Vol.63 , No.3(2015)214青野 道彦「Vinayapitakaにおけるukkhepaniyakammaに関する考察 ： 仏教教団における異見の扱い」

(156)

Jburnai

ofIhdian

andBuddhist

Studies

V)1.

63,

No.

3,

March

2015

Rethinking

ukkhepantyakamma

in

the

V)'nayapit.

_aka:

In

Relation

to

the

Issue

ofthe

Rejection

and

Acceptance

ofUnorthodox

Views

in

Buddhist

Monastjcism

AoNo

Michihiko

1.

Introduction

This

paper

fbcuses

on

the

_question

of

how

unorthodox views are

dealt

with

in

Buddhist

monasticism.

TVvo

scholars

have

addressed

this

_question

with regard

to

the

vanaya

in

recent

years.

Sasaki

Shizuka

(2000)

examined

the

monastic

terms

cakrabhedbi and

harmabhede

and offered a

theoretical

model ofthe coexistence of

diverse

and competing

ideas,

opening

the

_possibility

that

Mahayana

Buddhism

has

its

roots

in

so-called mainstream

Buddhism.

Lee

Jarang

(2008)

analyzed

two

other monastic

terms,

samanasamvdsaha and

nanlZsamva-saka, and offered another

theoretical

model.

In

the

light

of

the

_points

discussed

by

these

scholars,

the

latter

in

_particular,

I

would

like

to

fbcus

my attention on

the

disciplinary

pro-cedure called ukkhepantyakamma

fbund

in

the

Vinayqpit,aka

in

an attempt

to

tackle

the

same

_question

from

a

different

_perspective

in

this

_paper.

2.

The

Meaning

of

ukkhepanlyakamma

Let

us

begin

by

briefly

explering

the

meaning of

the

term

ukkhepaniyakamma.

Ukkkepantyahamma

is

defined

as an "act

or resolution of suspension"

in

the

Pali-English

Dictiona,:y

(ed.

T.

W.

Rhys

Davids

and

W.

Stede),

as a "(fbrrnal

act ofsangha)

leading

to

suspension"

in

the

&itical

Pdli

Dietionary

(begun

by

V.

Trenckner)

, and as

"a

(fbrmal)

act of suspension"

in

the

Dictionary

ofPali

(ed.

M.

Cone)

.

The

Dietiona,:y

ofPdli

defines

the

term

ukkhipati used

in

the

sense of executing

ukkhEzpantyakamma as "throws away; rejects,

dismisses;

esp. suspends

(a

bhikkhu

from

the

saitgha)."

Based

on

this

definition,

the

term ukkhepanlyakomma

thus

means "the

fbrmal

act ofthrowing away, rejection,

or

dismissal."

This

meaning

is

supported

by

the

fact

that

a

monk or a nun undergoing ukkhe:panlyakamma

is

excluded

from

the

community of regular

monks or nuns.

Concretely

speaking,

they

are

debarred

from

sharing

(sambhaga)

the

-1250-NII-Electronic Library Service

Rethinking

ukichqpantyakamma

in

the

Vinayapit.aka

(M.

AoNo)

(157)

cessities

[ofmenastic

life]

(amisa)

and

doctrine

(cthamma),

_{participating}

in

formal

acts

(hamma)

, such as

the

uposatha

ceremony and

the

pavarana

ceremony, and sleeping under

the

same roofwith regular monks or nuns. i)

In

addition,

this

meaning

is

supported

by

the

Vlrij'irabuddhi.tiha

a subcommentary on

the

P'7nayapit.aka

likely

composed around

the

10th

century,2) which

describes

ukkhepantyakamma as "the

fbrmal

act of

ejection."

To

_quote

from

the

text

ofthe

Vby'irabudclhit.iha:

"it should

be

understood

that

the

fbrmal

act

is

called

uhahepantyakamma

because

by

it,

a culpable

[monk]

is

`thrown out' or `ejected'

from

_the

ground

ofthe same community3)

(samdnasaptvdsakabhfimi)

by

an order ofmonks."4)

3.

The

Purpose

of ukkhepanlyakamma

There

are

three

types

of orkkhepanlyahamma:

iipattiyarm

adassane ukkhepanlyakamma,

tipa-tttyb

_appatikamme

ukkhepantyakamma, and

_plipiknya

dit.ghtyd

_{appa(inissagge}

ukkhepani-yahamma.

