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経典: 長部経典
✕ クリア
智慧
長部経典
趣旨一致
長
Atha kho cundo kammāraputto bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho cundo kammāraputto tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā pahūtañca sūkaramaddavaṁ bhagavato kālaṁ ārocāpesi: “kālo, bhante, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena cundassa kammāraputtassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisa
Then, knowing that the Buddha had consented, Cunda got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. And when the night had passed Cunda had delicious fresh and cooked foods prepared in his own home, and plenty of pork on the turn. Then he had the Buddha informed of the time, saying, “Sir, it’s time. The meal is ready.” Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Cunda together with the mendi
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
Puna caparaṁ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā. Katame dasa? Ayampi dhammo nāthakaraṇo. Puna caparaṁ, āvuso, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. Ayampi dhammo nāthakaraṇo. Dasa kasiṇāyatanāni. Pathavīkasiṇameko sañjānāti, uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. Āpokasiṇameko sañjānāti …pe… tejokasiṇameko sañjānāti … vāyokasiṇameko sañjānāti …
Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. What are the teachings grouped by ten? This too is a quality that serves as protector. Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This too is a quality that serves as protector. <em>Ten universal dimensions of meditation:</em> Someone perceiv
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
Nāhaṁ taṁ, cunda, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yassa taṁ paribhuttaṁ sammā pariṇāmaṁ gaccheyya aññatra tathāgatassā”ti. “Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṁ ahosi sūkaramaddavaṁ avasiṭṭhaṁ, taṁ sobbhe nikhaṇitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā
I don’t see anyone in this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—who could properly digest it except for the Realized One.” “Yes, sir,” replied Cunda. He did as he was asked, then came back to the Buddha, bowed, and sat down to one side. Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he got up from his seat and left. Then the Buddha together with a large Saṅgha of mendicant
智慧
長部経典
趣旨一致
短
Etadānuttariyaṁ, bhante, padhānesu.
This is unsurpassable when it comes to the kinds of striving.
智慧
長部経典
趣旨一致
短
Sambuddhā iti maññāno, gacchāmi te upāsituṁ. ‘Kathaṁ ārādhanā hoti,
must surely be awakened, so I went to sit near them. ‘How is there success?
智慧
長部経典
趣旨一致
長
Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto. Evaṁ taṁ brahmacariyaṁ paripūraṁ hoti tenaṅgena. Etehi cepi, cunda, aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, no ca khvassa therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭ
But when a spiritual path possesses those factors and the teacher is senior, then that spiritual path is complete in that respect. Now suppose that a spiritual path possesses those factors and the teacher is senior. But there are no senior monk disciples who are competent, educated, assured, have attained sanctuary from the yoke, who can rightly explain the true teaching, and who can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis. The
智慧
長部経典
趣旨一致
長
‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti? “Etampi kho, poṭṭhapāda, mayā abyākataṁ: “Kasmā panetaṁ, bhante, bhagavatā abyākatan”ti? “Na hetaṁ, poṭṭhapāda, atthasaṁhitaṁ na dhammasaṁhitaṁ nādibrahmacariyakaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, tasmā etaṁ mayā abyākatan”ti. “Kiṁ pana, bhante, bhagavatā byākatan”ti? “Idaṁ dukkhanti kho, poṭṭhapāda, mayā byākataṁ. Ayaṁ dukkhasamudayoti kho, poṭṭhap
