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経典: 長部経典
✕ クリア
智慧
長部経典
趣旨一致
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10. Dhammādāsadhammapariyāya Anacchariyaṁ kho panetaṁ, ānanda, yaṁ manussabhūto kālaṁ kareyya. Tasmiṁyeva kālaṅkate tathāgataṁ upasaṅkamitvā etamatthaṁ pucchissatha, vihesā hesā, ānanda, tathāgatassa. Tasmātihānanda, dhammādāsaṁ nāma dhammapariyāyaṁ desessāmi, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti. Katamo ca so, ānanda, dhammād
10. The Mirror of the Teaching It’s no wonder that a human being should pass away. But if you should come and ask me about it each and every time someone passes away, that would be a bother for me. So Ānanda, I will teach you the explanation of the Dhamma named ‘the mirror of the teaching’. A noble disciple who has this may declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a s
智慧
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Atha kho sakko devānamindo devehi tāvatiṁsehi parivuto pañcasikhena gandhabbadevaputtena purakkhato— seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evameva—devesu tāvatiṁsesu antarahito magadhesu pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate paccuṭṭhāsi. Tena kho pana samayena vediyako pabbato atiriva obhāsajāto hoti ambasaṇḍā ca brāhmaṇagāmo yathā taṁ devānaṁ devānubhāvena. Apissudaṁ parito gāmesu manussā evamāhaṁsu:
Then Sakka went at the head of a retinue consisting of the gods of the thirty-three and the godling centaur Pañcasikha. As easily as a strong person would extend or contract their arm, he vanished from the heaven of the gods of the thirty-three and landed on Mount Vediyaka north of Ambasaṇḍā. Now at that time a dazzling light appeared over Mount Vediyaka and Ambasaṇḍā, as happens through the glory of the gods. People in the villages round about, terrified, shocked, and awestruck, said, “Mount Ve
智慧
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Iti kho, vāseṭṭha, evametassa suddamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṁyeva sattānaṁ anaññesaṁ, sadisānaṁyeva no asadisānaṁ, dhammeneva, no adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ diṭṭhe ceva dhamme abhisamparāyañca. Ahu kho so, vāseṭṭha, samayo, yaṁ khattiyopi sakaṁ dhammaṁ garahamāno agārasmā anagāriyaṁ pabbajati: Brāhmaṇopi kho, vāseṭṭha …pe… vessopi kho, vāseṭṭha …pe… suddopi kho, vāseṭṭha, sakaṁ dhammaṁ garahamāno agārasmā anagāriyaṁ pabbajati: ‘samaṇo
And that, Vāseṭṭha, is how the ancient primordial term for the circle of menials was created; for those very beings, not others; for those like them, not unlike; by virtue of principle, not against principle. For principle, Vāseṭṭha, is the best thing for people in both this life and the next. There came a time when an aristocrat, brahmin, peasant, or menial, deprecating their own vocation, went forth from the lay life to homelessness, thinking, ‘I will be an ascetic.’ From these four circles, V
智慧
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‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti? dutiyaṁ jhānaṁ … ‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā …pe… tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati. Yo kho, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ nu kho tassetaṁ vacanāya: ‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti? Yo so, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ tassetaṁ vacanāya: Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi. Atha ca panāhaṁ na vadā
“The soul and the body are one and the same” or “The soul is one thing, the body another”?’ They enter and remain in the second absorption … “The soul and the body are one and the same” or “The soul is one thing, the body another”. … third absorption … fourth absorption. When a mendicant knows and sees like this, would it be appropriate to say of them: “The soul and the body are one and the same” or “The soul is one thing, the body another”?’ ‘It would, reverend.’ ‘But reverends, I know and see
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
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Satta saññā— aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. Satta balāni— saddhābalaṁ, vīriyabalaṁ, hiribalaṁ, ottappabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ. Satta viññāṇaṭṭhitiyo. Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Katame satta? Ayaṁ paṭhamā viññāṇaṭṭhiti. Santāvuso, sattā nānattakāyā ekattasaññino seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṁ dutiyā viññāṇaṭṭhiti.
