🔖 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 1,279
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
智慧
vinaya
趣旨一致
中
Idha pana, bhikkhave, vassūpagato bhikkhu passati sambahule bhikkhū saṅghabhedāya parakkamante. ‘garuko kho saṅghabhedo vutto bhagavatā; mā mayi sammukhībhūte saṅgho bhijjī’ti, pakkamitabbaṁ. Anāpatti vassacchedassa. Idha pana, bhikkhave, vassūpagato bhikkhu suṇāti— ‘asukasmiṁ kira āvāse sambahulā bhikkhū saṅghabhedāya parakkamantī’ti. ‘garuko kho saṅghabhedo vutto bhagavatā; mā mayi sammukhībhūte saṅgho bhijjī’ti, pakkamitabbaṁ. Anāpatti vassacchedassa.
Monks pursuing schism “It may happen that a monk who has entered the rains residence sees a number of monks who are pursuing schism in the Sangha. ‘The Buddha has said that schism in the Sangha is a serious matter. I don’t want the Sangha to be divided in my presence,’ 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 monks in such-and-such a monastery are pursuing schism in the Sangha. ‘The Buddha has said that schism in the Sangha is a serious matter. I don’t want the Sangha to be divided in my presence,’ he should leave. There’s no offense for breaking the rains residence.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Kathaṁ nu kho, bhante, paṭipajjitabban”ti? “Yato ca kho so, bhikkhave, bhikkhu āpanno ca ukkhitto ca passi ca osārito ca, tena hi, bhikkhave, saṅgho tassa vatthussa vūpasamāya saṅghasāmaggiṁ karotu. Evañca pana, bhikkhave, kātabbā. Sabbeheva ekajjhaṁ sannipatitabbaṁ gilānehi ca agilānehi ca. Na kehici chando dātabbo. Sannipatitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yasmiṁ vatthusmiṁ ahosi saṅghassa bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇaṁ, so eso bhikkhu āpanno ca ukkhitto ca passi ca osārito ca. Yadi saṅghassa pattakallaṁ, saṅgho tassa vatthussa vūpasamāya saṅghasāmaggiṁ kareyya. Esā ñatti.
adding, “How should we proceed with this?” “This being the case, you should resolve this matter by unifying the Sangha. And it should be done like this. Everyone should gather in one place, including those who are sick. No-one should give their consent. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. This monk has recognized that he had committed an offense and was ejected. He’s now been readmitted. Because of this, the basis for the arguments and disputes in the Sangha, for the schism, fracture, and separation in the Sangha, has been removed. If the Sangha is ready, let’s resolve this matter by unifying the Sangha. This is the motion.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yāci. So ciṇṇamānatto saṅghaṁ abbhānaṁ yācati. Saṅgho udāyiṁ bhikkhuṁ abbheti. Yassāyasmato khamati udāyissa bhikkhuno abbhānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Tatiyampi etamatthaṁ vadāmi— suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ.
Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one unconcealed offense of intentional emission of semen. He asked the Sangha to give him the trial period of six days for that offense, He’s now completed that trial period and is asking the Sangha for rehabilitation. The Sangha rehabilitates him. Any monk who approves of rehabilitating him should remain silent. Any monk who doesn’t approve should speak up. For the third time, I speak on this matter. Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one unconcealed offense of intentional emission of semen.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
“kālo, bhante, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena rājagahakassa seṭṭhissa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Atha kho anāthapiṇḍiko gahapati buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā, bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ, ekamantaṁ nisīdi. “adhivāsetu me, bhante, bhagavā sāvatthiyaṁ vassāvāsaṁ saddhiṁ bhikkhusaṅghenā”ti. “Suññāgāre kho, gahapati, tathāgatā abhiramantī”ti. “Aññātaṁ, bhagavā, aññātaṁ, sugatā”ti. Atha kho bhagavā anāthapiṇḍikaṁ gahapatiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi. Tena kho pana samayena anāthapiṇḍiko gahapati bahumitto hoti bahusahāyo ādeyyavāco. Atha kho anāthapiṇḍiko gahapati rājagahe taṁ karaṇīyaṁ tīretvā yena sāvatthi tena pakkāmi. Atha kho anāthapiṇḍiko gahapati antarāmagge manusse āṇāpesi—
