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経典: 増支部経典
✕ クリア
智慧
増支部経典
趣旨一致
長
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu nacirasseva catasso paṭisambhidā sayaṁ abhiññā sacchikatvā upasampajja vihareyya. Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu nacirasseva catasso paṭisambhidā sayaṁ abhiññā sacchikatvā upasampajja vihareyyā”ti. Katamehi sattahi? Idha, bhikkhave, bhikkhu ‘idaṁ me cetaso līnattan’ti yathābhūtaṁ pajānāti; ajjhattaṁ saṅkhittaṁ vā cittaṁ ‘ajjhattaṁ me saṅkhittaṁ cittan’ti yathābhūtaṁ pajānāti; bahiddhā vikkhittaṁ vā cittaṁ ‘bahiddhā me
“Mendicants, a mendicant with seven qualities will soon realize the four kinds of textual analysis and live having achieved them with their own insight. A mendicant with these seven qualities will soon realize the four kinds of textual analysis and live having achieved them with their own insight.” What seven? It’s when a mendicant truly understands: ‘This is mental sluggishness’. They truly understand internally constricted mind as ‘internally constricted mind’. They truly understand externally
以下に翻訳を示します。
「比丘たちよ、七つの功徳を具えた比丘は、やがて四種の無礙解を現証し、自らの智慧をもってそれを成就して住するであろう。七つの功徳を具えた比丘は、やがて四種の無礙解を現証し、自らの智慧をもってそれを成就して住するであろう。」では、七つとは何か。それは、比丘が「これは心の沈滞である」と如実に了知することである。比丘が内に萎縮した心を「内に萎縮した心」として如実に了知することである。さらに外に
⚠ 出家者向けの文脈
智慧
増支部経典
趣旨一致
長
“Tayo, bhikkhave, atthavase sampassamānena alameva paresaṁ dhammaṁ desetuṁ. Katame tayo? Yo dhammaṁ deseti so atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca. Yo dhammaṁ suṇāti so atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca. Yo ceva dhammaṁ deseti yo ca dhammaṁ suṇāti ubho atthappaṭisaṁvedino ca honti dhammappaṭisaṁvedino ca. Ime kho, bhikkhave, tayo atthavase sampassamānena alameva paresaṁ dhammaṁ desetun”ti.
“Mendicants, taking three reasons into consideration provides quite enough motivation to teach Dhamma to another. What three? When the teacher understands the meaning and the teaching. When the audience understands the meaning and the teaching. When both the teacher and the audience understand the meaning and the teaching. Taking these three reasons into consideration provides quite enough motivation to teach Dhamma to another.”
「比丘たちよ、三つの理由を考慮すれば、他者に法を説くに十分な動機となる。その三つとは何か。説く者が義（意味）と法（教え）を理解しているとき。聴く者が義と法を理解しているとき。説く者と聴く者の双方が義と法を理解しているとき。これら三つの理由を考慮すれば、他者に法を説くに十分な動機となる。」
智慧
増支部経典
趣旨一致
長
“Sattahi, bhikkhave, dhammehi samannāgato sāriputto catasso paṭisambhidā sayaṁ abhiññā sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, sattahi dhammehi samannāgato sāriputto catasso paṭisambhidā sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti. Katamehi sattahi? Idha, bhikkhave, sāriputto ‘idaṁ me cetaso līnattan’ti yathābhūtaṁ pajānāti; ajjhattaṁ saṅkhittaṁ vā cittaṁ ‘ajjhattaṁ me saṅkhittaṁ cittan’ti yathābhūtaṁ pajānāti; bahiddhā vikkhittaṁ vā cittaṁ ‘bahiddhā me vikkhittaṁ cittan’ti
“Mendicants, having seven qualities, Sāriputta realized the four kinds of textual analysis and lives having achieved them with his own insight. Having these seven qualities, Sāriputta realized the four kinds of textual analysis and lives having achieved them with his own insight.” What seven? It’s when Sāriputta truly understood: ‘This is mental sluggishness’. He truly understood internally constricted mind as ‘internally constricted mind’. He truly understood externally scattered mind as ‘exter
「比丘たちよ、七つの徳を具えることによって、舎利弗は四無碍解を現証し、みずからの智慧をもってそれを成就して住するのである。いかなる七つの徳を具えることによって、舎利弗は四無碍解を現証し、みずからの智慧をもってそれを成就して住するのか。」「すなわち、舎利弗は『これが心の沈滞である』と如実に了知した。彼は内に萎縮した心を『内に萎縮した心である』と如実に了知した。彼は外に散乱した心を『外に散乱した心である』と如実に了知した。
智慧
増支部経典
趣旨一致
長
“Ariyamaggañca vo, bhikkhave, dhammaṁ desessāmi anariyamaggañca. katamo ca, bhikkhave, anariyo maggo? Micchādiṭṭhi …pe… micchāvimutti— ayaṁ vuccati, bhikkhave, anariyo maggo. Katamo ca, bhikkhave, ariyo maggo? Sammādiṭṭhi …pe… sammāvimutti— ayaṁ vuccati, bhikkhave, ariyo maggo”ti.
