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智慧
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nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? “Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? “Addhā kho, bhante, evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti. 2.2. Tayoattapaṭilābha “Tayo kho me, poṭṭhapāda, attapaṭilābhā— oḷāriko attapaṭilābho, manomayo attapaṭilābho, arūpo attapaṭilābho. Katamo ca, poṭṭhapād
This being so, doesn’t that man’s statement turn out to have no demonstrable basis?” “In the same way, the ascetics and brahmins who have those various doctrines and views … Doesn’t what they say turn out to have no demonstrable basis?” “Clearly that’s the case, sir.” 2.2. Three Kinds of Reincarnation “Poṭṭhapāda, there are these three kinds of incarnation: a solid incarnation, a mind-made incarnation, and a formless incarnation. And what is a solid incarnation? It is formed, made up of the four
智慧
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Tisso dhātuyo— kāmadhātu, rūpadhātu, arūpadhātu. Katame tayo dhammā sacchikātabbā? Tisso vijjā— pubbenivāsānussatiñāṇaṁ vijjā, sattānaṁ cutūpapāte ñāṇaṁ vijjā, āsavānaṁ khaye ñāṇaṁ vijjā. Iti ime tiṁsa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā. Katame tayo dhammā bhāvetabbā? Tayo samādhī— savitakko savicāro samādhi, avitakko vicāramatto samādhi, avitakko avicāro samādhi. Katame tayo dhammā pariññeyyā?
Three elements: sensuality, form, and formlessness. <em>What three things should be realized?</em> Three knowledges: recollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements. So these thirty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One. <em>What three things should be developed?</em> Three kinds of immersion. Immersion with placing the mind and keeping it connec
智慧
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Rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo, ayaṁ manomayo attapaṭilābho. Katamo arūpo attapaṭilābho? Arūpī saññāmayo, ayaṁ arūpo attapaṭilābho. Addasā kho poṭṭhapādo paribbājako bhagavantaṁ dūratova āgacchantaṁ; disvāna sakaṁ parisaṁ saṇṭhapesi: “appasaddā bhonto hontu, mā bhonto saddamakattha. Ayaṁ samaṇo gotamo āgacchati. Appasaddakāmo kho so āyasmā appasaddassa vaṇṇavādī. Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti. Evaṁ vutte, te paribbājakā tuṇhī ahesuṁ.
It is formed, mind-made, whole in its major and minor limbs, not deficient in any faculty. What is a formless incarnation? It is formless, made of perception. Poṭṭhapāda saw the Buddha coming off in the distance, and hushed his own assembly, “Be quiet, good fellows, don’t make a sound. Here comes the ascetic Gotama. The venerable likes quiet and praises quiet. Hopefully if he sees that our assembly is quiet he’ll see fit to approach.” Then those wanderers fell silent.
智慧
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趣旨一致
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Ime kho, cunda, cattāro sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti. ‘sukhallikānuyogamanuyuttā samaṇā sakyaputtiyā viharantī’ti. Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: ‘katamo so, āvuso, sukhallikānuyogo? Sukhallikānuyogā hi bahū anekavihitā nānappakārakā’ti. Cattārome, cunda, sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidā
These are the four kinds of indulgence in pleasure that are low, crude, ordinary, ignoble, and pointless. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. ‘The ascetics who follow the Sakyan live indulging in pleasure.’ You should say to them, ‘What is that indulgence in pleasure? For there are many different kinds of indulgence in pleasure.’ These four kinds of indulgence in pleasure, Cunda, are low, crude, ordinary, ignoble, and pointles
智慧
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趣旨一致
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Oḷārikassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi: ‘yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. Siyā kho pana te, poṭṭhapāda, evamassa: ‘saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti. Na kh
I teach the Dhamma for the giving up of reincarnation in these three kinds of incarnation. ‘When you practice accordingly, corrupting qualities will be given up in you and cleansing qualities will grow. You’ll enter and remain in the fullness and abundance of wisdom, having realized it with your own insight in this very life.’ Poṭṭhapāda, you might think: ‘Corrupting qualities will be given up and cleansing qualities will grow. One will enter and remain in the fullness and abundance of wisdom, h
智慧