In

the

Kdmmabltkancthaka

of

the

Cullavagga,

several

_passages

explain

the

rea-son why

the

Buddha

is

said

to

have

instituted

these

fbrmal

acts.

According

to

the

_passages

relating

to

the

fbrmer

two,

5)

opattlyd

aclassane ukkhepantyakamma was

designed

to

_punish

the

monk

Channa,

who refused

to

acknowledge

his

offense

(na

icchati

_ap-

attim.

_passitu,p)

,

while

opattlya

_appalikamme

uldthepantyakamma was established

to

_punish

the

same monk

fbr

refusing

to

redress

his

offense

(na

icchati

_ap-

attim.

_{paeikiitttpa)}

.

Thus,

these

first

two

are

aimed at monks or nuns who obstinately

deny

committing an offense or monks or nuns

who

do

not regard

their

action as an offense on

the

basis

of

their

own

individual

interpreta-tion

of monastic rules.

According

to

the

passage

relating

to

_pjipihaya

dit.(htya

_{appa(inissagge}

ukkhepantyaka-mma,6)

this

rule was

instituted

to

punish

the

monk

Arittha

when

he

refused

to

_give

up a

view

that

was regarded as

incorrect:

"regarding

_the

cthamma

taught

by

the

Blessed

One,

I

understand

that

in

indulging

in

these

things

called obstacles

[to

the

entrance

to

heaven

or

nirvana]

(antarllyika-cthamma)

7)

by

the

Blessed

One,

there

are no obstacles at all."

The

meaning of

this

_passage

is

somewhat ambiguous and can

be

interpreted

in

at

least

two

dif

ferent

ways.

If

the

incorrect

view shows a

typical

example of various unorthodox views,

this

type

of ukkhqpantyakamma should apply

to

a monk or nun with unonhodox views

in

general,

including

the

incerrect

view

detailed

above.

On

the

other

hand,

if

the

incorrect

view cannot

be

_generalized,

the

fbrmal

act should

be

airned at a monk with

the

specific

in-correct view

_presented

above.

-1251-(158)

Rethinking

ukkhqpanlyahamma

in

the

P7nayapit.aka

(M.

AoNo)

4.

The

Decision

to

Carry

Out

ukkhepanlyakamma

According

to

the

Ktimmakkhancthaka

ofthe

Cullavagga,

an order ofmonks

is

_perrnitted

to

carry out ukkhepanlyakamma against a mollk who commits any ofthe

fo11owing

deeds:

giving

rise

to

strife,

_quarrels,

disputes,

contention, and

legal

_questions

in

an order; one who

is

ignorant,

unintelligent,

fu11

ofoffenses, and unable

to

discern

(what

is

an offense); _one

who associates

in

an unseemly _{manner with}

householders;

_one who

is

lacking

in

morality; one who

is

lacking

in

_proper

conduct; one who

is

lacking

in

_proper

understanding; one

who

defames

the

Awakened

One;

one who

defames

the

dhamma;

or one who

defames

the

order.

However,

whether or not

tQ

carry out uldthepantyakamma

is

ultimately at

the

discre-tion

of an order

(akahkhamano

safigho) .

8)

_The

point

is

vividly

illustrated

by

the

fo]lewing

passage

quoted

from

the

introductory

story of

Sdnghddisesa

4

(

Ukkhittaka-osarauasik

khd-padu)

oftheBhikkhunivibhafiga.

At

that

time,

the

Awakened

One,

the

Blessed

One

was staying near

S5vatthi,

in

Jeta's

Grove,

An5thapirpdika's

monastery.

Now

at thattime,the nun

Capdakali

was a maker ofstrife, a maker of

quarrels,

a maker ofdisputes, a maker ofcontention, and a maker eflegal

_guestions

in

an order.

The

nun

Thullananda

always complained

(i.e.,

vetoed) when

[the

order ofnuns] carried out

the

fbrmal

act

(ukkhepanlyakamma)

against

her

(CarpdakEli).

At

that time, the nun

Thullananda

went to a

small village on account ofsome

business.

Then

the order ofnuns carried out

the

opattiya

adossane

ukkhepantyakamma against

the

nun

Carpdakali

because

the nun

Thullananda

left

[the

nunnery]

.

