁ, parittaṁ kātuṁ. “Anujānāmi, bhikkhave, davaḍāhe ḍayhamāne paṭaggiṁ dātuṁ, parittaṁ kātun”ti. Tena kho pana samayena chabbaggiyā bhikkhū rukkhaṁ abhiruhanti, rukkhā rukkhaṁ saṅkamanti. Manussā ujjhāyanti khiyyanti vipācenti—
On one occasion the monks from the group of six set fire to a forest. People complained and criticized them, “They’re just like land clearers.” “You shouldn’t set fire to a forest. If you do, you commit an offense of wrong conduct.” On one occasion the dwellings were overgrown with grass. There was a forest fire and the dwellings burned down. Being afraid of wrongdoing, the monks had not lit a counterfire for protection. “When there is a forest fire, I allow you to light a counterfire for protection.” At that time the monks from the group of six climbed trees and then jumped between them. People complained and criticized them,
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
“seyyathāpi makkaṭā”ti. “Na, bhikkhave, rukkho abhiruhitabbo. Yo abhiruheyya, āpatti dukkaṭassā”ti. Tena kho pana samayena aññatarassa bhikkhuno kosalesu janapade sāvatthiṁ gacchantassa antarāmagge hatthī pariyuṭṭhāti. Atha kho so bhikkhu rukkhamūlaṁ upadhāvitvā kukkuccāyanto rukkhaṁ na abhiruhi. So hatthī aññena agamāsi. Atha kho so bhikkhu sāvatthiṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. Bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, sati karaṇīye porisaṁ rukkhaṁ abhiruhituṁ āpadāsu yāvadatthan”ti. Tena kho pana samayena yameḷakekuṭā nāma bhikkhū dve bhātikā honti brāhmaṇajātikā kalyāṇavācā kalyāṇavākkaraṇā.
“They’re just like monkeys!” “You shouldn’t climb trees. If you do, you commit an offense of wrong conduct.” On one occasion a certain monk was walking on a road through the Kosalan country on his way to Sāvatthī when he was blocked by an elephant. He quickly went up to a tree, but being afraid of wrongdoing, he did not climb it. Soon the elephant went away. When he arrived at Sāvatthī, he told the monks what had happened. They in turn told the Buddha. “I allow you to climb a tree to the height of a man if there’s something to be done, or as far as you need if there’s an emergency.” At this time there were two monks called Yameḷa and Kekuṭa, brothers born into a brahmin family, who were well-spoken and had good voices.
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
Sace ācamanakumbhiyaṁ udakaṁ na hoti, ācamanakumbhiyā udakaṁ āsiñcitabbaṁ. Sace ācariyassa anabhirati uppannā hoti, antevāsikena vūpakāsetabbo, vūpakāsāpetabbo, dhammakathā vāssa kātabbā. Sace ācariyassa kukkuccaṁ uppannaṁ hoti, antevāsikena vinodetabbaṁ, vinodāpetabbaṁ, dhammakathā vāssa kātabbā. Sace ācariyassa diṭṭhigataṁ uppannaṁ hoti, antevāsikena vivecetabbaṁ, vivecāpetabbaṁ, dhammakathā vāssa kātabbā. Sace ācariyo garudhammaṁ ajjhāpanno hoti parivāsāraho, antevāsikena ussukkaṁ kātabbaṁ— kinti nu kho saṅgho ācariyassa parivāsaṁ dadeyyāti. Sace ācariyo mūlāyapaṭikassanāraho hoti, antevāsikena ussukkaṁ kātabbaṁ— kinti nu kho saṅgho ācariyaṁ mūlāya paṭikasseyyāti. Sace ācariyo mānattāraho hoti, antevāsikena ussukkaṁ kātabbaṁ—
If there is no water in the restroom ablutions pot, he should fill it. Spiritual support, etc. If the teacher becomes discontent with the spiritual life, the pupil should send him away or have him sent away, or he should give him a teaching. If the teacher becomes anxious, the pupil should dispel it or have it dispelled, or he should give him a teaching. If the teacher has wrong view, the pupil should make him give it up or have someone else do it, or he should give him a teaching. If the teacher has committed a heavy offense and deserves probation, the pupil should try to get the Sangha to give it to him. If the teacher has committed a heavy offense and deserves to be sent back to the beginning, the pupil should try to get the Sangha to do it. If the teacher has committed a heavy offense and deserves the trial period,
不安
vinaya
趣旨一致
中
sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā …pe… samasamā …pe… thokatarā. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. Uddesakānaṁ āpatti dukkaṭassa. Vematikapannarasakaṁ niṭṭhitaṁ. 31. Kukkuccapakatapannarasaka Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘kappateva amhākaṁ uposatho kātuṁ nāmhākaṁ na kappatī’ti—
When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive … an equal number of resident monks arrive … a smaller number of resident monks arrive. In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. There’s an offense of wrong conduct for the reciters.” The group of fifteen on being unsure is finished. 31. The group of fifteen on being anxious “On the observance day, four or more resident monks may have gathered together in a certain monastery. there are other resident monks who haven’t arrived. They think, ‘It’s allowable for us to do the observance-day ceremony; it’s not unallowable.’
⚠ 出家者向けの文脈
不安
vinaya
趣旨一致
中
kukkuccapakatā uposathaṁ karonti, pātimokkhaṁ uddisanti. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti bahutarā. Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ. Uddesakānaṁ āpatti dukkaṭassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘kappateva amhākaṁ uposatho kātuṁ nāmhākaṁ na kappatī’ti— kukkuccapakatā uposathaṁ karonti, pātimokkhaṁ uddisanti. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti samasamā. Uddiṭṭhaṁ suuddiṭṭhaṁ, avasesaṁ sotabbaṁ.
Being anxious, they do the observance-day ceremony and recite the Monastic Code. While they’re doing it, a greater number of resident monks arrive. In such a case, those monks should recite the Monastic Code once more. There’s an offense of wrong conduct for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery. there are other resident monks who haven’t arrived. They think, ‘It’s allowable for us to do the observance-day ceremony; it’s not unallowable.’ Being anxious, they do the observance-day ceremony and recite the Monastic Code. While they’re doing it, an equal number of resident monks arrive. In such a case, what has been recited is valid, and the remainder should be listened to.
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）