🔖 ブックマーク機能はLINEログインで利用できます
💬 AIブッダに相談
10,023
偈句数
6,901
日本語訳あり
9,975
パーリ原文
経典 18
テーマ 20
該当 80
すべて
智慧 4287
老い 929
苦しみ 775
正念 717
業・因果 365
死 359
執着 353
幸せ 347
怒り 347
人間関係 246
自己 243
家族 234
不安 177
仕事 154
渇愛 145
慈悲 126
無常 108
孤独 45
空 43
感謝 23
経典: vinaya
✕ クリア
正念
vinaya
趣旨一致
中
dhammiṁ kathaṁ katvā bhikkhū āmantesi— “Cattārimāni, bhikkhave, adhikaraṇāni— vivādādhikaraṇaṁ, anuvādādhikaraṇaṁ, āpattādhikaraṇaṁ, kiccādhikaraṇaṁ. Tattha katamaṁ vivādādhikaraṇaṁ? Idha pana, bhikkhave, bhikkhū vivadanti— dhammoti vā adhammoti vā, vinayoti vā avinayoti vā, bhāsitaṁ lapitaṁ tathāgatenāti vā abhāsitaṁ alapitaṁ tathāgatenāti vā, āciṇṇaṁ tathāgatenāti vā anāciṇṇaṁ tathāgatenāti vā, paññattaṁ tathāgatenāti vā apaññattaṁ tathāgatenāti vā, āpattīti vā anāpattīti vā, lahukā āpattīti vā garukā āpattīti vā, sāvasesā āpattīti vā anavasesā āpattīti vā, duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā? Yaṁ tattha bhaṇḍanaṁ kalaho viggaho vivādo nānāvādo aññathāvādo vipaccatāya vohāro medhagaṁ— idaṁ vuccati vivādādhikaraṇaṁ. Tattha katamaṁ anuvādādhikaraṇaṁ? Idha pana, bhikkhave, bhikkhū bhikkhuṁ anuvadanti sīlavipattiyā vā ācāravipattiyā vā diṭṭhivipattiyā vā ājīvavipattiyā vā. Yo tattha anuvādo anuvadanā anullapanā anubhaṇanā anusampavaṅkatā abbhussahanatā anubalappadānaṁ—
the Buddha gave a teaching and addressed the monks: “Monks, there are four kinds of legal issues: legal issues arising from disputes; legal issues arising from accusations; legal issues arising from offenses; legal issues arising from business.” “What’s a legal issue arising from a dispute? It may be that the monks are disputing, saying, ‘This is the Teaching’, ‘This is contrary to the Teaching’, ‘This is the Monastic Law’, ‘This is contrary to the Monastic Law’, ‘This was spoken by the Buddha’, ‘This wasn’t spoken by the Buddha’, ‘This was practiced by the Buddha’, ‘This wasn’t practiced by the Buddha’, ‘This was laid down by the Buddha’, ‘This wasn’t laid down by the Buddha’, ‘This is an offense’, ‘This isn’t an offense’, ‘This is a light offense’, ‘This is a heavy offense’, ‘This is a curable offense’, ‘This is an incurable offense’, ‘This is a grave offense’, or ‘This is a minor offense.’ In regard to this, whatever there is of quarreling, arguing, conflict, disputing, variety in opinion, difference in opinion, heated speech, or strife— this is called a legal issue arising from a dispute. What’s a legal issue arising from an accusation? It may be that the monks accuse a monk of failure in morality, failure in conduct, failure in view, or failure in livelihood. In regard to this, whatever there is of accusations, accusing, allegations, blame, taking sides because of friendship, taking part in the accusation, or supporting the accusation—
⚠ 初手で出すと冷たく見える,希死念慮の場面では使わない,出家者向けの文脈
正念
vinaya
趣旨一致
中
idaṁ vuccati anuvādādhikaraṇaṁ. Tattha katamaṁ āpattādhikaraṇaṁ? Pañcapi āpattikkhandhā āpattādhikaraṇaṁ, sattapi āpattikkhandhā āpattādhikaraṇaṁ— idaṁ vuccati āpattādhikaraṇaṁ. Tattha katamaṁ kiccādhikaraṇaṁ? Yā saṅghassa kiccayatā, karaṇīyatā, apalokanakammaṁ, ñattikammaṁ, ñattidutiyakammaṁ, ñatticatutthakammaṁ— idaṁ vuccati kiccādhikaraṇaṁ. Vivādādhikaraṇassa kiṁ mūlaṁ? Cha vivādamūlāni vivādādhikaraṇassa mūlaṁ.