‘A Realized One neither still exists nor no longer exists after death. This is the only truth, anything else is futile’?” “This too has not been declared by me.” “Why haven’t these things been declared by the Buddha?” “Because they’re not beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That’s why I haven’t declared them.” “Then what has been declared by the Buddha?” “I have
智慧
長部経典
趣旨一致
長
Evaṁ kho, āvuso, bhikkhu paṇunnapaccekasacco hoti. Kathañcāvuso, bhikkhu samavayasaṭṭhesano hoti? Ayampi dhammo nāthakaraṇo. Idhāvuso, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā. Evaṁ kho, āvuso, bhikkhu samavayasaṭṭhesano hoti. Kathañcāvuso, bhikkhu anāvilasaṅkappo hoti? Idhāvuso, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṁsāsaṅkappo pahīno hoti. Evaṁ kho, āvuso, bhikkhu anāvilasaṅkappo hoti. Kathañcāvuso, bhikkhu passaddhak
That’s how a mendicant has cast aside idiosyncratic interpretations of the truth. And how has a mendicant totally given up searching? This is a quality that serves as protector. It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual path. That’s how a mendicant has totally given up searching. And how does a mendicant have unsullied intentions? It’s when they’ve given up sensual, malicious, and cruel intentions. That’s how a mendicant has unsullie
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
“Etañhi, poṭṭhapāda, atthasaṁhitaṁ, etaṁ dhammasaṁhitaṁ, etaṁ ādibrahmacariyakaṁ, etaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati; tasmā etaṁ mayā byākatan”ti. “Evametaṁ, bhagavā, evametaṁ, sugata. Yassadāni, bhante, bhagavā kālaṁ maññatī”ti. Atha kho bhagavā uṭṭhāyāsanā pakkāmi. Atha kho te paribbājakā acirapakkantassa bhagavato poṭṭhapādaṁ paribbājakaṁ samantato vācā sannitodakena sañjhabbharimakaṁsu: api ca samaṇo gotamo bhūtaṁ tacchaṁ tathaṁ paṭipadaṁ pa
“Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That’s why I have declared them.” “That’s so true, Blessed One! That’s so true, Holy One! Please, sir, go at your convenience.” Then the Buddha got up from his seat and left. Soon after the Buddha left, those wanderers beset Poṭṭhapāda on all sides with sneering and jeering. Nevertheless, the practice that he desc
智慧
長部経典
趣旨一致
長
Idaṁ vuccati: ‘passaṁ na passatī’ti. Yaṁ kho panetaṁ, cunda, udakena rāmaputtena bhāsitaṁ hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ khurameva sandhāya. Yañca taṁ, cunda, sammā vadamāno vadeyya: ‘passaṁ na passatī’ti, idameva taṁ sammā vadamāno vadeyya: Kiñca passaṁ na passatīti? Evaṁ sabbākārasampannaṁ sabbākāraparipūraṁ anūnamanadhikaṁ svākkhātaṁ kevalaṁ paripūraṁ brahmacariyaṁ suppakāsitanti, iti hetaṁ passati. Yāvatā kho pana, cunda, etarahi saṅgho vā gaṇo vā loke uppanno; Idamettha
Thus it is said: ‘Seeing, one does not see.’ But that saying of Uddaka’s is low, crude, ordinary, ignoble, and pointless, as it’s only about a razor. If there’s anything of which it may be rightly said: ‘Seeing, one does not see,’ it’s of this that it should be said. Seeing what does one not see? One sees this: a spiritual path endowed with all good qualities, complete in all good qualities, neither too little nor too much, well explained, whole, full, and well propounded. Of all the spiritual c
智慧
長部経典
趣旨一致
長
1. Eko dhammo Eko, āvuso, dhammo bahukāro, eko dhammo bhāvetabbo, eko dhammo pariññeyyo, eko dhammo pahātabbo, eko dhammo hānabhāgiyo, eko dhammo visesabhāgiyo, eko dhammo duppaṭivijjho, eko dhammo uppādetabbo, eko dhammo abhiññeyyo, eko dhammo sacchikātabbo. Katamo eko dhammo pahātabbo? Asmimāno. Katamo eko dhammo hānabhāgiyo? Ayoniso manasikāro. Katamo eko dhammo visesabhāgiyo? Yoniso manasikāro. Katamo eko dhammo bahukāro? Katamo eko dhammo duppaṭivijjho?