9)

This

_passage

shews

that

it

is

diMcult

to

carry out ukkhepanlyahamma against a monk or a

nun

ifanother

member

ofthe

order

sympathizes

with

him

or

her.

5.

The

Issue

Sllrrounding

Ila-rdy'tha

7

of

the

Bhthkhunipiitimokkha

Nuns

are

_prohibited

by

PdrjZi-ika

7

(UkkhittanuvattikdsikkhlU)ado)

ofthe

Bhikkhunipdti-mokkha

from

fbllowing

(anuvattati)

a monk undergoing ukkhepanlyahamma. iO)

Accord-ing

to

the

word-commentary ofthe

Bhikkhornivibhanga,

"to

fo11ow"

means "to view, wish,

and

incline

in

the

same way as

the

monk undergoing ukkhepantyakamma." ii)

It

fbllows

that

when a nun sympathizes with

the

opinions or views of the monk undergoing

ukkhEzpanlyakamma, she

is

to

be

sentenced to the

Pardy'iha-offense.

The

question

that

we must consider

here

is

whether

this

rule

is

applied

to

monks as well.

In

this

respect, some researchers

hold

the

idea

that

Pdcitttya

69

ofthe

Bhikkhupatimokkha

plays

a similar role

to

Pari!i'ika

7

ofthe

Bhikkhunipatimokkha.

i2)

However,

we should

-NII-Electronic Library Service

Rethinking

ukkhE:panlyakamma

in

the

P'inayapit.aka

(M.

AoNo)

(159)

ject

the

idea

and regard

the

two

rules

distinctly,

since

Pacitttya

147

of

the

Bhikkhun-rpa-ti-mokkha corresponds

to

Pdcittiya

69

ofthe

BhikkJhupdtimokkha.

The

fact

that

Pdrtij'ika

7

of

the

Bhikkhunipatimokkha

is

distinctly

different

from

Pacittiya

69

of

the

Bhikkhupati-mokrk7ha i3)clearly shows

that

monks are not

_prohibited

from

fbllowing

the

monk

undergo-ing

ukkhepantyaimmma.

The

P'oj-irabuddhit.ikii

unfblds

the

_point

as

fbllows:

"when a monk

fbllows

the

monk undergoing ukkhepantyakamma,

he

does

not commit an offense

(an[ipa-ttika)

.

However,

when a nun

fbllows

the

monk undergoing ukkhqpantyakamma and

[does

not stop

fo11owing

him]

in

spite of

the

admonishment ofthe nuns

[up

to

three

times]

, she

.14)

is

to

be

sentenced

to

the

Pnrby'ika-offense.

6.

The

Opening

Passage

of

the

Kosambakkhancthaka

The

topic

discussed

in

the

Kosambakkhand7raka

is

a conflict

between

the

fbllowers

of

the

monk undergoing ukkhepantyakamma

(ukkhittanuvattaka)

and

the

executors of

the

ukkhepanlyakamma

(called

ukkhepaka).

According

to

the

opening

_passage,

the

conflict

created a

_problematic

situation

in

which

the

order split

into

two

_groups,

each

_group

carry-ing

out

fbrmal

acts

(kamma)

, such as

the

uposatha

ceremony separately.

i5)

The

important

point

here

is

that

in

the

text,

the

Buddha

telerated

the

split ofthe order andjustified

the

for-mal acts

ofboth

_groups.

i6)

The

Buddha

elucidates

the

reason

for

his

judgement

as

fo11ows:

It

is

because

they

(the

fo11owers

ofthe monk undergoing ukkhepantyakamma)

belong

to

the

munity which

differs

from

_yours,

while

_you

(the

executors of ukkhepantyahamma)

belong

tothe

community which

differs

from

theirs.

i7)

This

clearly shows

that

the

fbllowers

of

the

monk undergoing ukkhepantyakomma and

the

executors of ukkhepanlyahamma are allowed

to

organize separate communities

in

order

to

18)

execute

fbrmal

acts

independently.

7.

Conclusion

L

2.

3.

'Ib

summarize

the

main

_points

discussed

above:

Ukkhepantyakamma

is

a

fbrmal

act

intended

to

exclude

from

the

community

the

monk or nun who

has

some

kinds

ofunorthodox views.