this is called a legal issue arising from an accusation. What’s a legal issue arising from an offense? There are legal issues arising from offenses because of the five classes of offenses; there are legal issues arising from offenses because of the seven classes of offenses— this is called a legal issue arising from an offense. What’s a legal issue arising from business? Whatever is the duty or the business of the Sangha—a legal procedure consisting of getting permission, a legal procedure consisting of one motion, a legal procedure consisting of one motion and one announcement, a legal procedure consisting of one motion and three announcements— this is called a legal issue arising from business.” The roots of legal issues arising from disputes “What’s the root of legal issues arising from disputes? There are six roots of disputes that in turn are the root of legal issues arising from disputes.
⚠ 自己責任論に誤解されやすい
正念
vinaya
趣旨一致
中
Atha kho therā bhikkhū rājagahaṁ agamaṁsu dhammañca vinayañca saṅgāyituṁ. “bhagavatā kho, āvuso, khaṇḍaphullapaṭisaṅkharaṇaṁ vaṇṇitaṁ. Handa mayaṁ, āvuso, paṭhamaṁ māsaṁ khaṇḍaphullaṁ paṭisaṅkharoma; majjhimaṁ māsaṁ sannipatitvā dhammañca vinayañca saṅgāyissāmā”ti. Atha kho therā bhikkhū paṭhamaṁ māsaṁ khaṇḍaphullaṁ paṭisaṅkhariṁsu. Atha kho āyasmā ānando— “sve sannipāto na kho metaṁ patirūpaṁ, yohaṁ sekkho samāno sannipātaṁ gaccheyyan”ti— bahudeva rattiṁ kāyagatāya satiyā vītināmetvā rattiyā paccūsasamayaṁ “nipajjissāmī”ti kāyaṁ āvajjesi. Appattañca sīsaṁ bibbohanaṁ, bhūmito ca pādā muttā.
The communal recitation at Rājagaha The senior monks then went to Rājagaha to recite the Teaching and the Monastic Law. “The Buddha has praised repairing what’s defective and broken. Well then, let’s spend the first month doing repairs, and then gather for the middle month to recite the Teaching and the Monastic Law.” They then spent the first month doing repairs. Venerable Ānanda thought, “It wouldn’t be proper for me to go to the assembly tomorrow if I’m still a trainee.” After spending most of the night with mindfulness directed to the body, early in the morning he bent over to lie down. In the interval between his feet coming off the ground and his head hitting the pillow,
⚠ 出家者向けの文脈
正念
vinaya
趣旨一致
中
Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ. Asekkhena sīlakkhandhena samannāgato hoti asekkhena samādhikkhandhena. asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti— Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ. Assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, muṭṭhassati hoti— Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ. Saddho hoti, hirimā hoti, ottappī hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti— Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ. Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti, appassuto hoti, duppañño hoti— Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ.
But a monk who has five qualities may live without formal support: he has the virtue, stillness, and knowledge and vision of freedom of one who is fully trained. “A monk who has another five qualities should live with formal support: he has no faith, conscience, or moral prudence, and is lazy and absentminded. But a monk who has five qualities may live without formal support: he has faith, conscience, moral prudence, energy, and mindfulness. “A monk who has another five qualities should live with formal support: he has failed in the higher morality, in conduct, and in view; he’s ignorant and foolish. But a monk who has five qualities may live without formal support:
⚠ 初手で出すと冷たく見える,出家者向けの文脈
正念
vinaya
趣旨一致
中
“idhāhaṁ, bhikkhave, ānandena pacchāsamaṇena senāsanacārikaṁ āhiṇḍanto addasaṁ senāsanaṁ asucinā makkhitaṁ, disvāna ānandaṁ āmantesiṁ— Pañcime, bhikkhave, ādīnavā muṭṭhassatissa asampajānassa niddaṁ okkamato— dukkhaṁ supati, dukkhaṁ paṭibujjhati, pāpakaṁ supinaṁ passati, devatā na rakkhanti, asuci muccati. Pañcime, bhikkhave, ānisaṁsā upaṭṭhitassatissa sampajānassa niddaṁ okkamato— sukhaṁ supati, sukhaṁ paṭibujjhati, na pāpakaṁ supinaṁ passati, devatā rakkhanti, asuci na muccati. Anujānāmi, bhikkhave, kāyaguttiyā cīvaraguttiyā senāsanaguttiyā nisīdanan”ti. Tena kho pana samayena atikhuddakaṁ nisīdanaṁ na sabbaṁ senāsanaṁ saṅgopeti. “Anujānāmi, bhikkhave, yāvamahantaṁ paccattharaṇaṁ ākaṅkhati tāvamahantaṁ paccattharaṇaṁ kātun”ti. Tena kho pana samayena āyasmato ānandassa upajjhāyassa āyasmato belaṭṭhasīsassa thullakacchābādho hoti. Tassa lasikāya cīvarāni kāye lagganti.
