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Sadhāyamānasutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosalesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ. Tena kho pana samayena sambahulā māṇavakā bhagavato avidūre sadhāyamānarūpā atikkamanti. Addasā kho bhagavā sambahule māṇavake avidūre sadhāyamānarūpe atikkante. Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: “Parimuṭṭhā paṇḍitābhāsā, vācāgocarabhāṇino; Yāvicchanti mukhāyāmaṁ, yena nītā na taṁ vidū”ti. Navamaṁ.
Teasing So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants. Now at that time several young students were passing by not far from the Buddha in a teasing manner. The Buddha saw them. Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: “Dolts pretending to be astute, they talk, their words out of bounds. They blab at will, their mouths agape, and no-one knows what leads them on.”
⚠ 出家者向けの文脈
人間関係
ウダーナ
趣旨一致
長
Sakkārasutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito, lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Bhikkhusaṅghopi sakkato hoti garukato mānito pūjito apacito, lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Aññatitthiyā pana paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā, na lābhino cīvarapiṇḍapātasenāsanagilānapaccayab
Esteem So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the Buddha was honored, respected, revered, venerated, and esteemed. And he received robes, almsfood, lodgings, and medicines and supplies for the sick. And the mendicant Saṅgha was also honored, respected, revered, venerated, and esteemed. And they received robes, almsfood, lodgings, and medicines and supplies for the sick. But the wanderers who followed other re
⚠ 出家者向けの文脈
人間関係
ウダーナ
趣旨一致
長
Sundarīsutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Bhikkhusaṅghopi sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Aññatitthiyā pana paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā na lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhes
With Sundarī So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the Buddha was honored, respected, revered, venerated, and esteemed. And he received robes, almsfood, lodgings, and medicines and supplies for the sick. And the mendicant Saṅgha was also honored, respected, revered, venerated, and esteemed. And they received robes, almsfood, lodgings, and medicines and supplies for the sick. But the wanderers who followed ot
⚠ 出家者向けの文脈
人間関係
ウダーナ
趣旨一致
長
Paṭhamanibbānapaṭisaṁyuttasutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Tedha bhikkhū aṭṭhiṁ katvā manasi katvā sabbaṁ cetaso samannāharitvā ohitasotā dhammaṁ suṇanti. Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: “Atthi, bhikkhave, tadāyatanaṁ, yattha neva pathavī, na āpo, na tejo, na vāyo, na ākā
About Extinguishment (1st) So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening. Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: “There is, m
人間関係
ウダーナ
趣旨一致
長
Dutiyanibbānapaṭisaṁyuttasutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Tedha bhikkhū aṭṭhiṁ katvā manasi katvā sabbaṁ cetaso samannāharitvā ohitasotā dhammaṁ suṇanti. Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: “Duddasaṁ anataṁ nāma, na hi saccaṁ sudassanaṁ; Paṭividdhā taṇhā jānato, passato natth
About Extinguishment (2nd) So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening. Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: “It’s hard t
人間関係
ウダーナ
趣旨一致
長
Tatiyanibbānapaṭisaṁyuttasutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Tedha bhikkhū aṭṭhiṁ katvā, manasi katvā, sabbaṁ cetaso samannāharitvā, ohitasotā dhammaṁ suṇanti. Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: “Atthi, bhikkhave, ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ. No cetaṁ, bhikkhave, abhavissa
About Extinguishment (3rd) So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening. Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: “There is, m
人間関係
vinaya
趣旨一致
中
Idha pana, bhikkhave, vassūpagato bhikkhu suṇāti— ‘amukasmiṁ kira āvāse sambahulā bhikkhuniyo saṅghabhedāya parakkamantī’ti. ‘tā kho me bhikkhuniyo na mittā. Api ca yā tāsaṁ mittā, tā me mittā. Tāhaṁ vakkhāmi. Tā vuttā tā vakkhanti “garuko kho, bhaginiyo, saṅghabhedo vutto bhagavatā. Mā bhaginīnaṁ saṅghabhedo ruccitthā”ti. Karissanti tāsaṁ vacanaṁ, sussūsissanti, sotaṁ odahissantī’ti, pakkamitabbaṁ. Anāpatti vassacchedassa. Idha pana, bhikkhave, vassūpagato bhikkhu suṇāti—