It

seems

_practically

diMcult

to

carry out ukkhepanlyakamma

against

a

monk

or

a

nun

if

another member ofthe order sympathizes with

him

or

her.

Monks,

but

not nuns, are allowed

to

fo11ow

_{a monk who}

has

been

_punished

by

-(160)

Rethinking

orkkhepanlyakomma

in

the

Vinayapi.taka

(M.

AoNo)

uk:khepanlyahamma and

to

have

the

same view as

him.

4.

The

fbllowers

ofa monk who

has

been

_punished

by

ukkhepantyakamma are allowed

to

organize a new order and

to

_execute

fbrmal

_acts

(kamma)

independently

_of

_the

group

who executed

the

ukkhepantyakamtna.

These

_points

in

allsuggest

that

unorthodox views are not always excluded

from

an order of

monks or nuns

by

ukkhepanlyakamma and

that

even

ifthey

are excluded,

they

have

the

po-tential to

be

legally

accepted

by

the monks _who

fbllow

_their

_proponent.

<Notes>1

)

Vin

IV

137.2-138.16.

See

Edlth

Nolot

(1999:

31-32)

for

details.

2

₎

Cfl

Petra

Kieffer-PUIz

_(2013:

106-107).

3

)

For

details

on

the

term

samanasamvdsaka and

its

antonym nanasamvlisaka, refer

to

Petra

Kieffer-PUIz

_(1992:

52-54,

62-65).

4

)

_Yjb

508.15-16:

_yena

samanasarpvasakabhamito uklchipiyati chaddiyati sEtisato

bhiklchusafighena,

tarp

kammam

ultkhepaniyakammarp nama tiveditabbam.

5)

Vin

II

21.6-22;

25.1-6.

6)

Vin

II

25.ICF26.33.

7

)

According

tothe

Sdmanmpdsadikli

(Sp

869.9-20),

there

are

five

types

ofobstacles:

1.

fiye

kinds

of evil acts,

_2.

erroneous views regarding cause and effect,

_3.

rebirth as a eunuch, an _anirnal,a

her-maphrodite and so on,

4.

insult

tonoble men,

5.

deliberate

commission ofoffenses.

t

8

)

Vin

II

22.7-9.

For

a

different

view ofthe term

akafikhamana,

refer to

Edith

Nolot

(1999:

20-24)

.

9

)

Vin

IV

230.27-231.1

:tena samayena

buddho

bhagava

savatthiyam viharatijetayane

anathapi4di-kassa

5rame.

tena

kho

_pana

samayena capdakEIi

bhikkhuni

bharpdanakarikE

hoti

kalahakErika

vivada-karik5

bhassak5rikE

samghe adhikara4akfirika.thullananda

bhikkhuni

tassa

kamme

kariyamane

pati-kkosati.

tena

khe

_pana

samayena thullanand5

bhikkhuni

_gamakam

agamEsi

kenacid

eva

kararpiyena.

atha

kho

bhikkhunisarpgho

thullananda

bhikkhuni

_pakkanta

ticarpdakalirp

bhiklthunim

apattiya

ada-ssanena ukkhipi.

10)

PEt

120.2-13=

Vin

IV

218.14-25.

11)

Vin

IV

219.4-5:

tam

anuvatteyya

ti

_yarpditthiko

so

hoti

_yamkhantiko

_yarpruciko

sa

_pi

tamdi-!thikE

hoti

tarnkliantika

tamrucika.

t12)

Edith

Nolot

(1999:

46--47),Shih

Juo-Hsueh

(2000:

201-202

[fh.

119]).

13)

According

to

Ute

Httsken

_(1997:

60)

and

HirakawaAkira

(1998:

115-117),

the

U7kkhittanuvatti-kltsikkhiipada

is

unique

to

the

Bhikkhunipa-timokkha.

14)

Vljb

61.22-23:

uklchittakdnuvattanapaccaya

bhilckhu

ananattiko,

bhikkhuni

_pana

samanubhattha

pdrajikahoti.

15)

VinI340.10-14.

16)

VinI340.14-28.