telling them what had happened. “There are these five drawbacks to going to sleep absentminded and heedless: you don’t sleep well; you wake up feeling miserable; you have nightmares; the gods don’t guard you; and you emit semen. And there are these five benefits in going to sleep mindful and heedful: you sleep well; you wake up feeling good; you don’t have nightmares; the gods guard you; and you don’t emit semen. And, monks, I allow a sitting mat to protect the body, the robes, and the furniture.” But the sitting mat was too small. It did not protect the entire piece of furniture. “I allow you to make a sheet as large as you like.” On one occasion Venerable Ānanda’s preceptor, Venerable Belaṭṭhasīsa, had carbuncles, with pus causing his robes to stick to his body.
⚠ 出家者向けの文脈
正念
vinaya
趣旨一致
中
Katamo kāyo anuvādādhikaraṇassa mūlaṁ? Idhekacco dubbaṇṇo hoti, duddassiko, okoṭimako, bahvābādho, kāṇo vā, kuṇī vā, khañjo vā, pakkhahato vā, yena naṁ anuvadanti. Katamā vācā anuvādādhikaraṇassa mūlaṁ? Idhekacco dubbaco hoti, mammano, eḷagalavāco, yāya naṁ anuvadanti. Āpattādhikaraṇassa kiṁ mūlaṁ? Cha āpattisamuṭṭhānā āpattādhikaraṇassa mūlaṁ. Atthāpatti kāyato samuṭṭhāti, na vācato, na cittato. Atthāpatti vācato samuṭṭhāti, na kāyato, na cittato. Atthāpatti kāyato ca vācato ca samuṭṭhāti, na cittato.
How’s the body a root of legal issues arising from accusations? It may be that someone is ugly, unsightly, a dwarf, sickly, blind in one eye, crooked-limbed, lame, or paralyzed, and they blame him for that. How’s speech a root of legal issues arising from accusations? It may be that someone is difficult to correct, or he stutters or dribbles while speaking, and they blame him for that.” The roots of legal issues arising from offenses and business “What’s the root of legal issues arising from offenses? There are six originations of offenses that in turn are the root of legal issues arising from offenses. There are offenses that originate from the body, but not from speech or the mind. There are offenses that originate from speech, but not from the body or the mind. There are offenses that originate from the body and speech, but not from the mind.
⚠ 初手で出すと冷たく見える
正念
vinaya
趣旨一致
中
Na, bhikkhave, abbhānārahena bhikkhunā pakatattena bhikkhunā saddhiṁ ekacchanne āvāse vatthabbaṁ, na ekacchanne anāvāse vatthabbaṁ, na ekacchanne āvāse vā anāvāse vā vatthabbaṁ; pakatattaṁ bhikkhuṁ disvā āsanā vuṭṭhātabbaṁ, pakatatto bhikkhu āsanena nimantetabbo; na pakatattena bhikkhunā saddhiṁ ekāsane nisīditabbaṁ, na nīce āsane nisinne ucce āsane nisīditabbaṁ, na chamāyaṁ nisinne āsane nisīditabbaṁ; na ekacaṅkame caṅkamitabbaṁ, na nīce caṅkame caṅkamante ucce caṅkame caṅkamitabbaṁ,
He shouldn’t, in a monastery, stay in the same room as a regular monk. He shouldn’t, in a non-monastery, stay in the same room as a regular monk. He shouldn’t, in a monastery or a non-monastery, stay in the same room as a regular monk. If he sees a regular monk, he should get up from his seat. He should offer a seat to a regular monk. He shouldn’t sit on the same seat as a regular monk. He shouldn’t sit on a higher seat than a regular monk. He shouldn’t sit on a seat when a regular monk is sitting on the ground. He shouldn’t do walking meditation on the same walking path as a regular monk. He shouldn’t do walking meditation on a higher walking path than a regular monk.