<em>Seven perceptions:</em> the perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation. <em>Seven powers:</em> faith, energy, conscience, prudence, mindfulness, immersion, and wisdom. <em>Seven planes of consciousness:</em> There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings
⚠ 初学者には難しい
智慧
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ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti … yo kho, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ nu kho tassetaṁ vacanāya: ‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti? Yo so, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ tassetaṁ vacanāya: Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi. Atha ca panāhaṁ na vadāmi: ‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā. …pe… Nāparaṁ itthattāyāti pajānāti. Attamano oṭṭhaddho licchavī bhagavato bhāsitaṁ abhin
They project and extend the mind toward knowledge and vision … When a mendicant knows and sees like this, would it be appropriate to say of them: “The soul and the body are one and the same” or “The soul is one thing, the body another”?’ ‘It would, reverend.’ ‘But reverends, I know and see like this. Nevertheless, I do not say: “The soul and the body are one and the same” or “The soul is one thing, the body another”. … They understand: “… there is nothing further for this place.” Satisfied, Oṭṭh
⚠ 出家者向けの文脈
智慧
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趣旨一致
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“acchariyaṁ vata bho, abbhutaṁ vata bho, mahā vatāyaṁ bhūmicālo; sumahā vatāyaṁ bhūmicālo bhiṁsanako salomahaṁso; devadundubhiyo ca phaliṁsu. Ko nu kho hetu ko paccayo mahato bhūmicālassa pātubhāvāyā”ti? Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi, ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: “acchariyaṁ, bhante, abbhutaṁ, bhante. Mahā vatāyaṁ, bhante, bhūmicālo; sumahā vatāyaṁ, bhante, bhūmicālo bhiṁsanako salomahaṁso;
“How incredible, how amazing! That was a really big earthquake! That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky! What’s the cause, what’s the reason for a great earthquake?” Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, “How incredible, sir, how amazing! That was a really big earthquake! That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky! What’s the caus
智慧
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Santāvuso, sattā ekattakāyā nānattasaññino seyyathāpi devā ābhassarā. Ayaṁ tatiyā viññāṇaṭṭhiti. Santāvuso, sattā ekattakāyā ekattasaññino seyyathāpi devā subhakiṇhā. Ayaṁ catutthī viññāṇaṭṭhiti. Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. Ayaṁ pañcamī viññāṇaṭṭhiti. Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā. Satta ariyadhanāni— Ayaṁ chaṭṭhī
There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. This is the third plane of consciousness. There are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty. This is the fourth plane of consciousness. There are sentient beings that have gone totally beyond perceptions of form. With the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware th
⚠ 自己責任論に誤解されやすい
智慧
長部経典
趣旨一致
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Dassanakāmā hi mayaṁ taṁ bhavantaṁ gotaman”ti. “Akālo kho, āvuso, bhagavantaṁ dassanāya, paṭisallīno bhagavā”ti. Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā tattheva ekamantaṁ nisīdiṁsu: “disvāva mayaṁ taṁ bhavantaṁ gotamaṁ gamissāmā”ti. 2. Oṭṭhaddhalicchavīvatthu Oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṁ yena mahāvanaṁ kūṭāgārasālā yenāyasmā nāgito tenupasaṅkami; upasaṅkamitvā āyasmantaṁ nāgitaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho oṭṭhaddhopi licch
For we want to see him.” “It’s the wrong time to see the Buddha; he is on retreat.” So right there the brahmin emissaries sat down to one side, thinking, “We’ll go only after we’ve seen the worthy Gotama.” 2. On Oṭṭhaddha the Licchavi Oṭṭhaddha the Licchavi together with a large assembly of Licchavis also approached Nāgita at the hall with the peaked roof. He bowed, stood to one side, and said to Nāgita, “Worthy Nāgita, where is the Blessed One at present, the perfected one, the fully awakened B
智慧