that the meal was ready. The Buddha robed up, took his bowl and robe, and went to that merchant’s house where he sat down on the prepared seat together with the Sangha of monks. Anāthapiṇḍika then 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, Anāthapiṇḍika sat down to one side “Sir, please spend the rainy-season residence at Sāvatthī together with the Sangha of monks.” “Buddhas delight in solitude, householder.” “I understand, sir, I understand!” Then, after instructing, inspiring, and gladdening him with a teaching, the Buddha got up from his seat and left. After finishing his business in Rājagaha, Anāthapiṇḍika set out for Sāvatthī. Now at that time Anāthapiṇḍika had many friends and acquaintances who took his advice. On his way to Sāvatthī he told people
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Pabbajjaṁ mātugāmassa, saddhāya dukkaṭāni me; Purāṇo brahmadaṇḍañca, orodho udenena saha. Tāva bahu dubbalañca, uttarattharaṇā bhisi; Bhūmattharaṇā puñchaniyo, rajo cikkhallamaddanā. Sahassacīvaraṁ uppajji, paṭhamānandasavhayo;
The going forth of women, Wrong conduct for me out of faith; Purāṇa, and the supreme penalty, Harem with Udena. So many, and worn out, Bedspreads, mattress; Floor covers, doormats, Dustcloth, mixed with mud. He got one thousand robes, With the first, the one called Ānanda;
智慧
vinaya
趣旨一致
中
Pañcahi, bhikkhave, aṅgehi samannāgato gilānupaṭṭhāko nālaṁ gilānaṁ upaṭṭhātuṁ— na paṭibalo hoti bhesajjaṁ saṁvidhātuṁ, sappāyāsappāyaṁ na jānāti, asappāyaṁ upanāmeti sappāyaṁ apanāmeti, āmisantaro gilānaṁ upaṭṭhāti no mettacitto, jegucchī hoti uccāraṁ vā passāvaṁ vā kheḷaṁ vā vantaṁ vā nīhātuṁ, na paṭibalo hoti gilānaṁ kālena kālaṁ dhammiyā kathāya sandassetuṁ samādapetuṁ samuttejetuṁ sampahaṁsetuṁ. Pañcahi, bhikkhave, aṅgehi samannāgato gilānupaṭṭhāko alaṁ gilānaṁ upaṭṭhātuṁ— paṭibalo hoti bhesajjaṁ saṁvidhātuṁ, sappāyāsappāyaṁ jānāti, asappāyaṁ apanāmeti sappāyaṁ upanāmeti, mettacitto gilānaṁ upaṭṭhāti no āmisantaro, ajegucchī hoti uccāraṁ vā passāvaṁ vā kheḷaṁ vā vantaṁ vā nīhātuṁ, paṭibalo hoti gilānaṁ kālena kālaṁ dhammiyā kathāya sandassetuṁ samādapetuṁ samuttejetuṁ sampahaṁsetuṁ. 24. Matasantakakathā Tena kho pana samayena dve bhikkhū kosalesu janapade addhānamaggappaṭipannā honti. Te aññataraṁ āvāsaṁ upagacchiṁsu. Tattha aññataro bhikkhu gilāno hoti. “bhagavatā kho, āvuso, gilānupaṭṭhānaṁ vaṇṇitaṁ. Handa mayaṁ, āvuso, imaṁ bhikkhuṁ upaṭṭhahemā”ti.
An attendant who has five qualities is unsuited to nurse the sick: they’re incapable of preparing medicine; not knowing what’s beneficial and what’s harmful, they bring what’s harmful and remove what’s beneficial; they nurse the sick for the sake of worldly gain, not with a mind of good will; they’re disgusted at having to clean up feces, urine, spit, or vomit; they’re incapable of instructing, inspiring, and gladdening the sick person with a teaching from time to time. An attendant who has five qualities is suited to nurse the sick: they’re capable of preparing medicine; knowing what’s beneficial and what’s harmful, they remove what’s harmful and bring what’s beneficial; they nurse the sick with a mind of good will, not for the sake of worldly gain; they’re not disgusted at having to clean up feces, urine, spit, or vomit; they’re capable of instructing, inspiring, and gladdening the sick person with a teaching from time to time.” 24. Discussion of inheritance On one occasion two monks were traveling through the Kosalan country, when they arrived at a monastery with a sick monk. “The Buddha has praised nursing the sick, so let’s nurse this monk.”