⚠ 出家者向けの文脈
正念
vinaya
趣旨一致
中
Tattha katamaṁ vivādādhikaraṇaṁ abyākataṁ? Idha pana, bhikkhave, bhikkhū abyākatacittā vivadanti— dhammoti vā adhammoti vā …pe… duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā. Yaṁ tattha bhaṇḍanaṁ kalaho viggaho vivādo nānāvādo aññathāvādo vipaccatāya vohāro medhagaṁ— idaṁ vuccati vivādādhikaraṇaṁ abyākataṁ. Anuvādādhikaraṇaṁ kusalaṁ, akusalaṁ, abyākataṁ. Anuvādādhikaraṇaṁ siyā kusalaṁ, siyā akusalaṁ, siyā abyākataṁ. Tattha katamaṁ anuvādādhikaraṇaṁ kusalaṁ?
What’s an indeterminate legal issue arising from a dispute? It may be that monks dispute with an indeterminate mind, saying, ‘This is the Teaching’, ‘This is contrary to the Teaching’ … ‘This is a grave offense’, or ‘This is a minor offense.’ In regard to this, whatever there is of quarreling, arguing, conflict, disputing, variety in opinion, difference in opinion, heated speech, or strife— this is called an indeterminate legal issue arising from a dispute.” Ethical qualities of legal issues arising from accusations “Is a legal issue arising from an accusation wholesome, unwholesome, or indeterminate? A legal issue arising from an accusation may be wholesome, unwholesome, or indeterminate. What’s a wholesome legal issue arising from an accusation?
⚠ 希死念慮の場面では使わない,出家者向けの文脈
正念
vinaya
趣旨一致
中
na chamāyaṁ caṅkamante caṅkame caṅkamitabbaṁ. Na, bhikkhave, abbhānārahena bhikkhunā pārivāsikena bhikkhunā saddhiṁ …pe… mūlāyapaṭikassanārahena bhikkhunā saddhiṁ …pe… mānattārahena bhikkhunā saddhiṁ …pe… mānattacārikena bhikkhunā saddhiṁ …pe… abbhānārahena vuḍḍhatarena bhikkhunā saddhiṁ ekacchanne āvāse vatthabbaṁ, na ekacchanne anāvāse vatthabbaṁ; na ekacchanne āvāse vā anāvāse vā vatthabbaṁ; na ekāsane nisīditabbaṁ, na nīce āsane nisinne ucce āsane nisīditabbaṁ,
He shouldn’t do walking meditation on a walking path when a regular monk is walking on the ground. He shouldn’t, in a monastery, stay in the same room as a monk on probation. … He shouldn’t, in a monastery, stay in the same room as a monk deserving to be sent back to the beginning. … He shouldn’t, in a monastery, stay in the same room as a monk deserving the trial period. … He shouldn’t, in a monastery, stay in the same room as a monk undertaking the trial period. … He shouldn’t, in a monastery, stay in the same room as a more senior monk deserving rehabilitation. He shouldn’t, in a non-monastery, stay in the same room as a more senior monk deserving rehabilitation. He shouldn’t, in a monastery or a non-monastery, stay in the same room as a more senior monk deserving rehabilitation. He shouldn’t sit on the same seat as a more senior monk deserving rehabilitation. He shouldn’t sit on a higher seat than a more senior monk deserving rehabilitation.
⚠ 出家者向けの文脈
正念
vinaya
趣旨一致
中
Idha pana, bhikkhave, bhikkhū bhikkhuṁ kusalacittā anuvadanti— sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā. Yo tattha anuvādo anuvadanā anullapanā anubhaṇanā anusampavaṅkatā abbhussahanatā anubalappadānaṁ— idaṁ vuccati anuvādādhikaraṇaṁ kusalaṁ. Tattha katamaṁ anuvādādhikaraṇaṁ akusalaṁ? Idha pana, bhikkhave, bhikkhū bhikkhuṁ akusalacittā anuvadanti— sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā. Yo tattha anuvādo anuvadanā anullapanā anubhaṇanā anusampavaṅkatā abbhussahanatā anubalappadānaṁ— idaṁ vuccati anuvādādhikaraṇaṁ akusalaṁ. Tattha katamaṁ anuvādādhikaraṇaṁ abyākataṁ?
It may be that monks with wholesome minds accuse a monk of failure in morality, conduct, view, or livelihood. In regard to this, whatever there is of accusations, accusing, allegations, blame, taking sides because of friendship, taking part in the accusation, or supporting the accusation— this is called a wholesome legal issue arising from an accusation. What’s an unwholesome legal issue arising from an accusation? It may be that monks with unwholesome minds accuse a monk of failure in morality, conduct, view, or livelihood. In regard to this, whatever there is of accusations, accusing, allegations, blame, taking sides because of friendship, taking part in the accusation, or supporting the accusation— this is called an unwholesome legal issue arising from an accusation. What’s an indeterminate legal issue arising from an accusation?