It may happen that a monk who has entered the rains residence hears that a number of nuns in such-and-such a monastery are pursuing schism in the Sangha. ‘Those nuns are not my friends, but we have friends in common. If I speak to my friends, they will tell those nuns what the Buddha has said about schism in the Sangha being a serious matter, and they will ask them not to consent to it. Those nuns will act on what my friends say. They will listen and pay careful attention,’ then he should leave. There’s no offense for breaking the rains residence. It may happen that a monk who has entered the rains residence hears
⚠ 出家者向けの文脈
人間関係
vinaya
趣旨一致
中
‘amukasmiṁ kira āvāse sambahulāhi bhikkhunīhi saṅgho bhinno’ti. ‘tā kho me bhikkhuniyo mittā. Tāhaṁ vakkhāmi “garuko kho, bhaginiyo, saṅghabhedo vutto bhagavatā. Mā bhaginīnaṁ saṅghabhedo ruccitthā”ti. Karissanti me vacanaṁ, sussūsissanti, sotaṁ odahissantī’ti, pakkamitabbaṁ. Anāpatti vassacchedassa. Idha pana, bhikkhave, vassūpagato bhikkhu suṇāti— ‘amukasmiṁ kira āvāse sambahulāhi bhikkhunīhi saṅgho bhinno’ti. ‘tā kho me bhikkhuniyo na mittā. Api ca yā tāsaṁ mittā tā me mittā.
that a number of nuns in such-and-such a monastery have caused a schism in the Sangha. ‘Those nuns are my friends. I must tell them that the Buddha has said that schism in the Sangha is a serious matter, and I must ask them not to consent to it. They will act on what I say. They will listen and pay careful attention,’ then he should leave. There’s no offense for breaking the rains residence. It may happen that a monk who has entered the rains residence hears that a number of nuns in such-and-such a monastery have caused a schism in the Sangha. ‘Those nuns are not my friends, but we have friends in common.
⚠ 出家者向けの文脈
人間関係
vinaya
趣旨一致
中
Tāhaṁ vakkhāmi. Tā vuttā tā vakkhanti “garuko kho, bhaginiyo, saṅghabhedo vutto bhagavatā; mā bhaginīnaṁ saṅghabhedo ruccitthā”ti. Karissanti tāsaṁ vacanaṁ, sussūsissanti, sotaṁ odahissantī’ti, pakkamitabbaṁ. Anāpatti vassacchedassā”ti. 9. Vajādīsuvassūpagamana Tena kho pana samayena aññataro bhikkhu vaje vassaṁ upagantukāmo hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, vaje vassaṁ upagantun”ti. Vajo vuṭṭhāsi.
If I speak to my friends, they will tell those nuns what the Buddha has said about schism in the Sangha being a serious matter, and they will ask them not to consent to it. Those nuns will act on what my friends say. They will listen and pay careful attention,’ then he should leave. There’s no offense for breaking the rains residence.” 9. Entering the rains residence in a cowherd’s dwelling, etc. On one occasion a certain monk wanted to enter the rains residence in a cowherd’s dwelling. They told the Buddha. “I allow you to enter the rains residence in a cowherd’s dwelling.” The cowherd’s dwelling was moved.
⚠ 出家者向けの文脈
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vinaya
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“saccaṁ kira, bhikkhave, chabbaggiyānaṁ bhikkhūnaṁ antevāsikā bhikkhū buddhappamukhassa saṅghassa purato purato gantvā vihāre pariggaṇhanti, seyyāyo pariggaṇhanti— “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā …pe… kathañhi nāma te, bhikkhave, moghapurisā buddhappamukhassa saṅghassa purato purato gantvā vihāre pariggahessanti, seyyāyo pariggahessanti— Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “ko, bhikkhave, arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti? Ekacce bhikkhū evamāhaṁsu— “yo, bhagavā, khattiyakulā pabbajito so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti.
“Is it true, monks, that the monks who are the pupils of the monks from the group of six did this?” “It’s true, sir.” The Buddha rebuked them … “How can they act like this? This will affect people’s confidence …” After rebuking them … the Buddha gave a teaching and addressed the monks: “Who, monks, deserves the best seat, the best water, and the best almsfood?” Some monks said, “Those who’ve gone forth from an aristocratic family deserve the best seat, water, and almsfood.”