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Suṇātu me, bhante, saṅgho. Yasmiṁ vatthusmiṁ ahosi saṅghassa bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇaṁ, so eso bhikkhu āpanno ca ukkhitto ca passi ca osārito ca. Saṅgho tassa vatthussa vūpasamāya saṅghasāmaggiṁ karoti. Yassāyasmato khamati tassa vatthussa vūpasamāya saṅghasāmaggiyā karaṇaṁ, so tuṇhassa, yassa nakkhamati so bhāseyya. Katā saṅghena tassa vatthussa vūpasamāya saṅghasāmaggī. Nihato saṅghabhedo, nihatā saṅgharāji, nihataṁ saṅghavavatthānaṁ, nihataṁ saṅghanānākaraṇaṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti. Tāvadeva uposatho kātabbo, pātimokkhaṁ uddisitabban”ti. 9. Upālisaṅghasāmaggīpucchā Atha kho āyasmā upāli yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Please, venerables, I ask the Sangha to listen. This monk has recognized that he had committed an offense and was ejected. He’s now been readmitted. Because of this, the basis for the arguments and disputes in the Sangha, for the schism, fracture, and separation in the Sangha, has been removed. The Sangha resolves this matter by unifying the Sangha. Any monk who approves of resolving this matter by unifying Sangha should remain silent. Any monk who doesn’t approve should speak up. The Sangha has resolved this matter by unifying the Sangha. The schism in the Sangha has come to an end. The fracture in the Sangha has come to an end. The separation in the Sangha has come to an end. The Sangha approves and is therefore silent. I’ll remember it thus.’ The observance-day ceremony, the recitation of the Monastic Code, should be done straightaway.” 9. Upāli’s questions about unity in the Sangha Soon afterwards Venerable Upāli went to the Buddha, bowed, sat down,
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpassa dhammā bahussutā honti, dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā; ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso; vinaye kho pana ṭhito hoti asaṁhīro; paṭibalo hoti ubho atthapaccatthike assāsetuṁ saññāpetuṁ nijjhāpetuṁ pekkhetuṁ pasādetuṁ; adhikaraṇasamuppādavūpasamanakusalo hoti; adhikaraṇaṁ jānāti; adhikaraṇasamudayaṁ jānāti; adhikaraṇanirodhaṁ jānāti; adhikaraṇanirodhagāminipaṭipadaṁ jānāti. Evañca pana, bhikkhave, sammannitabbo.
One who has learned much, and who retains and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, that have a true goal and are well articulated, and that set out the perfectly complete and pure spiritual life—he has learned many such teachings, retained them in mind, recited them verbally, mentally investigated them, and penetrated them well by view. One who has properly learned both Monastic Codes in detail; who has analyzed them well, thoroughly mastered them, and investigated them well, both in terms of the rules and their detailed exposition. One who is firmly committed to the Monastic Law. One who is capable of making both sides relax, of persuading them, of convincing them, of making them see, of reconciling them. One who is knowledgeable about the arising and resolution of legal issues. One who understands legal issues. One who understands the arising of legal issues. One who understands the ending of legal issues. One who understands the way to the ending of legal issues. And he should be appointed like this.