⚠ 初手で出すと冷たく見える,出家者向けの文脈
正念
vinaya
趣旨一致
中
na chamāyaṁ nisinne āsane nisīditabbaṁ; na ekacaṅkame caṅkamitabbaṁ, na nīce caṅkame caṅkamante ucce caṅkame caṅkamitabbaṁ, na chamāyaṁ caṅkamante caṅkame caṅkamitabbaṁ. Abbhānārahacatuttho ce, bhikkhave, parivāsaṁ dadeyya, mūlāya paṭikasseyya, mānattaṁ dadeyya, taṁvīso abbheyya, akammaṁ, na ca karaṇīyan”ti. Abbhānārahavattaṁ niṭṭhitaṁ. Pārivāsikakkhandhako dutiyo.
He shouldn’t sit on a seat when a more senior monk deserving rehabilitation is sitting on the ground. He shouldn’t do walking meditation on the same walking path as a more senior monk deserving rehabilitation. He shouldn’t do walking meditation on a higher walking path than a more senior monk deserving rehabilitation. He shouldn’t do walking meditation on a walking path when a more senior monk deserving rehabilitation is walking on the ground. If, as the fourth member of a group, he gives probation, sends back to the beginning, or gives the trial period, or as the twentieth member of a group, he rehabilitates, it’s invalid and not to be done.” The proper conduct for those deserving rehabilitation is finished. The second chapter on those on probation is finished.
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
正念
vinaya
趣旨一致
中
Idha pana, bhikkhave, bhikkhū bhikkhuṁ abyākatacittā anuvadanti— sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā. Yo tattha anuvādo anuvadanā anullapanā anubhaṇanā anusampavaṅkatā abbhussahanatā anubalappadānaṁ— idaṁ vuccati anuvādādhikaraṇaṁ abyākataṁ. Āpattādhikaraṇaṁ kusalaṁ, akusalaṁ, abyākataṁ? Āpattādhikaraṇaṁ siyā akusalaṁ, siyā abyākataṁ; natthi āpattādhikaraṇaṁ kusalaṁ. Tattha katamaṁ āpattādhikaraṇaṁ akusalaṁ? Yaṁ jānanto sañjānanto cecca abhivitaritvā vītikkamo—
It may be that monks with indeterminate minds accuse a monk of failure in morality, conduct, view, or livelihood. In regard to this, whatever there is of accusations, accusing, allegations, blame, taking sides because of friendship, taking part in the accusation, or supporting the accusation— this is called an indeterminate legal issue arising from an accusation.” “Is a legal issue arising from an offense wholesome, unwholesome, or indeterminate? Ethical qualities of legal issues arising from offenses A legal issue arising from an offense may be unwholesome or indeterminate. There are no wholesome legal issues arising from an offense. What’s an unwholesome legal issue arising from an offense? When one transgresses, knowing, perceiving, having intended, having decided—
⚠ 初手で出すと冷たく見える,出家者向けの文脈
正念
vinaya
趣旨一致
中
Atha kho therā bhikkhū āyasmantaṁ ānandaṁ etadavocuṁ— “idaṁ te, āvuso ānanda, dukkaṭaṁ, yaṁ tvaṁ bhagavantaṁ na pucchi—‘katamāni pana, bhante, khuddānukhuddakāni sikkhāpadānī’ti. Desehi taṁ dukkaṭan”ti. “Ahaṁ kho, bhante, assatiyā bhagavantaṁ na pucchiṁ—‘katamāni pana, bhante, khuddānukhuddakāni sikkhāpadānī’ti. Nāhaṁ taṁ dukkaṭaṁ passāmi, api cāyasmantānaṁ saddhāya desemi taṁ dukkaṭan”ti. “Idampi te, āvuso ānanda, dukkaṭaṁ, yaṁ tvaṁ bhagavato vassikasāṭikaṁ akkamitvā sibbesi. Desehi taṁ dukkaṭan”ti. “Ahaṁ kho, bhante, na agāravena bhagavato vassikasāṭikaṁ akkamitvā sibbesiṁ. Nāhaṁ taṁ dukkaṭaṁ passāmi, api cāyasmantānaṁ saddhāya desemi taṁ dukkaṭan”ti. “Idampi te, āvuso ānanda, dukkaṭaṁ, yaṁ tvaṁ mātugāmehi bhagavato sarīraṁ paṭhamaṁ vandāpesi, tāsaṁ rodantīnaṁ bhagavato sarīraṁ assukena makkhitaṁ.