1. Groups of One Reverends, one thing is helpful, one thing should be developed, one thing should be completely understood, one thing should be given up, one thing makes things worse, one thing leads to distinction, one thing is hard to comprehend, one thing should be produced, one thing should be directly known, one thing should be realized. <em>What one thing should be given up?</em> The conceit ‘I am’. <em>What one thing makes things worse?</em> Irrational application of mind. <em>What one th
智慧
長部経典
趣旨一致
長
‘hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda … na hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda … ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda … ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto. Kasmā ca te, poṭṭhapāda, mayā anekaṁsikā dhammā desitā paññattā? Na hete, poṭṭhapāda, atthasaṁhitā na dhammasaṁhitā na ādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya s
‘A realized one still exists after death’ … ‘A realized one no longer exists after death’ … ‘A realized one both still exists and no longer exists after death’ … ‘A realized one neither still exists nor no longer exists after death.’ And why have I taught and pointed out such teachings as not categorical? Because those things aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguis
智慧
長部経典
趣旨一致
長
Idaṁ vuccati, cunda: ‘passaṁ na passatī’ti. Yaṁ kho taṁ, cunda, sammā vadamāno vadeyya: ‘sabbākārasampannaṁ sabbākāraparipūraṁ anūnamanadhikaṁ svākkhātaṁ kevalaṁ paripūraṁ brahmacariyaṁ suppakāsitan’ti. Idameva taṁ sammā vadamāno vadeyya: Udako sudaṁ, cunda, rāmaputto evaṁ vācaṁ bhāsati: ‘passaṁ na passatī’ti. 6. Saṅgāyitabbadhamma Tasmātiha, cunda, ye vo mayā dhammā abhiññā desitā, tattha sabbeheva saṅgamma samāgamma atthena atthaṁ byañjanena byañjanaṁ saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ
Thus it is rightly said: ‘Seeing, one does not see.’ And if there’s any spiritual path of which it may be rightly said that it’s endowed with all good qualities, complete in all good qualities, neither too little nor too much, well explained, whole, full, and well propounded, it’s of this spiritual path that this should be said. Uddaka son of Rāma used to say: ‘Seeing, one does not see.’ 6. Teachings Should be Recited in Concert So, Cunda, you should all come together and recite in concert, with
智慧
長部経典
趣旨一致
長
Ānantariko cetosamādhi. Katamo eko dhammo uppādetabbo? Akuppaṁ ñāṇaṁ. Katamo eko dhammo abhiññeyyo? Sabbe sattā āhāraṭṭhitikā. Katamo eko dhammo sacchikātabbo? Appamādo kusalesu dhammesu. Akuppā cetovimutti. Iti ime dasa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā. Katamo eko dhammo bhāvetabbo?
The heart’s immersion of immediate result. <em>What one thing should be produced?</em> Unshakable knowledge. <em>What one thing should be directly known?</em> All sentient beings are sustained by food. <em>What one thing should be realized?</em> Diligence in skillful qualities. The unshakable release of the heart. So these ten things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One. <em>What one thing should be developed?</em>
智慧
長部経典
趣旨一致
長
Idamavoca bhagavā. cakkhumā parinibbuto”ti. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: “Sīlaṁ samādhi paññā ca, vimutti ca anuttarā; Anubuddhā ime dhammā, gotamena yasassinā. Iti buddho abhiññāya, dhammamakkhāsi bhikkhunaṁ; Dukkhassantakaro satthā,
That is what the Buddha said. seeing clearly, he is fully quenched.” Then the Holy One, the Teacher, went on to say: “Ethics, immersion, and wisdom, and the supreme freedom: these things have been understood by Gotama the renowned. And so the Buddha, having insight, explained this teaching to the mendicants. The teacher made an end of suffering,
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṁ saññāpetabbo tassa ca atthassa tesañca byañjanānaṁ nisantiyā. Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṁ bhāseyya. Tatra ce tumhākaṁ evamassa: ‘ayaṁ kho āyasmā atthañhi kho micchā gaṇhāti byañjanāni sammā ropetī’ti. Tassa neva abhinanditabbaṁ na paṭikkositabbaṁ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo: ‘imesaṁ nu kho, āvuso, byañjanānaṁ ayaṁ vā attho eso vā attho katamo opāyikataro’ti? So ce evaṁ vadeyya:
Without flattering or rebuking them, you should carefully persuade them by examining that meaning and that phrasing. Suppose another spiritual companion were to recite the teaching in the Saṅgha. Now, you might think, ‘This venerable misconstrues the meaning but gets the phrasing right.’ You should neither approve nor reject them, but say, ‘Reverend, if this is the phrasing, the meaning may be either this or that: which is more fitting?’ Suppose they reply, ‘This meaning fits the phrasing better
智慧
長部経典
趣旨一致
長
Evaṁ vutte, āyasmā ānando cundaṁ samaṇuddesaṁ etadavoca: “atthi kho idaṁ, āvuso cunda, kathāpābhataṁ bhagavantaṁ dassanāya. Āyāmāvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṁ bhagavato ārocessāmā”ti. “Evaṁ, bhante”ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi. Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṁ bhāseyya. Tatra ce tumhākaṁ evamassa: ‘ayaṁ kho āyasmā atthañhi kho sammā gaṇhāti byañjanāni micchā ropetī’ti. Tassa neva abhinanditabbaṁ na paṭikkositabbaṁ; a
Ānanda said to him, “Reverend Cunda, we should see the Buddha about this matter. Come, let’s go to the Buddha and tell him about this.” “Yes, sir,” replied Cunda. Suppose another spiritual companion were to recite the teaching in the Saṅgha. Now, you might think, ‘This venerable construes the meaning correctly but mistakes the phrasing.’ You should neither approve nor reject them, but say, ‘Reverend, if this is the meaning, the phrasing may be either this or that: which is more fitting?’ Suppose
智慧
長部経典
趣旨一致
長
Sati ca sampajaññañca. Katame dve dhammā sacchikātabbā? Vijjā ca vimutti ca. Iti ime vīsati dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā. Katame dve dhammā bhāvetabbā? Samatho ca vipassanā ca. Katame dve dhammā pariññeyyā? Nāmañca rūpañca. 3. Tayo dhammā Tayo dhammā bahukārā, tayo dhammā bhāvetabbā …pe… tayo dhammā sacchikātabbā.
Mindfulness and situational awareness. <em>What two things should be realized?</em> Knowledge and freedom. So these twenty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One. <em>What two things should be developed?</em> Serenity and discernment. <em>What two things should be completely understood?</em> Name and form. 3. Groups of Three Three things are helpful, etc.
智慧
長部経典
趣旨一致
長
‘So tvaṁ, bhante, saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva addasa, na pana saddaṁ assosī’ti? ‘Evamāvuso’ti. ‘Idāni, bhante, deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā dve kassakā bhātaro hatā cattāro ca balibaddā. Ettheso mahājanakāyo sannipatito. Tvaṁ pana, bhante, kva ahosī’ti? ‘Idheva kho ahaṁ, āvuso, ahosin’ti. ‘Kiṁ pana, bhante, addasā’ti? ‘Na kho ahaṁ, āvuso, addasan’ti. ‘Kiṁ pana, bhante, sa
‘So, sir, while conscious and awake you neither saw nor heard a sound as the heavens were raining and pouring, lightning was flashing, and thunder was cracking?’ ‘Yes, respectable sir.’ ‘Just now, sir, the heavens were raining and pouring, lightning was flashing, and thunder was cracking. And two farmers who were brothers were killed, as well as four oxen. Then this crowd gathered here. But sir, where were you?’ ‘I was right here, respectable sir.’ ‘But sir, did you see?’ ‘No, respectable sir, I
智慧
長部経典
趣旨一致
長
‘imassa kho, āvuso, atthassa imāneva byañjanāni opayikatarāni, yā ceva etānī’ti. So neva ussādetabbo na apasādetabbo; anussādetvā anapasādetvā sveva sādhukaṁ saññāpetabbo tesaññeva byañjanānaṁ nisantiyā. Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṁ bhāseyya. Tatra ce tumhākaṁ evamassa: ‘ayaṁ kho āyasmā atthañceva sammā gaṇhāti byañjanāni ca sammā ropetī’ti. Tassa ‘sādhū’ti bhāsitaṁ abhinanditabbaṁ anumoditabbaṁ; tassa ‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā so evamassa vacanīyo: ‘lābhā no,
‘This phrasing fits the meaning better than that.’ Without flattering or rebuking, you should carefully persuade them by examining that phrasing. Suppose another spiritual companion were to recite the teaching in the Saṅgha. Now, you might think, ‘This venerable construes the meaning correctly and gets the phrasing right.’ Saying ‘Good!’ you should express approval and appreciation of that mendicant’s statement, and then say to them, ‘We are fortunate, reverend, so very fortunate to see a venera
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