智慧
vinaya
趣旨一致
中
“ārāme, ayyā, karotha, vihāre patiṭṭhāpetha, dānāni paṭṭhapetha. Buddho loke uppanno. So ca mayā bhagavā nimantito iminā maggena āgacchissatī”ti. Atha kho te manussā anāthapiṇḍikena gahapatinā uyyojitā ārāme akaṁsu, vihāre patiṭṭhāpesuṁ, dānāni paṭṭhapesuṁ. Atha kho anāthapiṇḍiko gahapati sāvatthiṁ gantvā samantā sāvatthiṁ anuvilokesi— “kattha nu kho bhagavā vihareyya? Yaṁ assa gāmato neva atidūre na accāsanne, gamanāgamanasampannaṁ, atthikānaṁ atthikānaṁ manussānaṁ abhikkamanīyaṁ, divā appākiṇṇaṁ, rattiṁ appasaddaṁ, appanigghosaṁ, vijanavātaṁ, manussarāhasseyyakaṁ, paṭisallānasāruppan”ti. Addasā kho anāthapiṇḍiko gahapati jetassa kumārassa uyyānaṁ— gāmato neva atidūre na accāsanne, gamanāgamanasampannaṁ, atthikānaṁ atthikānaṁ manussānaṁ abhikkamanīyaṁ, divā appākiṇṇaṁ, rattiṁ appasaddaṁ, appanigghosaṁ, vijanavātaṁ, manussarāhasseyyakaṁ, paṭisallānasāruppaṁ. Disvāna yena jeto kumāro tenupasaṅkami, upasaṅkamitvā jetaṁ kumāraṁ etadavoca—
to establish monasteries, build dwellings, and prepare offerings, saying, “There’s a Buddha in the world! He’s been invited by me and will be traveling this way.” And that’s what they did. When he arrived at Sāvatthī, Anāthapiṇḍika searched all over the town for a place for the Buddha to stay, thinking, “Where might the Buddha stay that’s neither too far from habitation nor too close, that has good access roads and is easily accessible for people who seek him, that has few people during the day and is quiet at night, that’s free from chatter and offers solitude, a private resting place suitable for seclusion?” Anāthapiṇḍika saw that Prince Jeta’s park had all these qualities. He then went to Prince Jeta and said,
智慧
vinaya
趣旨一致
中
Tajjito brahmadaṇḍena, catussaccaṁ apāpuṇi; Vasībhūtā pañcasatā, tasmā pañcasatī iti. Pañcasatikakkhandhako niṭṭhito.
Condemned by the supreme punishment, Acquired the four truths; Mastered by the five hundred, Therefore it was ‘the group of five hundred’.” The chapter on the group of five hundred is finished.
⚠ 希死念慮の場面では使わない
智慧
vinaya
趣旨一致
中
“yasmiṁ, bhante, vatthusmiṁ hoti saṅghassa bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇaṁ, saṅgho taṁ vatthuṁ avinicchinitvā amūlā mūlaṁ gantvā saṅghasāmaggiṁ karoti, dhammikā nu kho sā, bhante, saṅghasāmaggī”ti? “Yasmiṁ, upāli, vatthusmiṁ hoti saṅghassa bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇaṁ, saṅgho taṁ vatthuṁ avinicchinitvā amūlā mūlaṁ gantvā saṅghasāmaggiṁ karoti, adhammikā sā, upāli, saṅghasāmaggī”ti. “Yasmiṁ pana, bhante, vatthusmiṁ hoti saṅghassa bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇaṁ, saṅgho taṁ vatthuṁ vinicchinitvā mūlā mūlaṁ gantvā saṅghasāmaggiṁ karoti, dhammikā nu kho sā, bhante, saṅghasāmaggī”ti? “Yasmiṁ, upāli, vatthusmiṁ hoti saṅghassa bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇaṁ, saṅgho taṁ vatthuṁ vinicchinitvā mūlā mūlaṁ gantvā saṅghasāmaggiṁ karoti, dhammikā sā, upāli, saṅghasāmaggī”ti. “Kati nu kho, bhante, saṅghasāmaggiyo”ti? “Dvemā, upāli, saṅghasāmaggiyo— atthupāli, saṅghasāmaggī atthāpetā byañjanupetā; atthupāli, saṅghasāmaggī atthupetā ca byañjanupetā ca. Yasmiṁ, upāli, vatthusmiṁ hoti saṅghassa bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇaṁ, saṅgho taṁ vatthuṁ avinicchinitvā amūlā mūlaṁ gantvā saṅghasāmaggiṁ karoti, ayaṁ vuccati, upāli, saṅghasāmaggī atthāpetā byañjanupetā. Yasmiṁ, upāli, vatthusmiṁ hoti saṅghassa bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇaṁ, saṅgho taṁ vatthuṁ vinicchinitvā mūlā mūlaṁ gantvā saṅghasāmaggiṁ karoti, ayaṁ vuccati, upāli, saṅghasāmaggī atthupetā ca byañjanupetā ca.