“I will teach you the noble path and the ignoble path. … And what is the ignoble path? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the ignoble path. And what is the noble path? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the noble path.”
「我、汝らに聖道と非聖道を説かん。……いかなるものか、非聖道とは。邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定、邪智、邪解脱——これを非聖道と名づく。いかなるものか、聖道とは。正見、正思惟、正語、正業、正命、正精進、正念、正定、正智、正解脱——これを聖道と名づく。」
智慧
増支部経典
趣旨一致
長
“Tīhi, bhikkhave, ṭhānehi kathā pavattinī hoti. Katamehi tīhi? Yo dhammaṁ deseti so atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca. Yo dhammaṁ suṇāti so atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca. Yo ceva dhammaṁ deseti yo ca dhammaṁ suṇāti ubho atthappaṭisaṁvedino ca honti dhammappaṭisaṁvedino ca. Imehi kho, bhikkhave, tīhi ṭhānehi kathā pavattinī hotī”ti.
“In three situations, mendicants, conversation flows. What three? When the teacher understands the meaning and the teaching. When the audience understands the meaning and the teaching. When both the teacher and the audience understand the meaning and the teaching. These are the three situations in which conversation flows.”
「比丘たちよ、三つの状況において、対話は円滑に流れる。いかなる三つか。師が義と法を理解しているとき。聴衆が義と法を理解しているとき。師と聴衆の双方が義と法を理解しているとき。これらが、対話の円滑に流れる三つの状況である。」
智慧
増支部経典
趣旨一致
長
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu cittaṁ vase vatteti, no ca bhikkhu cittassa vasena vattati. Katamehi sattahi? Idha, bhikkhave, bhikkhu samādhikusalo hoti, samādhissa samāpattikusalo hoti, samādhissa ṭhitikusalo hoti, samādhissa vuṭṭhānakusalo hoti, samādhissa kalyāṇakusalo hoti, samādhissa gocarakusalo hoti, samādhissa abhinīhārakusalo hoti. Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu cittaṁ vase vatteti, no ca bhikkhu cittassa vasena vattatī”ti.
“Mendicants, a mendicant with seven qualities masters their mind and is not mastered by it. What seven? It’s when a mendicant is skilled at immersion, skilled in entering immersion, skilled in remaining in immersion, skilled in emerging from immersion, skilled in positivity for immersion, skilled in the territory of immersion, and skilled in projecting the mind purified by immersion. A mendicant with these seven qualities masters their mind and is not mastered by it.”
「比丘たちよ、七つの徳目を具えた比丘は、その心を自在に御し、心に御されることなし。いかなる七つか。すなわち、比丘が三昧に善巧であること、三昧に入ることに善巧であること、三昧に住することに善巧であること、三昧より出ることに善巧であること、三昧に対して喜悦を抱くことに善巧であること、三昧の境域に善巧であること、そして三昧によりて清浄となりたる心を向けることに善巧であること。比丘たちよ、これらの七つの徳目を具えた比丘は、その心を自在に御し、心に御されることなし。」
⚠ 出家者向けの文脈
智慧
増支部経典
趣旨一致
長
“Kaṇhamaggañca vo, bhikkhave, dhammaṁ desessāmi sukkamaggañca. katamo ca, bhikkhave, kaṇhamaggo? Micchādiṭṭhi …pe… micchāvimutti— ayaṁ vuccati, bhikkhave, kaṇhamaggo. Katamo ca, bhikkhave, sukkamaggo? Sammādiṭṭhi …pe… sammāvimutti— ayaṁ vuccati, bhikkhave, sukkamaggo”ti.