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Katame cattāro dhammā bahukārā? Katame cattāro dhammā hānabhāgiyā? Cattāro yogā— kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo. Katame cattāro dhammā visesabhāgiyā? Cattāro visaṁyogā— kāmayogavisaṁyogo, bhavayogavisaṁyogo, diṭṭhiyogavisaṁyogo, avijjāyogavisaṁyogo. Katame cattāro dhammā duppaṭivijjhā? Cattāri cakkāni— Cattāro samādhī—
<em>What four things are helpful?</em> <em>What four things make things worse?</em> Four yokes: the yokes of sensuality, desire for rebirth, views, and ignorance. <em>What four things lead to distinction?</em> Four kinds of unyoking: unyoking from the yokes of sensuality, desire for rebirth, views, and ignorance. <em>What four things are hard to comprehend?</em> Four situations: Four kinds of immersion:
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‘katamo pana so, āvuso, manomayo attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti? ‘ayaṁ vā so, āvuso, manomayo attapaṭilābho yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā
‘But reverends, what is that mind-made incarnation?’ We’d answer like this, ‘<em>This</em> is that mind-made incarnation.’ If others should ask us, ‘But reverends, what is that formless incarnation?’ We’d answer like this, ‘<em>This</em> is that formless incarnation.’ What do you think, Poṭṭhapāda? This being so, doesn’t that statement turn out to have a demonstrable basis?” “Clearly that’s the case, sir.” “Suppose a man were to build a ladder for climbing up to a stilt longhouse right underneat
智慧
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Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā. Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ— kāmāsavā, bhavāsavā, avijjāsavā”ti. “Evaṁ, bhante”ti kho āyasmā cundako bhagavato paṭissutvā catugguṇaṁ saṅghāṭiṁ paññapesi. Atha kho bhagavā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasikaritvā. Āyasmā pana cundako tattheva bhagavato purato nisīdi. Gantvāna buddho nadikaṁ kak
When immersion is imbued with ethics it’s very fruitful and beneficial. When wisdom is imbued with immersion it’s very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defilements of sensuality, desire to be reborn, and ignorance.” “Yes, sir,” replied Cundaka, and did as he was asked. And then the Buddha laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the ti
智慧
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‘ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī’ti. Te vo ‘mā hevaṁ’ tissu vacanīyā. Na te vo sammā vadamānā vadeyyuṁ, abbhācikkheyyuṁ asatā abhūtena. Cattārome, cunda, sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti. Katame cattāro? Idha, cunda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Ayaṁ paṭhamo sukhallikānuyogo. Puna caparaṁ
‘The ascetics who follow the Sakyan live indulging in pleasure in these four ways.’ They should be told, ‘Not so!’ It isn’t right to say that about you; it misrepresents you with an untruth. Cunda, these four kinds of indulgence in pleasure lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. What four? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, whic
⚠ 出家者向けの文脈
智慧
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Puna caparaṁ, āvuso, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. Idaṁ tatiyaṁ phalaṁ, tatiyo ānisaṁso. Puna caparaṁ, āvuso, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Idaṁ catutthaṁ phalaṁ catuttho ānisaṁso. Ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṁ viharataṁ imāni cattāri phalāni, cattāro ānisaṁsā pāṭikaṅkhā’ti. ‘ime panāvuso, catt
Furthermore, with the ending of the five lower fetters, a mendicant is reborn spontaneously and will become extinguished there, not liable to return from that world. This is the third fruit and benefit. Furthermore, a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements. This is the fourth fruit and benefit. These four benefits may be expected by those who live indulging in
⚠ 出家者向けの文脈
智慧
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manomayo vāssa attapaṭilābho tasmiṁ samaye sacco hoti. Yasmiṁ, bhante, samaye arūpo attapaṭilābho hoti, moghassa tasmiṁ samaye oḷāriko attapaṭilābho hoti, mogho manomayo attapaṭilābho hoti; arūpo vāssa attapaṭilābho tasmiṁ samaye sacco hotī”ti. “Yasmiṁ, citta, samaye oḷāriko attapaṭilābho hoti, neva tasmiṁ samaye manomayo attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati; atthi tvaṁ etarahi, na tvaṁ natthī’ti. Evaṁ puṭṭho tvaṁ, citta, kinti byākareyyāsī”ti? “Sace maṁ, b
and only the mind-made incarnation real? When reincarnated in a formless incarnation, are the solid and mind-made incarnations fictitious, and only the formless incarnation real?” “When reincarnated in a solid incarnation, it’s not referred to as a mind-made or formless incarnation, Do you exist now?’ How would you answer?” “Sir, if they were to ask me this, I’d answer like this, ‘I did exist in the past. I will exist in the future.