“Sir, if the basis for the arguments and disputes in the Sangha, for the schism, fracture, and separation in the Sangha, hasn’t been decided by the Sangha, hasn’t been resolved by the Sangha, yet the Sangha unifies the Sangha—is that unity in the Sangha legitimate?” “That unity in the Sangha is illegitimate.” “If the basis for the arguments and disputes in the Sangha, for the schism, fracture, and separation in the Sangha, has been decided by the Sangha, has been resolved by the Sangha, and the Sangha then unifies the Sangha—is that unity in the Sangha legitimate?” “That unity in the Sangha is legitimate.” “And sir, how many kinds of unity in the Sangha are there?” “There are two kinds of unity in the Sangha. There’s the unity in the Sangha where the wording is fulfilled, but not the purpose. And there’s the unity in the Sangha where both the wording and the purpose are fulfilled. If the basis for the arguments and disputes in the Sangha, for the schism, fracture, and separation in the Sangha, hasn’t been decided by the Sangha, hasn’t been resolved by the Sangha, yet the Sangha unifies the Sangha, this is called unity in the Sangha where the wording is fulfilled, but not the purpose. If the basis for the arguments and disputes in the Sangha, for the schism, fracture, and separation in the Sangha, has been decided by the Sangha, has been resolved by the Sangha, and the Sangha then unifies the Sangha, this is called unity in the Sangha where both the wording and the purpose are fulfilled.”
智慧
vinaya
趣旨一致
中
Paṭhamaṁ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Amhākaṁ imasmiṁ adhikaraṇe vinicchiyamāne anantāni ceva bhassāni jāyanti, na cekassa bhāsitassa attho viññāyati. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmañca itthannāmañca bhikkhuṁ sammanneyya ubbāhikāya imaṁ adhikaraṇaṁ vūpasametuṁ. Esā ñatti. Suṇātu me, bhante, saṅgho. Amhākaṁ imasmiṁ adhikaraṇe vinicchiyamāne anantāni ceva bhassāni jāyanti, na cekassa bhāsitassa attho viññāyati. Saṅgho itthannāmañca itthannāmañca bhikkhuṁ sammannati ubbāhikāya imaṁ adhikaraṇaṁ vūpasametuṁ. Yassāyasmato khamati itthannāmassa ca itthannāmassa ca bhikkhuno sammuti ubbāhikāya imaṁ adhikaraṇaṁ vūpasametuṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.
First a monk should be asked, and then a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. While we were discussing this legal issue, there was endless talk, but not a single statement that was clear. If the Sangha is ready, it should appoint monk so-and-so and monk so-and-so to a committee to resolve this legal issue. This is the motion. Please, venerables, I ask the Sangha to listen. While we were discussing this legal issue, there was endless talk, but not a single statement that was clear. The Sangha appoints monk so-and-so and monk so-and-so to a committee to resolve this legal issue. Any monk who approves of appointing monk so-and-so and monk so-and-so to a committee should remain silent. Any monk who doesn’t approve should speak up.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Adhivāsesi bhagavā tuṇhībhāvena. Atha kho suppiyo upāsako bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho suppiyo upāsako tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—“kālo, bhante, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena suppiyassa upāsakassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, saddhiṁ bhikkhusaṅghena. Atha kho suppiyo upāsako yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho suppiyaṁ upāsakaṁ bhagavā etadavoca—“kahaṁ, suppiyā”ti? “Gilānā, bhagavā”ti. “Tena hi āgacchatū”ti. “Na, bhagavā, ussahatī”ti. “Tena hi pariggahetvāpi ānethā”ti.
The Buddha consented by remaining silent. Knowing that the Buddha had consented, Suppiya got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left. The following morning Suppiya had various kinds of fine foods prepared. He then had the Buddha informed that the meal was ready. The Buddha robed up, took his bowl and robe, and went to Suppiya’s house where he sat down on the prepared seat together with the Sangha of monks. Suppiya approached the Buddha and bowed down to him. When the Buddha asked him where Suppiyā was, he replied that she was sick. “Well then, please tell her to come.” “She’s not able, sir.” “Well then, carry her in here.”