“I will teach you the dark path and the bright path. … And what is the dark path? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the dark path. And what is the bright path? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the bright path.”
「われは汝らに、黒の道と白の道を説かん。……では、黒の道とは何か。邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定、邪智、邪解脱——これを黒の道と言う。では、白の道とは何か。正見、正思惟、正語、正業、正命、正精進、正念、正定、正智、正解脱——これを白の道と言う。」
智慧
増支部経典
趣旨一致
長
Ekaṁ samayaṁ …pe… anāthapiṇḍikassa ārāme. Atha kho sumanā rājakumārī pañcahi rathasatehi pañcahi rājakumārisatehi parivutā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho sumanā rājakumārī bhagavantaṁ etadavoca: Tatheva sīlasampanno, saddho purisapuggalo; Sabbe maccharino loke, cāgena atirocati. Yathāpi megho thanayaṁ, vijjumālī satakkaku; Thalaṁ ninnañca pūreti, abhivassaṁ vasundharaṁ. Evaṁ dassanasampanno, sammāsambuddhasāvako; Macchari
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Princess Sumanā, escorted by five hundred chariots and five hundred royal maidens, went up to the Buddha, bowed, sat down to one side, and said to him: So too, a faithful individual, perfect in ethics, outshines with their generosity all the world’s stingy people. The thundering rain cloud, its hundred peaks wreathed in lightning, pours down over the rich earth, soaking the uplands and valleys. Even
時に、世尊はサーヴァッティーのジェータ林、アナータピンディカの園に滞在しておられた。そのとき、スマナー王女は、五百の車駕と五百人の王宮の侍女たちを従えて世尊のもとへ参り、礼拝して一傍らに坐し、次のように申し上げた。「信心篤く、戒律において完成した者は、その布施の功徳によって、世のあらゆる慳貪なる人々を遥かに凌駕いたします。雷鳴轟く雨雲は、百の峰々を稲妻の光で包みながら、豊かな大地の上に雨を降り注ぎ、高地も谷間もあまねく潤します。」
智慧
増支部経典
趣旨一致
長
“Sattahi, bhikkhave, dhammehi samannāgato sāriputto cittaṁ vase vatteti, no ca sāriputto cittassa vasena vattati. Katamehi sattahi? Idha, bhikkhave, sāriputto samādhikusalo hoti, samādhissa samāpattikusalo, samādhissa ṭhitikusalo, samādhissa vuṭṭhānakusalo, samādhissa kalyāṇakusalo, samādhissa gocarakusalo, samādhissa abhinīhārakusalo hoti. Imehi kho, bhikkhave, sattahi dhammehi samannāgato sāriputto cittaṁ vase vatteti, no ca sāriputto cittassa vasena vattatī”ti.
“Mendicants, having seven qualities Sāriputta has mastered his mind and is not mastered by it. What seven? Sāriputta is skilled at immersion, skilled in entering immersion, skilled in remaining in immersion, skilled in emerging from immersion, skilled in positivity for immersion, skilled in the territory of immersion, and skilled in projecting the mind purified by immersion. Having these seven qualities Sāriputta has mastered his mind and is not mastered by it.”
「比丘たちよ、七つの功徳を具えることによって、舎利弗は心を制御し、心に制御されることがない。その七とは何か。舎利弗は三昧に巧みであり、三昧に入ることに巧みであり、三昧に住することに巧みであり、三昧より出ることに巧みであり、三昧に対する意欲に巧みであり、三昧の境地に巧みであり、三昧によって清浄となった心を向けることに巧みである。この七つの功徳を具えることによって、舎利弗は心を制御し、心に制御されることがない。」
智慧
増支部経典
趣旨一致
長
“Saddhammañca vo, bhikkhave, dhammaṁ desessāmi asaddhammañca. katamo ca, bhikkhave, asaddhammo? Micchādiṭṭhi …pe… micchāvimutti— ayaṁ vuccati, bhikkhave, asaddhammo. Katamo ca, bhikkhave, saddhammo? Sammādiṭṭhi …pe… sammāvimutti— ayaṁ vuccati, bhikkhave, saddhammo”ti.