17)

Vin

I

340.28-30:

tarp

kissa

hetu.

nEnasamvasaka ete

bhikkha

tumhehi

tumhe ca

tehi

-NII-Electronic Library Service

Rethinking

　ukVrepaniyakamma 　

in

　the　

F

_{功 の仰 加}舶

（

M ．

　

AoNo ）

（

161

）

sak巨

．

18

）For

　

details

　on 　this　topio_，　refer　to

Lee



Jarang （

2008 ）．

　　　　　　　1

＜

Texts

　and 　

Abbre

_▼

iations

＞

P5t

　

The

　

Ptitimokkha．

　

Ed

，

　

William

　

Pmi

枕

．

　

Trans

。

　

K

．

　

R

．

　

No

  an

．

　

Oxford

：

PTS

，

2001

．

Sp



Samantapdsddikd ．

7vols

．

　

Ed

．

　

J

．

　

Takakusu

，

　

M ．

　

Nagai ，

　and 　

K ．

　

Mizuno ．



London

_；

PTS

，

1924−

　　　　　

1947

．

Vjb

_陶

かσ加 翻

碑

瓶

．

　

Rangoon

：

Buddhas

巨sanasamiti 　

Muddapayant

窃

laya

，

1960

．

Vin



The

防η_砂α

p

∫雌 _岬

．

5vols

．

　

Ed ．

　

Herm

＆nn　

Oldenberg

．

　

London

：

Williams

　and 　

Norgate

，1879−

　　　　　

1883

．

〈

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_＞

Hirakawa

　

Akira

_{平 川}

彰 ．1998．

　

Bikuniritsu

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kenkyil

比 丘 尼

律

の研 究

Tokyo

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Shunjitsha．

HUsken

，　

Ute

．1997 ，

　

Die

殉r3σ乃厂

哲

εη

声

厂

die

　

buddhistische

　

Nonnengemeinde

　

im

防ηoツoラ

4

ακα

de

「

　　　

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Berlin

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_{Petra．1992．}



_Die



₃

Σm δ’

Vorschriften

　zur 　

1

〜egelblng 　

der

　

buddhistischen

　

Gemeindegrenze

　

in

　　

Olteren

　

buddhistischen

　

Texten

．

　

Berlin

：

Dietrich

　

Reimer

　

Verlag．

　　　　　

．

2013 ．

Verlorene

　

Ganthipadas

　zum 　

buddhistischen

　

Ordensrecht

’

Untersuchungen

　zu　

den

　

in

　　

der

　

VOjirabuddhit

_．

　

ikii

　zitierten　

Ko

〃r〃zentaren 　

Dhammasiris

　und

_吻

かoわ 

4

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．

　

Wiesbaden

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，

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Jarang

李 慈 郎．2008 ．

‘‘

Sanga

　no ‘wag6 ， 0megutte ：sam5nasa _叩v巨saka 　to　n互n巨sa_甲v互saka 　no

　　　

kent6

”

サン ガの

「

和

合

」

を め ぐっ て ：sam5nasamvasaka とnfinasamvasaka の

検 討．

　

Bukky

δ

　　　

kendyfi

仏教研 究

36

：

231

−

253

．

　　　　　　

r

Nolot

，　

Ed

瓧

h．

1999

．

‘

‘

_StUdies

　

in

　

Vinaya

］［

bchnical

τ

brms

　IV

−X ．

，，　

Journal

　ofthe 　

Paii

　

Text

　

Society

　

25

：

1−

　　　

111

．

sasaki

　

Shizuka

佐

々

木 閑．

2000 ．

　

lndo

　

Bukky

δ　

hen

　

’

i−

ron ’　

IVaze

　

Bukkyo

−

　wa 　

taybka

　shitanoka イ ン ド

仏

　　　

教 変移 論

：

な

ぜ

仏教

は

多様 化 し

たの か

．

Toky

。：

Daiz6

　

Shuppan

．

Shih

　

Juo−HsUeh ．

2000

．

　

Controversies

　over 　

Buddhist

　

Nuns ．

　

Oxfbrd

；

PalirText

　

Society．

〈

Key

　words

_＞



Vin

_の〜_ρ

μ

_’α尭_α

，

　ukkhepanlyakamma

_，

　ukkhittaka

_，

　ukkhitt ∂nuvattaka

_，

刀〜

indSamvdsaka

　　　　　　　（

Pr

（）

j

　ect　

Researcher

，　

The

　

University

　ofTokyo

）

一

₁₂₅₅

一