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Atha kho āyasmā upāli uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ gāthāya ajjhabhāsi— “Saṅghassa kiccesu ca mantanāsu ca, Atthesu jātesu vinicchayesu ca; Kathaṁpakārodha naro mahatthiko, Bhikkhu kathaṁ hotidha paggahāraho”ti. “Anānuvajjo paṭhamena sīlato, Avekkhitācāro susaṁvutindriyo; Paccatthikā nūpavadanti dhammato, Na hissa taṁ hoti vadeyyu yena naṁ. So tādiso sīlavisuddhiyā ṭhito,
Upāli then got up from his seat, arrange his upper robe over one shoulder, raise his joined palms, and spoke to the Buddha in verse: “In regard to the duties and discussions of the Sangha, In regard to the business that arises and the investigations— A person of great value, how does he handle these? How is a monk fit to deal with these?” “Blameless in the basic morality, Watching his own behavior, with senses well-restrained— His enemies cannot legitimately criticize him; There’s nothing for them to correct in him. Having such purity of conduct,
⚠ 初手で出すと冷たく見える,出家者向けの文脈
智慧
vinaya
趣旨一致
中
‘Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ ekāhappaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ dadeyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ ekāhappaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ yācati. Saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ deti. Yassāyasmato khamati udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsassa dānaṁ, so tuṇhassa;
‘Please, venerables, I ask the Sangha to listen. The monk Udāyī has committed one offense of intentional emission of semen, concealed for one day. He’s asking the Sangha for probation for one day for that offense. If the Sangha is ready, it should give him that probation. This is the motion. Please, venerables, I ask the Sangha to listen. The monk Udāyī has committed one offense of intentional emission of semen, concealed for one day. He’s asking the Sangha for probation for one day for that offense. The Sangha gives him that probation. Any monk who approves of giving him that probation should remain silent.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Sammato saṅghena itthannāmo ca itthannāmo ca bhikkhu ubbāhikāya imaṁ adhikaraṇaṁ vūpasametuṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti. Te ce, bhikkhave, bhikkhū sakkonti taṁ adhikaraṇaṁ ubbāhikāya vūpasametuṁ, idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ. Sammukhāvinayena. Kiñca tattha sammukhāvinayasmiṁ? Dhammasammukhatā, vinayasammukhatā, puggalasammukhatā …pe… evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ. Tehi ce, bhikkhave, bhikkhūhi tasmiṁ adhikaraṇe vinicchiyamāne tatrāssa bhikkhu dhammakathiko, tassa neva suttaṁ āgataṁ hoti, no suttavibhaṅgo, so atthaṁ asallakkhento byañjanacchāyāya atthaṁ paṭibāhati, byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā— ‘Suṇantu me āyasmantā.
The Sangha has appointed monk so-and-so and monk so-and-so to a committee to resolve this legal issue. The Sangha approves and is therefore silent. I’ll remember it thus.’ If those monks are able to resolve that legal issue by committee, this is called the resolution of a legal issue. It’s been resolved face-to-face. Face-to-face with what? Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned. This is the meaning of face-to-face with the Sangha: the monks who should be present have arrived, consent has been brought for those who are eligible to give their consent, and no-one present objects to the decision. This is the meaning of face-to-face with the Teaching and the Monastic Law: the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved. This is the meaning of face-to-face with the persons concerned: both sides—those who are disputing and those they’re disputing with—are present. When a legal issue has been resolved like this, if any of the participants reopen it, they incur an offense entailing confession for the reopening. Dealing with obstructive monks While those monks are discussing that legal issue, there may be a monk there who’s an expounder of the Teaching, but who doesn’t know the Monastic Code or its analysis. Not understanding the meaning, he obstructs it by obscuring it with the wording. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask you to listen.