⚠ 初手で出すと冷たく見える,出家者向けの文脈
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vinaya
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“yo, bhagavā, brāhmaṇakulā pabbajito so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. Ekacce bhikkhū evamāhaṁsu— “yo, bhagavā, gahapatikulā pabbajito so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. “yo, bhagavā, suttantiko so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. “yo, bhagavā, vinayadharo so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. “yo, bhagavā, dhammakathiko so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. “yo, bhagavā, paṭhamassa jhānassa lābhī so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. “yo, bhagavā, dutiyassa jhānassa lābhī so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. “yo, bhagavā, tatiyassa jhānassa lābhī so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. “yo, bhagavā, catutthassa jhānassa lābhī so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti.
“Those who’ve gone forth from a brahmin family deserve the best seat, water, and almsfood.” Still others said, “Those who’ve gone forth from a householder family, the experts on the discourses, the experts on the Monastic Law, the expounders of the Teaching, those who obtain the first absorption, those who obtain the second absorption, those who obtain the third absorption, those who obtain the fourth absorption,
人間関係
vinaya
趣旨一致
中
Upagantuṁ kadā ceva, kati antarāvassa ca; Na icchanti ca sañcicca, ukkaḍḍhituṁ upāsako. Gilāno mātā ca pitā, bhātā ca atha ñātako; Bhikkhugatiko vihāro, vāḷā cāpi sarīsapā. Coro ceva pisācā ca, daḍḍhā tadubhayena ca;
“To enter and when, How many, and during the rains; And they did not want, deliberately, To postpone, lay follower. Sick, and mother, father, And brother, then a relative; One staying with the monks, dwelling, And also predatory, creeping animals. And criminals, and demons, And then burned down twice;
⚠ 出家者向けの文脈
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vinaya
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“bhagavatā paññattaṁ— ‘na ūnavīsativasso puggalo upasampādetabbo’ti. Ahañcamhi gabbhavīso upasampanno. Upasampanno nu khomhi, nanu kho upasampanno”ti? Bhagavato etamatthaṁ ārocesuṁ. Yaṁ, bhikkhave, mātukucchismiṁ paṭhamaṁ cittaṁ uppannaṁ, paṭhamaṁ viññāṇaṁ pātubhūtaṁ, tadupādāya sāvassa jāti. “Anujānāmi, bhikkhave, gabbhavīsaṁ upasampādetun”ti. 63. Upasampadāvidhi Tena kho pana samayena upasampannā dissanti kuṭṭhikāpi gaṇḍikāpi kilāsikāpi sosikāpi apamārikāpi. Bhagavato etamatthaṁ ārocesuṁ.
“The Buddha has laid down a rule that a person less than twenty years old shouldn’t be given the full ordination. I was ordained twenty years after appearing in the womb. I wonder, have I been ordained or not?” They told the Buddha. “When the mind first appears in the mother’s womb, when the consciousness first manifests, that’s a person’s birth. I allow you to give the full ordination to someone who is twenty years old since appearing in the womb.” 63. The process of full ordination At that time the full ordination had been given to people who had leprosy, abscesses, mild leprosy, tuberculosis, and epilepsy. They told the Buddha.
人間関係
vinaya
趣旨一致
中
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. Atha kho yasassa kulaputtassa mātā pāsādaṁ abhiruhitvā yasaṁ kulaputtaṁ apassantī yena seṭṭhi gahapati tenupasaṅkami, upasaṅkamitvā seṭṭhiṁ gahapatiṁ etadavoca— “putto te, gahapati, yaso na dissatī”ti. Atha kho seṭṭhi gahapati catuddisā assadūte uyyojetvā sāmaṁyeva yena isipatanaṁ migadāyo tenupasaṅkami. Addasā kho seṭṭhi gahapati suvaṇṇapādukānaṁ nikkhepaṁ, disvāna taṁyeva anugamāsi. Addasā kho bhagavā seṭṭhiṁ gahapatiṁ dūratova āgacchantaṁ, disvāna bhagavato etadahosi— “yannūnāhaṁ tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhareyyaṁ yathā seṭṭhi gahapati idha nisinno idha nisinnaṁ yasaṁ kulaputtaṁ na passeyyā”ti. Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkharesi. Atha kho seṭṭhi gahapati yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca— “api, bhante, bhagavā yasaṁ kulaputtaṁ passeyyā”ti?