The senior monks then said, “You have committed an act of wrong conduct, Ānanda, in that you didn’t ask the Buddha what the minor training rules are. Please confess that wrong conduct.” “It was because of lack of mindfulness that I didn’t ask. I can’t see that I have committed any wrong conduct, but I’ll confess it out of faith in the venerables.” “You have also committed an act of wrong conduct in that you stepped on the Buddha’s rainy-season robe while you were sewing it. Please confess that wrong conduct.” “I didn’t step on it because of disrespect. I can’t see that I’ve committed any wrong conduct, but I’ll confess it out of faith in the venerables.” “You have also committed an act of wrong conduct in that you first had women pay respect to the Buddha’s dead body. They soiled the Buddha’s body with tears.
⚠ 出家者向けの文脈
正念
vinaya
趣旨一致
中
ayaṁ vivādo no adhikaraṇaṁ. Tattha katamaṁ adhikaraṇaṁ no vivādo? Anuvādādhikaraṇaṁ, āpattādhikaraṇaṁ, kiccādhikaraṇaṁ— idaṁ adhikaraṇaṁ no vivādo. Tattha katamaṁ adhikaraṇañceva vivādo ca? Vivādādhikaraṇaṁ adhikaraṇañceva vivādo ca. Anuvādo anuvādādhikaraṇaṁ, anuvādo no adhikaraṇaṁ, adhikaraṇaṁ no anuvādo, adhikaraṇañceva anuvādo ca. Siyā anuvādo anuvādādhikaraṇaṁ, siyā anuvādo no adhikaraṇaṁ, siyā adhikaraṇaṁ no anuvādo, siyā adhikaraṇañceva anuvādo ca. Tattha katamo anuvādo anuvādādhikaraṇaṁ?
this is a dispute that isn’t also a legal issue. How’s there a legal issue that isn’t also a dispute? A legal issue arising from an accusation, a legal issue arising from an offense, a legal issue arising from business— this is a legal issue that isn’t also a dispute. How’s there a legal issue that’s also a dispute? A legal issue arising from a dispute is a legal issue and also a dispute.” Relationship between accusations and legal issues “Are there accusations that are also legal issues arising from accusations? Are there accusations that aren’t also legal issues? Are there legal issues that aren’t also accusations? Are there legal issues that are also accusations? There are accusations that are also legal issues arising from accusations. There are accusations that aren’t also legal issues. There are legal issues that aren’t also accusations. There are legal issues that are also accusations. How’s there an accusation that’s also a legal issue arising from an accusation?
正念
vinaya
趣旨一致
中
Tattha katamaṁ adhikaraṇañceva anuvādo ca? Anuvādādhikaraṇaṁ adhikaraṇañceva anuvādo ca. Āpatti āpattādhikaraṇaṁ, āpatti no adhikaraṇaṁ, adhikaraṇaṁ no āpatti, adhikaraṇañceva āpatti ca. Siyā āpatti āpattādhikaraṇaṁ, siyā āpatti no adhikaraṇaṁ, siyā adhikaraṇaṁ no āpatti, siyā adhikaraṇañceva āpatti ca. Tattha katamaṁ āpatti āpattādhikaraṇaṁ? Pañcapi āpattikkhandhā āpattādhikaraṇaṁ, sattapi āpattikkhandhā āpattādhikaraṇaṁ— ayaṁ āpatti āpattādhikaraṇaṁ. Tattha katamaṁ āpatti no adhikaraṇaṁ? Sotāpatti samāpatti—
How’s there a legal issue that’s also an accusation? A legal issue arising from an accusation is a legal issue and also an accusation.” Relationship between offenses and legal issues “Are there offenses that are also legal issues arising from an offense? Are there offenses that aren’t also legal issues? Are there legal issues that aren’t also offenses? Are there legal issues that are also offenses? There are offenses that are also legal issues arising from an offense. There are offenses that aren’t also legal issues. There are legal issues that aren’t also offenses. There are legal issues that are also offenses. How’s there an offense that’s also a legal issue arising from an offense? There’s a legal issue arising from an offense because of the five classes of offenses, and there’s a legal issue arising from an offense because of the seven classes of offenses— this is an offense that’s also a legal issue arising from an offense. How’s there an offense that isn’t also a legal issue? The attainment of stream-entry—
正念
vinaya
趣旨一致
中
ayaṁ āpatti no adhikaraṇaṁ. Tattha katamaṁ adhikaraṇaṁ no āpatti? Kiccādhikaraṇaṁ, vivādādhikaraṇaṁ, anuvādādhikaraṇaṁ— idaṁ adhikaraṇaṁ no āpatti. Tattha katamaṁ adhikaraṇañceva āpatti ca? Āpattādhikaraṇaṁ adhikaraṇañceva āpatti ca. Kiccaṁ kiccādhikaraṇaṁ, kiccaṁ no adhikaraṇaṁ, adhikaraṇaṁ no kiccaṁ, adhikaraṇañceva kiccañca. Siyā kiccaṁ kiccādhikaraṇaṁ, siyā kiccaṁ no adhikaraṇaṁ, siyā adhikaraṇaṁ no kiccaṁ, siyā adhikaraṇañceva kiccañca. Tattha katamaṁ kiccaṁ kiccādhikaraṇaṁ?