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sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho, vimuttiñāṇadassanakkhandho. Iti ime paññāsa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā. Katame pañca dhammā bhāvetabbā? Pañcaṅgiko sammāsamādhi— pītipharaṇatā, sukhapharaṇatā, cetopharaṇatā, ālokapharaṇatā, paccavekkhaṇanimittaṁ. Katame pañca dhammā pariññeyyā? Pañcupādānakkhandhā— rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho viññāṇupādānakkhandho. Katame pañc
ethics, immersion, wisdom, freedom, and knowledge and vision of freedom. So these fifty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One. <em>What five things should be developed?</em> Right immersion with five factors: pervasion with rapture, pervasion with pleasure, pervasion with mind, pervasion with light, and the basis for reviewing. <em>What five things should be completely understood?</em> Five grasping aggregates: form, feeli
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atthāhaṁ etarahi, nāhaṁ natthī’ti. oḷāriko attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati. Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyan”ti. Yasmiṁ, citta, samaye manomayo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati; manomayo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati. Yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ
I do exist now.’ only as a solid incarnation. That’s how I’d answer.” When reincarnated in a mind-made incarnation, it’s not referred to as a solid or formless incarnation, only as a mind-made incarnation. When reincarnated in a formless incarnation, it’s not referred to as a solid or mind-made incarnation, only as a formless incarnation. Citta, suppose they were to ask you, ‘Did you exist in the past? Will you exist in the future?
智慧
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Yo so, āvuso, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so nava ṭhānāni ajjhācarituṁ. Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ; abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādiyituṁ; abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevituṁ; abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ; abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ, seyyathāpi pubbe āgārikabhūto; ab
A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—can’t transgress in nine respects. A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enj
⚠ 出家者向けの文脈
智慧
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Pañca nīvaraṇāni— kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ. Katame pañca dhammā hānabhāgiyā? Pañca cetokhilā— idhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati. Yo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Ayaṁ paṭhamo cetokhilo. Puna caparaṁ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati …pe… Pañca padhān
Five hindrances: sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. <em>What five things make things worse?</em> Five kinds of hard-heartedness. Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of hard-heartedness. Furthermore, a mendicant has doubts about the teaching … Five factors t
⚠ 出家者向けの文脈
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Atha kho bhagavā yena poṭṭhapādo paribbājako tenupasaṅkami. “kāya nuttha, poṭṭhapāda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? Atha kho poṭṭhapādo paribbājako bhagavantaṁ etadavoca: “etu kho, bhante, bhagavā. Svāgataṁ, bhante, bhagavato. Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi, yadidaṁ idhāgamanāya. Nisīdatu, bhante, bhagavā, idaṁ āsanaṁ paññattan”ti. Nisīdi bhagavā paññatte āsane. Poṭṭhapādopi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
Then the Buddha approached Poṭṭhapāda, “Poṭṭhapāda, what were you sitting talking about just now? What conversation was left unfinished?” who said to him, “Let the Blessed One come, sir! Welcome to the Blessed One, sir! It’s been a long time since you took the opportunity to come here. Please, sir, sit down, here, a seat is ready.” The Buddha sat on the seat spread out, while Poṭṭhapāda took a low seat and sat to one side. The Buddha said to him,