“I will teach you what is the true teaching and what is not the true teaching. … And what is not the true teaching? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called what is not the true teaching. And what is the true teaching? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and righ
真の教えとは何か、また真の教えにあらざるものとは何かを、汝らに説き示さん。
……では、真の教えにあらざるものとは何か。邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定、邪智、邪解脱——これを、真の教えにあらざるものと名づく。
では、真の教えとは何か。正見、正思惟、正語、正業、正命、正精進、正念、正定、正智、正解脱——これを、真の教えと名づく。
智慧
増支部経典
趣旨一致
長
“Sappurisadhammañca vo, bhikkhave, desessāmi asappurisadhammañca. katamo ca, bhikkhave, asappurisadhammo? Micchādiṭṭhi …pe… micchāvimutti— ayaṁ vuccati, bhikkhave, asappurisadhammo. Katamo ca, bhikkhave, sappurisadhammo? Sammādiṭṭhi …pe… sammāvimutti— ayaṁ vuccati, bhikkhave, sappurisadhammo”ti.
“Mendicants, I will teach you the teaching of the true persons and the teaching of the untrue persons. … And what is the teaching of the untrue persons? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is the teaching of the untrue persons. And what is the teaching of the true persons? Right view, right thought, right speech, right action, right livelihood, right effort, right mindf
比丘たちよ、われは今、正人の法と非人の法を説かん。……では、非人の法とは何か。邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定、邪智、邪解脱、これを非人の法と言う。では、正人の法とは何か。正見、正思惟、正語、正業、正命、正精進、正念、正定、正智、正解脱、これを正人の法と言う。
智慧
増支部経典
趣旨一致
長
“Sattimā, bhikkhave, viññāṇaṭṭhitiyo. Katamā satta? Santi, bhikkhave, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā. Ayaṁ paṭhamā viññāṇaṭṭhiti. Santi, bhikkhave, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṁ dutiyā viññāṇaṭṭhiti. Santi, bhikkhave, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. Ayaṁ tatiyā viññāṇaṭṭhiti. Santi, bhikkhave, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā.
“Mendicants, there are these seven planes of consciousness. What seven? There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. This is the first plane of consciousness. There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption. This is the second plane of consciousness. There are sentient beings that are unified
比丘たちよ、七つの識処がある。いかなる七つか。
身も異なり、想も異なる有情がいる。例えば、人間、一部の天神たち、そして一部の悪趣の衆生がそれである。これが第一の識処である。
身は異なれども、想は一つなる有情がいる。例えば、初禅によって梵衆天に生まれた諸天がそれである。これが第二の識処である。
身は一つなれども……
智慧
増支部経典
趣旨一致
長
“Uppādetabbañca vo, bhikkhave, dhammaṁ desessāmi na uppādetabbañca. katamo ca, bhikkhave, na uppādetabbo dhammo? Micchādiṭṭhi …pe… micchāvimutti— ayaṁ vuccati, bhikkhave, na uppādetabbo dhammo. Katamo ca, bhikkhave, uppādetabbo dhammo? Sammādiṭṭhi …pe… sammāvimutti— ayaṁ vuccati, bhikkhave, uppādetabbo dhammo”ti.