this is an attainment/offense that isn’t also a legal issue. How’s there a legal issue that isn’t also an offense? A legal issue arising from business, a legal issue arising from a dispute, a legal issue arising from an accusation— this is a legal issue that isn’t also an offense. How’s there a legal issue that’s also an offense? A legal issue arising from an offense is a legal issue and also an offense.” Relationship between business and legal issues “Is there business that’s also a legal issue arising from business? Is there business that isn’t also a legal issue? Are there legal issues that aren’t also business? Are there legal issues that are also business? There’s business that’s also a legal issue arising from business. There’s business that’s not a legal issue. There are legal issues that aren’t also business. There are legal issues that are also business. How’s there business that’s also a legal issue arising from business?
正念
vinaya
趣旨一致
中
Yā saṅghassa kiccayatā, karaṇīyatā, apalokanakammaṁ, ñattikammaṁ, ñattidutiyakammaṁ, ñatticatutthakammaṁ— idaṁ kiccaṁ kiccādhikaraṇaṁ. Tattha katamaṁ kiccaṁ no adhikaraṇaṁ? Ācariyakiccaṁ, upajjhāyakiccaṁ, samānupajjhāyakiccaṁ, samānācariyakiccaṁ— idaṁ kiccaṁ no adhikaraṇaṁ. Tattha katamaṁ adhikaraṇaṁ no kiccaṁ? Vivādādhikaraṇaṁ, anuvādādhikaraṇaṁ, āpattādhikaraṇaṁ— idaṁ adhikaraṇaṁ no kiccaṁ. Tattha katamaṁ adhikaraṇañceva kiccañca? Kiccādhikaraṇaṁ adhikaraṇañceva kiccañca.
Whatever is the duty or the business of the Sangha—a legal procedure consisting of getting permission, a legal procedure consisting of one motion, a legal procedure consisting of one motion and one announcement, a legal procedure consisting of one motion and three announcements— this is business that’s also a legal issue arising from business. How’s there business that isn’t also a legal issue? The duty to teacher, the duty to a preceptor, the duty to a co-student, the duty to a co-pupil— this is business that isn’t also a legal issue. How’s there a legal issue that isn’t also business? A legal issue arising from a dispute, a legal issue arising from an accusation, a legal issue arising from an offense— this is a legal issue that isn’t also business. How’s there a legal issue that’s also business? A legal issue arising from business is a legal issue and also business.”