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“Aṭṭha kho ime, ānanda, hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya. Katame aṭṭha? Ayaṁ, ānanda, mahāpathavī udake patiṭṭhitā, udakaṁ vāte patiṭṭhitaṁ, vāto ākāsaṭṭho. Hoti kho so, ānanda, samayo, yaṁ mahāvātā vāyanti. Mahāvātā vāyantā udakaṁ kampenti. Udakaṁ kampitaṁ pathaviṁ kampeti. Ayaṁ paṭhamo hetu paṭhamo paccayo mahato bhūmicālassa pātubhāvāya. Puna caparaṁ, ānanda, samaṇo vā hoti brāhmaṇo vā iddhimā cetovasippatto, devo vā mahiddhiko mahānubhāvo, tassa parittā pathavīsaññā bhāvit
“Ānanda, there are these eight causes and reasons for a great earthquake. What eight? This great earth is established on water, the water is established on air, and the air stands in space. At a time when a great wind blows, it stirs the water, and the water stirs the earth. This is the first cause and reason for a great earthquake. Furthermore, there is an ascetic or brahmin with psychic power who has achieved mastery of the mind, or a god who is mighty and powerful. They’ve developed a limited
智慧
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Ayaṁ sattamī viññāṇaṭṭhiti. Satta puggalā dakkhiṇeyyā— ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī. Satta anusayā— kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo. Satta saṁyojanāni— anunayasaṁyojanaṁ, paṭighasaṁyojanaṁ, diṭṭhisaṁyojanaṁ, vicikicchāsaṁyojanaṁ, mānasaṁyojanaṁ, bhavarāgasaṁyojanaṁ, avijjāsaṁyojanaṁ. Satta adhikaraṇasamathā uppannuppannānaṁ adhikaraṇānaṁ samathāya vūpa
This is the seventh plane of consciousness. <em>Seven individuals worthy of a religious donation:</em> one freed both ways, one freed by wisdom, a direct witness, one attained to view, one freed by faith, a follower of teachings, and a follower by faith. <em>Seven underlying tendencies:</em> sensual desire, repulsion, views, doubt, conceit, desire for continued existence, and ignorance. <em>Seven fetters:</em> attraction, repulsion, views, doubt, conceit, desire for continued existence, and igno
⚠ 出家者向けの文脈
智慧
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趣旨一致
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Puna caparaṁ, ānanda, yadā tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṁ pañcamo hetu pañcamo paccayo mahato bhūmicālassa pātubhāvāya. Puna caparaṁ, ānanda, yadā tathāgato anuttaraṁ dhammacakkaṁ pavatteti, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṁ chaṭṭho hetu chaṭṭho paccayo mahato bhūmicālassa pātubhāvāya. Puna caparaṁ, ānanda, yadā tathāgato sato sampajāno āyusaṅkhāraṁ ossajjati, tadāyaṁ pathavī
Furthermore, when the Realized One awakens to the supreme perfect awakening, the earth shakes and rocks and trembles. This is the fifth cause and reason for a great earthquake. Furthermore, when the Realized One rolls forth the supreme Wheel of Dhamma, the earth shakes and rocks and trembles. This is the sixth cause and reason for a great earthquake. Furthermore, when the Realized One, mindful and aware, surrenders the life force, the earth shakes and rocks and trembles. This is the seventh caus
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vessopi kho, vāseṭṭha … suddopi kho, vāseṭṭha … samaṇopi kho, vāseṭṭha, kāyena saṁvuto vācāya saṁvuto manasā saṁvuto sattannaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanamanvāya diṭṭheva dhamme parinibbāyati. Imesañhi, vāseṭṭha, catunnaṁ vaṇṇānaṁ yo hoti bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, so nesaṁ aggamakkhāyati dhammeneva, no adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ diṭṭhe ceva dhamme abhisamparāyañca. Brahmunā
peasant, menial, or ascetic who is restrained in body, speech, and mind, and develops the seven qualities that lead to awakening, becomes extinguished in this very life. Any mendicant from these four classes 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—is said to be the foremost by virtue of p
⚠ 出家者向けの文脈
智慧
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Taṁ kissa hetu? Evañhetaṁ, mahāli, hoti bhikkhuno puratthimāya disāya ekaṁsabhāvite samādhimhi dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. Puna caparaṁ, mahāli, bhikkhuno dakkhiṇāya disāya …pe… pacchimāya disāya … uttarāya disāya … uddhamadho tiriyaṁ ekaṁsabhāvito samādhi hoti dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ saddānaṁ savanāya piyarūpānaṁ
Why is that? Because that is how it is for a mendicant who develops immersion in that way. Furthermore, take a mendicant who has developed immersion to the southern quarter in one aspect … western quarter … northern quarter … above, below, across … That is how it is for a mendicant who develops immersion in that way. Take a mendicant who has developed immersion to the eastern quarter in one aspect: so as to hear heavenly sounds but not to see heavenly sights. When they have developed immersion f