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22. Catumahāpadesakathā Atha kho bhagavā bhaṇḍagāme yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi: “āyāmānanda, yena hatthigāmo, yena ambagāmo, yena jambugāmo, yena bhoganagaraṁ tenupasaṅkamissāmā”ti. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena bhoganagaraṁ tadavasari. Tatra sudaṁ bhagavā bhoganagare viharati ānande cetiye. Tatra kho bhagavā bhikkhū āmantesi:
22. The Four Great References When the Buddha had stayed in Wares Village as long as he pleased, he addressed Ānanda, “Come, Ānanda, let’s go to Elephant Village.”… “Let’s go to Mango Village.”… “Let’s go to Black Plum Village.”… “Let’s go to Bhoga City.” “Yes, sir,” Ānanda replied. Then the Buddha together with a large Saṅgha of mendicants arrived at Bhoga City, where he stayed at the Ānanda Shrine. There the Buddha addressed the mendicants:
⚠ 出家者向けの文脈
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‘ayamantimā jāti, natthi dāni punabbhavo’ti. Atītañcepi, cunda, hoti abhūtaṁ atacchaṁ anatthasaṁhitaṁ, na taṁ tathāgato byākaroti. Atītañcepi, cunda, hoti bhūtaṁ tacchaṁ anatthasaṁhitaṁ, tampi tathāgato na byākaroti. Atītañcepi, cunda, hoti bhūtaṁ tacchaṁ atthasaṁhitaṁ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya. Anāgatañcepi, cunda, hoti abhūtaṁ atacchaṁ anatthasaṁhitaṁ, na taṁ tathāgato byākaroti …pe… tassa pañhassa veyyākaraṇāya. Iti kho, cunda, atītānāgatapaccuppannesu dhammes
‘This is my last rebirth; now there’ll be no more future lives.’ If a question about the past is untrue, false, and pointless, the Realized One does not reply. If a question about the past is true and correct, but pointless, he does not reply. If a question about the past is true, correct, and beneficial, he knows the right time to reply. And the Realized One replies to questions about the future or the present in the same way. And so the Realized One has speech that’s well-timed, true, meaningf
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長
sikkhāya kaṅkhati vicikicchati …pe… sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Ayaṁ pañcamo cetokhilo. Katame pañca dhammā visesabhāgiyā? Pañcindriyāni— saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. idhāvuso, bhikkhu saddho hoti, saddahati tathāgat
the training … A mendicant is angry and upset with their spiritual companions, resentful and closed off. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of hard-heartedness. <em>What five things lead to distinction?</em> Five faculties: faith, energy, mindfulness, immersion, and wisdom. A mendicant has faith in the Realized One’s awakening: <em>What five things are hard to comprehend?</em> Five elements of escape.
⚠ 出家者向けの文脈,初学者には難しい
智慧
長部経典
趣旨一致
長
“Sace pana taṁ, citta, evaṁ puccheyyuṁ: Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyaṁ: ‘yo me ahosi atīto attapaṭilābho, sova me attapaṭilābho tasmiṁ samaye sacco ahosi, mogho anāgato, mogho paccuppanno. Yo me bhavissati anāgato attapaṭilābho, sova me attapaṭilābho tasmiṁ samaye sacco bhavissati, mogho atīto, mogho paccuppanno. Yo me etarahi paccuppanno attapaṭilābho, sova me attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyan”ti. ‘yo te ahosi atīto attapa
“But Citta, suppose they were to ask you, I’d answer like this, ‘The reincarnation I had in the past was real at that time, and those of the future and present fictitious. The reincarnation I will have in the future will be real at the time, and those of the past and present fictitious. The reincarnation I have now is real at this time, and those of the past and future fictitious.’ That’s how I’d answer.” ‘Is the reincarnation you had in the past your only real one, and those of the future and p
経典データの出典: SuttaCentral（CC0ライセンス）