⚠ 自己責任論に誤解されやすい
正念
vinaya
趣旨一致
中
anāthapiṇḍikassa gahapatissa āloko antaradhāyi, andhakāro pāturahosi, bhayaṁ chambhitattaṁ lomahaṁso udapādi, tatova puna nivattitukāmo ahosi. Tatiyampi kho sivako yakkho antarahito saddamanussāvesi— Atha kho anāthapiṇḍiko gahapati yena sītavanaṁ tenupasaṅkami. Tena kho pana samayena bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya ajjhokāse caṅkamati. Addasā kho bhagavā anāthapiṇḍikaṁ gahapatiṁ dūratova āgacchantaṁ. Disvāna caṅkamā orohitvā paññatte āsane nisīdi. “ehi, sudattā”ti. Atha kho anāthapiṇḍiko gahapati— “nāmena maṁ bhagavā ālapatī”ti— haṭṭho udaggo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca—
the light disappeared and he was paralyzed with fear, upon which the spirit proclaimed the same verses. And on both occasions the light returned, the darkness disappeared, and his fear subsided. Anāthapiṇḍika then went to the Sītavana, the Cool Grove. Just then the Buddha was doing walking meditation outside, having gotten up early in the morning. When the Buddha saw Anāthapiṇḍika coming, he stepped down from the walking path, sat down on the prepared seat, “Come, Sudatta.” Anāthapiṇḍika thought, “The Buddha is calling me by name!” and glad and joyful he went up to him, bowed down with his head at the Buddha’s feet, and said,
正念
vinaya
趣旨一致
中
“ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā. Sace kho ahaṁ samaṇesu sakyaputtiyesu pabbajeyyaṁ, evāhaṁ nāgayoniyā ca parimucceyyaṁ, khippañca manussattaṁ paṭilabheyyan”ti. Atha kho so nāgo māṇavakavaṇṇena bhikkhū upasaṅkamitvā pabbajjaṁ yāci. Taṁ bhikkhū pabbājesuṁ, upasampādesuṁ. Tena kho pana samayena so nāgo aññatarena bhikkhunā saddhiṁ paccantime vihāre paṭivasati. Atha kho so bhikkhu rattiyā paccūsasamayaṁ paccuṭṭhāya ajjhokāse caṅkamati. Atha kho so nāgo tassa bhikkhuno nikkhante vissaṭṭho niddaṁ okkami. Sabbo vihāro ahinā puṇṇo, vātapānehi bhogā nikkhantā honti. Atha kho so bhikkhu vihāraṁ pavisissāmīti kavāṭaṁ paṇāmento addasa sabbaṁ vihāraṁ ahinā puṇṇaṁ, vātapānehi bhoge nikkhante, disvāna bhīto vissaramakāsi. Bhikkhū upadhāvitvā taṁ bhikkhuṁ etadavocuṁ—
“These Sakyan monastics have integrity. They’re celibate and their conduct is good, and they’re truthful, moral, and have a good character. If I were to go forth with them, I would be released from this existence as a dragon and quickly become human.” Then, taking on the appearance of a young brahmin, that dragon went to the monks and asked for the going forth. The monks gave him the going forth and the full ordination. Soon afterwards that dragon was sharing a remote dwelling with a certain monk. After getting up early one morning, that monk did walking meditation outside. When the monk had left, the dragon relaxed and fell asleep. As a result, the serpent filled the whole dwelling, its coils even protruding from the windows. Just then that monk decided to go back inside. When he opened the door, he saw the serpent filling the whole dwelling. Terrified, he screamed. Monks came running to and asked him why he was screaming.
⚠ 出家者向けの文脈
正念
vinaya
趣旨一致
中
mahatthiko kho pana evarūpānaṁ ñātamanussānaṁ imasmiṁ dhammavinaye pasādoti— taṁ okāsaṁ jetassa kumārassa pādāsi. Atha kho jeto kumāro tasmiṁ okāse koṭṭhakaṁ māpesi. Atha kho anāthapiṇḍiko gahapati jetavane vihāre kārāpesi, pariveṇāni kārāpesi, koṭṭhake kārāpesi, upaṭṭhānasālāyo kārāpesi, aggisālāyo kārāpesi, kappiyakuṭiyo kārāpesi, vaccakuṭiyo kārāpesi, caṅkame kārāpesi, caṅkamanasālāyo kārāpesi, udapāne kārāpesi, udapānasālāyo kārāpesi, jantāghare kārāpesi, jantāgharasālāyo kārāpesi, pokkharaṇiyo kārāpesi, maṇḍape kārāpesi. 2.2. Navakammadāna Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena vesālī tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena vesālī tadavasari. Tatra sudaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Tena kho pana samayena manussā sakkaccaṁ navakammaṁ karonti. Yepi bhikkhū navakammaṁ adhiṭṭhenti tepi sakkaccaṁ upaṭṭhenti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena.
It’s very beneficial that such well-known people gain confidence in this spiritual path.” And he granted that area to Prince Jeta. Prince Jeta then had a gatehouse built at that place. But Anāthapiṇḍika had dwellings built in the Jeta Grove, and yards, gatehouses, assembly halls, water-boiling sheds, food-storage huts, restrooms, walking-meditation paths, indoor walking-meditation paths, wells, well houses, saunas, sauna sheds, ponds, and roof-covers. 10. Putting in charge of building work When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Vesālī. When he eventually arrived, he stayed in the hall with the peaked roof in the Great Wood. At that time people were doing building work out of respect. And the monks who supervised the building work were respectfully supported with robe-cloth, almsfood, dwellings, and medicinal supplies.
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
経典データの出典: SuttaCentral(CC0ライセンス)