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Visārado hoti visayha bhāsati; Nacchambhati parisagato na vedhati, Atthaṁ na hāpeti anuyyutaṁ bhaṇaṁ. Tatheva pañhaṁ parisāsu pucchito, Na ceva pajjhāyati na maṅku hoti; So kālāgataṁ byākaraṇārahaṁ vaco, Rañjeti viññūparisaṁ vicakkhaṇo. Sagāravo vuḍḍhataresu bhikkhusu, Ācerakamhi ca sake visārado; Alaṁ pametuṁ paguṇo kathetave,
Enabled, he speaks confidently; Without fear, he doesn’t tremble in a gathering; He doesn’t neglect the meaning and speaks naturally. If then asked a question in a gathering, He’s neither shy nor timid. His words are timely and pertinent; He watchfully satisfies a discerning gathering. Respectful of more senior monks, Having confidence in his teacher, Able to investigate, clever in discussion,
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
Ayaṁ itthannāmo bhikkhu dhammakathiko. Imassa neva suttaṁ āgataṁ hoti, no suttavibhaṅgo. So atthaṁ asallakkhento byañjanacchāyāya atthaṁ paṭibāhati. Yadāyasmantānaṁ pattakallaṁ, itthannāmaṁ bhikkhuṁ vuṭṭhāpetvā avasesā imaṁ adhikaraṇaṁ vūpasameyyāmā’ti. Te ce, bhikkhave, bhikkhū taṁ bhikkhuṁ vuṭṭhāpetvā sakkonti taṁ adhikaraṇaṁ vūpasametuṁ, idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ. Sammukhāvinayena. Kiñca tattha sammukhāvinayasmiṁ? Dhammasammukhatā, vinayasammukhatā, puggalasammukhatā …pe… evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ. Tehi ce, bhikkhave, bhikkhūhi tasmiṁ adhikaraṇe vinicchiyamāne tatrāssa bhikkhu dhammakathiko, tassa suttañhi kho āgataṁ hoti, no suttavibhaṅgo, so atthaṁ asallakkhento byañjanacchāyāya atthaṁ paṭibāhati, byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā—
The monk so-and-so is an expounder of the Teaching, but doesn’t know the Monastic Code or its analysis. Not understanding the meaning, he obstructs it by obscuring it with the wording. If the venerables are ready, we should ask monk so-and-so to leave, with the remainder of us resolving this legal issue.’ If, after that monk has left, those monks are able to resolve that legal issue, this is called the resolution of a legal issue. It’s been resolved face-to-face. Face-to-face with what? Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned. … When a legal issue has been resolved like this, if any of the participants reopen it, they incur an offense entailing confession for the reopening. While those monks are discussing that legal issue, there may be a monk there who’s an expounder of the Teaching. He knows the Monastic Code, but not its analysis. Not understanding the meaning, he obstructs it by obscuring it with the wording. A competent and capable monk should then inform the Sangha:
⚠ 出家者向けの文脈
智慧
vinaya
趣旨一致
中
“Natthi me, āvuso, hiraññassa paṭivīso, nāhaṁ hiraññaṁ sādiyāmī”ti. Atha kho vesālikā vajjiputtakā bhikkhū— “ayaṁ, āvuso, yaso kākaṇḍakaputto upāsake saddhe pasanne akkosati, paribhāsati, appasādaṁ karoti; handassa mayaṁ paṭisāraṇīyakammaṁ karomā”ti te tassa paṭisāraṇīyakammaṁ akaṁsu. Atha kho āyasmā yaso kākaṇḍakaputto vesālike vajjiputtake bhikkhū etadavoca— “bhagavatā, āvuso, paññattaṁ— ‘paṭisāraṇīyakammakatassa bhikkhuno anudūto dātabbo’ti. Detha me, āvuso, anudūtaṁ bhikkhun”ti. Atha kho vesālikā vajjiputtakā bhikkhū ekaṁ bhikkhuṁ sammannitvā āyasmato yasassa kākaṇḍakaputtassa anudūtaṁ adaṁsu. Atha kho āyasmā yaso kākaṇḍakaputto anudūtena bhikkhunā saddhiṁ vesāliṁ pavisitvā vesālike upāsake etadavoca—
“There’s no share for me. I don’t accept money.” The Vajjian monks said to one another, “Yasa is abusing and reviling the lay followers who have faith and confidence. He’s destroying their confidence. Let’s do a legal procedure of reconciliation against him.” And they did just that. Yasa said to them, “The Buddha has laid down that a monk who has had a legal procedure of reconciliation done against him should be given a monk as a companion messenger. Please give me a companion.” They then appointed a monk and gave him to Yasa as a companion messenger. Yasa entered Vesālī with his companion and said to the lay followers,
⚠ 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）