“Anything that has a beginning has an end.” Soon afterwards Yasa’s mother went up to his stilt house. Not seeing him, she went to her husband and said, “I can’t find your son Yasa.” The merchant then dispatched horsemen to the four directions, while he himself went to the deer park at Isipatana. He saw the imprints of the golden shoes on the ground and he followed along. When the Buddha saw the wealthy merchant coming, he thought, “Why don’t I use my supernormal powers so that the merchant, when he sits down, doesn’t see Yasa seated next to him?” And he did just that. The merchant approached the Buddha and said, “Sir, have you seen Yasa by any chance?”
人間関係
vinaya
趣旨一致
中
Atha kho seṭṭhi gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca— “abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya— ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. Sova loke paṭhamaṁ upāsako ahosi tevāciko. Atha kho yasassa kulaputtassa pituno dhamme desiyamāne yathādiṭṭhaṁ yathāviditaṁ bhūmiṁ paccavekkhantassa anupādāya āsavehi cittaṁ vimucci. Atha kho bhagavato etadahosi—
He had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. And he said to the Buddha, “Wonderful, sir, wonderful! Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the darkness so that one with eyes might see what’s there— just so has the Buddha made the Teaching clear in many ways. I go for refuge to the Buddha, the Teaching, and the Sangha of monks. Please accept me as a lay follower who’s gone for refuge for life.” He was the first person in the world to become a lay follower by means of the triple refuge. While his father was given this teaching, Yasa reviewed what he had already seen and understood, and his mind was freed from the corruptions through letting go. Realizing what had happened,
⚠ 出家者向けの文脈
人間関係
vinaya
趣旨一致
中
Tena kho pana samayena satta loke arahanto honti. Yasassa pabbajjā niṭṭhitā. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āyasmatā yasena pacchāsamaṇena yena seṭṭhissa gahapatissa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. Atha kho āyasmato yasassa mātā ca purāṇadutiyikā ca yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Tāsaṁ bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. Yadā tā bhagavā aññāsi kallacittā, muducittā, vinīvaraṇacittā, udaggacittā, pasannacittā, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi— dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evameva tāsaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—
Then there were seven perfected ones in the world. The going forth of Yasa is finished. The following morning the Buddha robed up, took his bowl and robe, and, with Venerable Yasa as his attendant, went to the house of that merchant where he sat down on the prepared seat. Yasa’s mother and ex-wife approached the Buddha, bowed, and sat down. The Buddha gave them 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. And just as a clean and stainless cloth absorbs dye properly, so too, while they were sitting right there, they experienced the stainless vision of the Truth:
⚠ 出家者向けの文脈
人間関係
vinaya
趣旨一致
中
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. Tā diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ— “abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… etā mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma, dhammañca, bhikkhusaṅghañca. Upāsikāyo no bhagavā dhāretu ajjatagge pāṇupetā saraṇaṁ gatā”ti. Tā ca loke paṭhamaṁ upāsikā ahesuṁ tevācikā. Atha kho āyasmato yasassa mātā ca pitā ca purāṇadutiyikā ca bhagavantañca āyasmantañca yasaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā, bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ, ekamantaṁ nisīdiṁsu. Atha kho bhagavā āyasmato yasassa mātarañca pitarañca purāṇadutiyikañca dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi. Assosuṁ kho āyasmato yasassa cattāro gihisahāyakā bārāṇasiyaṁ seṭṭhānuseṭṭhīnaṁ kulānaṁ puttā— vimalo, subāhu, puṇṇaji, gavampati—
“Anything that has a beginning has an end.” They had seen the Truth, had reached, understood, and penetrated it. They had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. And they said to the Buddha, “Wonderful, sir, wonderful! … We go for refuge to the Buddha, the Teaching, and the Sangha of monks. Please accept us as lay followers who have gone for refuge for life.” And they were the first women in the world to become lay followers by means of the triple refuge. Yasa’s mother, father, and ex-wife personally served various kinds of fine foods to the Buddha and Yasa. When the Buddha had finished his meal, they sat down. The Buddha then instructed, inspired, and gladdened them with a teaching, before getting up from his seat and leaving. Now Yasa had four friends— Vimala, Subāhu, Puṇṇaji, and Gavampati—
⚠ 出家者向けの文脈
人間関係
vinaya
趣旨一致
中
Atirekalābho— sappi, navanītaṁ, telaṁ, madhu, phāṇitan”ti. Cattāro nissayā niṭṭhitā. 65. Cattāriakaraṇīya Tena kho pana samayena bhikkhū aññataraṁ bhikkhuṁ upasampādetvā ekakaṁ ohāya pakkamiṁsu. So pacchā ekakova āgacchanto antarāmagge purāṇadutiyikāya samāgañchi. “kiṁ dāni pabbajitosī”ti? “Dullabho kho pabbajitānaṁ methuno dhammo; ehi, methunaṁ dhammaṁ paṭisevā”ti. So tassā methunaṁ dhammaṁ paṭisevitvā cirena agamāsi.