“I will teach you the principle to activate and the principle not to activate. … And what is the principle not to activate? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the principle not to activate. And what is the principle to activate? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right kno
以下に、増支部経典（AN10.149）の該当箇所を格調高い日本語に翻訳いたします。
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「我は汝らに、修すべき法と修すべからざる法とを説かん。……では、修すべからざる法とは何か。邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定、邪智、および邪解脱、これを修すべからざる法と称す。では、修すべき法とは何か。正見、正思惟、正語、正業、正命、正精進、正念、正定、正智、および正解脱、これを修すべき法と称す。」
智慧
増支部経典
趣旨一致
長
“Himavantaṁ, bhikkhave, pabbatarājaṁ nissāya mahāsālā tīhi vaḍḍhīhi vaḍḍhanti. Katamāhi tīhi? Sākhāpattapalāsena vaḍḍhanti, tacapapaṭikāya vaḍḍhanti, pheggusārena vaḍḍhanti. Himavantaṁ, bhikkhave, pabbatarājaṁ nissāya mahāsālā imāhi tīhi vaḍḍhīhi vaḍḍhanti. Evamevaṁ kho, bhikkhave, saddhaṁ kulapatiṁ nissāya anto jano tīhi vaḍḍhīhi vaḍḍhati. Katamāhi tīhi? Saddhāya vaḍḍhati, sīlena vaḍḍhati, paññāya vaḍḍhati. Saddhaṁ, bhikkhave, kulapatiṁ nissāya anto jano imāhi tīhi vaḍḍhīhi vaḍḍhatīti. Yathāpi
“Mendicants, great sal trees grow in three ways supported by the Himalayas, the king of mountains. What three? The branches, leaves, and foliage; the bark and shoots; and the softwood and heartwood. Great sal trees grow in these three ways supported by the Himalayas, the king of mountains. In the same way, a family grows in three ways supported by a family head with faith. What three? Faith, ethics, and wisdom. A family grows in these three ways supported by a family head with faith. Supported b
比丘たちよ、大沙羅樹は山の王たるヒマラヤに支えられ、三つの様相において成長する。その三つとは何か。枝・葉・茂み、樹皮・新芽、そして辺材と心材である。大沙羅樹は山の王たるヒマラヤに支えられ、かくの如く三つの様相において成長する。同様に、信ある家長に支えられた家族もまた、三つの様相において成長する。その三つとは何か。信・戒・慧である。信ある家長に支えられた家族は、かくの如く三つの様相において成長する。
智慧
増支部経典
趣旨一致
長
“Āsevitabbañca vo, bhikkhave, dhammaṁ desessāmi na āsevitabbañca. katamo ca, bhikkhave, na āsevitabbo dhammo? Micchādiṭṭhi …pe… micchāvimutti— ayaṁ vuccati, bhikkhave, na āsevitabbo dhammo. Katamo ca, bhikkhave, āsevitabbo dhammo? Sammādiṭṭhi …pe… sammāvimutti— ayaṁ vuccati, bhikkhave, āsevitabbo dhammo”ti.
“I will teach you the principle to cultivate and the principle not to cultivate. … And what is the principle not to cultivate? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the principle not to cultivate. And what is the principle to cultivate? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, righ
「我、汝らに修すべき法と修すべからざる法を説かん。……では、修すべからざる法とは何か。邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定、邪智、邪解脱——これを修すべからざる法と名づく。では、修すべき法とは何か。正見、正思惟、正語、正業、正命、正精進、正念、正定、正智、正解脱——
智慧
増支部経典
趣旨一致
長
“Bhāvetabbañca vo, bhikkhave, dhammaṁ desessāmi na bhāvetabbañca. katamo ca, bhikkhave, na bhāvetabbo dhammo? Micchādiṭṭhi …pe… micchāvimutti— ayaṁ vuccati, bhikkhave, na bhāvetabbo dhammo. Katamo ca, bhikkhave, bhāvetabbo dhammo? Sammādiṭṭhi …pe… sammāvimutti— ayaṁ vuccati, bhikkhave, bhāvetabbo dhammo”ti.
“I will teach you the principle to develop and the principle not to develop. … And what is the principle not to develop? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the principle not to develop. And what is the principle to develop? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledg
私は汝らに、修習すべき法と修習すべからざる法を説かん。
……では、修習すべからざる法とは何か。邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定、邪智、および邪解脱——これを修習すべからざる法と称す。
では、修習すべき法とは何か。正見、正思惟、正語、正業、正命、正精進、正念、正定、正智、および正解脱——これを修習すべき法と称す。
智慧
増支部経典
趣旨一致
長
“Bahulīkātabbañca vo, bhikkhave, dhammaṁ desessāmi na bahulīkātabbañca. katamo ca, bhikkhave, na bahulīkātabbo dhammo? Micchādiṭṭhi …pe… micchāvimutti— ayaṁ vuccati, bhikkhave, na bahulīkātabbo dhammo. Katamo ca, bhikkhave, bahulīkātabbo dhammo? Sammādiṭṭhi …pe… sammāvimutti— ayaṁ vuccati, bhikkhave, bahulīkātabbo dhammo”ti.
“I will teach you the principle to make much of and the principle not to make much of. … And what is the principle not to make much of? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the principle not to make much of. And what is the principle to make much of? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right
「多くを成すべき理と、多くを成すべからざる理を、汝らに説かん。……では、多くを成すべからざる理とは何か。邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定、邪智、邪解脱、これを多くを成すべからざる理と名づく。では、多くを成すべき理とは何か。正見、正思惟、正語、正業、正命、正精進、正念、正
智慧
増支部経典
趣旨一致
長
“Anussaritabbañca vo, bhikkhave, dhammaṁ desessāmi na anussaritabbañca. katamo ca, bhikkhave, na anussaritabbo dhammo? Micchādiṭṭhi …pe… micchāvimutti— ayaṁ vuccati, bhikkhave, na anussaritabbo dhammo. Katamo ca, bhikkhave, anussaritabbo dhammo? Sammādiṭṭhi …pe… sammāvimutti— ayaṁ vuccati, bhikkhave, anussaritabbo dhammo”ti.
“I will teach you the principle to recollect and the principle not to recollect. … And what is the principle not to recollect? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the principle not to recollect. And what is the principle to recollect? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, righ
「憶念すべき法と憶念すべからざる法とを、汝らに説かん。……では、憶念すべからざる法とは何か。邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定、邪智、邪解脱——これを憶念すべからざる法と謂う。では、憶念すべき法とは何か。正見、正思惟、正語、正業、正命、正精進、正念、正定、正智、正解脱——
智慧
増支部経典
趣旨一致
長
“Himavantaṁ, bhikkhave, pabbatarājaṁ nissāya mahāsālā pañcahi vaḍḍhīhi vaḍḍhanti. Katamāhi pañcahi? Saddhāya vaḍḍhati; sīlena vaḍḍhati; sutena vaḍḍhati; cāgena vaḍḍhati; paññāya vaḍḍhati. Saddhaṁ, bhikkhave, kulaputtaṁ nissāya antojano imāhi pañcahi vaḍḍhīhi vaḍḍhatīti. Katamāhi pañcahi? Sākhāpattapalāsena vaḍḍhanti; tacena vaḍḍhanti; papaṭikāya vaḍḍhanti; pheggunā vaḍḍhanti; sārena vaḍḍhanti. Himavantaṁ, bhikkhave, pabbatarājaṁ nissāya mahāsālā imāhi pañcahi vaḍḍhīhi vaḍḍhanti. Evamevaṁ kho, bh
“Mendicants, great sal trees grow in five ways supported by the Himalayas, the king of mountains. What five? Faith, ethics, learning, generosity, and wisdom. A family grows in these five ways supported by a family head with faith. What five? The branches, leaves, and foliage; the bark; the shoots; the softwood; and the hardwood. Great sal trees grow in these five ways supported by the Himalayas, the king of mountains. In the same way, a family grows in five ways supported by a family head with f
比丘たちよ、偉大なサーラ樹は、山の王たるヒマラヤに支えられて、五つの形で育ちます。その五つとは何か。信、戒、聞、捨、慧です。同様に、家族もまた、信を持つ家長に支えられて、五つの形で育ちます。その五つとは何か。枝葉と茂り、樹皮、新芽、辺材、そして心材です。偉大なサーラ樹は、山の王たるヒマラヤに支えられて、これら五つの形で育ちます。同様に、家族もまた、信を持つ家長に支えられて、五つの形で育つのです。
智慧
増支部経典
趣旨一致
長
“Sacchikātabbañca vo, bhikkhave, dhammaṁ desessāmi na sacchikātabbañca. katamo ca, bhikkhave, na sacchikātabbo dhammo? Micchādiṭṭhi …pe… micchāvimutti— ayaṁ vuccati, bhikkhave, na sacchikātabbo dhammo. Katamo ca, bhikkhave, sacchikātabbo dhammo? Sammādiṭṭhi …pe… sammāvimutti— ayaṁ vuccati, bhikkhave, sacchikātabbo dhammo”ti.
“I will teach you the principle to realize and the principle not to realize. … And what is the principle not to realize? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the principle not to realize. And what is the principle to realize? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledg
以下に翻訳を示します。
「我、汝らに、証すべき法と証すべからざる法を説かん。……では、証すべからざる法とは何か。邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定、邪智、そして邪解脱——これを証すべからざる法と謂う。では、証すべき法とは何か。正見、正思惟、正語、正業、正命、正精進、正念、正定、正智、そして正解脱——これを証すべき法と謂う。」
経典データの出典: SuttaCentral（CC0ライセンス）