There are these additional allowances: ghee, butter, oil, honey, and syrup.’” The four supports are finished. 65. The four things not to be done On one occasion, the monks gave the full ordination to someone and then departed. The newly ordained monk lagged behind, walking by himself. On the way he met his old wife. “Have you now gone forth?” “It’s difficult for those gone forth to get sex. Come, let’s have intercourse.” He had intercourse with her.
⚠ 出家者向けの文脈
人間関係
vinaya
趣旨一致
中
Atha ca pana maṁ bhagavā evamāha— ‘anuviccakāraṁ kho, sīha, karohi; anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī’ti. Esāhaṁ, bhante, dutiyampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. “Dīgharattaṁ kho te, sīha, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ, yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī”ti. “Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho, yaṁ maṁ bhagavā evamāha— Sutaṁ me taṁ, bhante, samaṇo gotamo evamāha— ‘mayhameva dānaṁ dātabbaṁ, na aññesaṁ dānaṁ dātabbaṁ; mayhameva sāvakānaṁ dānaṁ dātabbaṁ, na aññesaṁ sāvakānaṁ dānaṁ dātabbaṁ; mayhameva dinnaṁ mahapphalaṁ, na aññesaṁ dinnaṁ mahapphalaṁ; mayhameva sāvakānaṁ dinnaṁ mahapphalaṁ, na aññesaṁ sāvakānaṁ dinnaṁ mahapphalan’ti. Atha ca pana maṁ bhagavā nigaṇṭhesupi dāne samādapeti.
But you tell me to consider it carefully. For the second time, I go for refuge to the Buddha, the Teaching, and the Sangha of monks. Please accept me as a lay follower who’s gone for refuge for life.” “For a long time, Sīha, your family has been a wellspring of support for the Jain ascetics. When they come to you, you should still consider giving them almsfood.” “Now I’m even more pleased with you, sir. I had heard that you say that offerings should only be given to you and your disciples, not to anyone else, and only offerings given to you and your disciples are fruitful, not what’s given to others. But in reality you encourage me to give to the Jain ascetics.
⚠ 出家者向けの文脈
人間関係
vinaya
趣旨一致
中
yaso kira kulaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitoti. Sutvāna nesaṁ etadahosi— “na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha yaso kulaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito”ti. Te yenāyasmā yaso tenupasaṅkamiṁsu, upasaṅkamitvā āyasmantaṁ yasaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Atha kho āyasmā yaso te cattāro gihisahāyake ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. “ime me, bhante, cattāro gihisahāyakā bārāṇasiyaṁ seṭṭhānuseṭṭhīnaṁ kulānaṁ puttā— vimalo, subāhu, puṇṇaji, gavampati. Ime bhagavā ovadatu anusāsatū”ti. Tesaṁ bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.
who were from the wealthiest merchant families in Benares. When they heard that Yasa had shaved off his hair and beard, put on ocher robes, and gone forth into homelessness, they said to one another, “This must be an extraordinary spiritual path, an extraordinary going forth, for Yasa to have done this.” And they went to Yasa and bowed down to him. Yasa then took his four friends to the Buddha. He bowed, sat down, “Sir, these four friends of mine— Vimala, Subāhu, Puṇṇaji, and Gavampati— are from the wealthiest merchant families in Benares. Please instruct them.” The Buddha gave them a progressive talk: on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation.
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）