⚠ 出家者向けの文脈
智慧
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趣旨一致
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‘Khattiyo seṭṭho janetasmiṁ, ye gottapaṭisārino; Vijjācaraṇasampanno, so seṭṭho devamānuse’ti. Sā kho panesā, vāseṭṭha, brahmunā sanaṅkumārena gāthā sugītā, no duggītā. Subhāsitā, no dubbhāsitā. Atthasaṁhitā, no anatthasaṁhitā. Anumatā mayā. Ahampi, vāseṭṭha, evaṁ vadāmi— Khattiyo seṭṭho janetasmiṁ, ye gottapaṭisārino; “Taggha vo, vāseṭṭha, brāhmaṇā porāṇaṁ assarantā evamāhaṁsu: brāhmaṇāva sujjhanti, no abrāhmaṇā;
‘The aristocrat is best among people who take clan as the standard. But one accomplished in knowledge and conduct is first among gods and humans.’ That verse was well sung by the Divinity Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken; beneficial, not harmful, and I agree with it. I also say: The aristocrat is best among people who take clan as the standard. “Actually, Vāseṭṭha, the brahmins are forgetting their tradition when they say this to you. Only brahmins are purified, not o
智慧
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Atha ca panāhaṁ na vadāmi: ‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā …pe… Evaṁ kho, āvuso, bhikkhu sīlasampanno hoti. Paṭhamaṁ jhānaṁ upasampajja viharati. Yo kho, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ nu kho tassetaṁ vacanāya: ‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti. Yo so, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ tassetaṁ vacanāya: Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi. dutiyaṁ jhānaṁ … ‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ
Nevertheless, I do not say: ‘The soul and the body are one and the same’ or ‘The soul is one thing, the body another’. … That’s how a mendicant is accomplished in ethics. … They enter and remain in the first absorption … When a mendicant knows and sees like this, would it be appropriate to say of them: ‘The soul and the body are one and the same’ or ‘The soul is one thing, the body another’?” “It would, reverend.” “But reverends, I know and see like this. They enter and remain in the second abso
⚠ 出家者向けの文脈
智慧
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趣旨一致
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Dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṁsemi. Bhāsamānañca maṁ na jānanti: ‘ko nu kho ayaṁ bhāsati devo vā manusso vā’ti? Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā antaradhāyāmi. Antarahitañca maṁ na jānanti: ‘ko nu kho ayaṁ antarahito devo vā manusso vā’ti? Abhijānāmi kho panāhaṁ, ānanda, anekasataṁ brāhmaṇaparisaṁ …pe… Dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṁsemi. Bhāsamānañca maṁ na jānanti: ‘ko nu kho ayaṁ bhāsati devo vā manuss
I educated, encouraged, fired up, and inspired them with a Dhamma talk. But when I spoke they didn’t know: ‘Who is this that speaks? Is it a god or a human?’ And when my Dhamma talk was finished I vanished. But when I vanished they didn’t know: ‘Who was that who vanished? Was it a god or a human?’ I recall having approached an assembly of hundreds of brahmins … I educated, encouraged, fired up, and inspired them with a Dhamma talk. But when I spoke they didn’t know: ‘Who is this that speaks? Is
智慧
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evaṁ kāmo daḷho mama. Sālaṁva na ciraṁ phullaṁ, pitaraṁ te sumedhase; Vandamāno namassāmi, yassāsetādisī pajā”ti. pānīyaṁva pipāsato; Aṅgīrasi piyāmesi, dhammo arahatāmiva. Āturasseva bhesajjaṁ, Evaṁ vutte, bhagavā pañcasikhaṁ gandhabbadevaputtaṁ etadavoca:
so strong is the love in me. Like a freshly blossoming sal tree is your father, my lady so wise. I pay homage to he, bowing humbly, whose daughter is of such a kind.” or when thirsty, a sweet and cooling drink, so dear are you, Aṅgīrasi, to me— just like the teaching is to all the saints! Like a cure when you’re struck by fever dire, When Pañcasikha had spoken, the Buddha said to him,
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趣旨一致
長
brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Te brahmānañceva abbhācikkhanti, musā ca bhāsanti, bahuñca apuññaṁ pasavanti. Dissanti kho pana, vāseṭṭha, brāhmaṇānaṁ brāhmaṇiyo utuniyopi gabbhiniyopi vijāyamānāpi pāyamānāpi. Te ca brāhmaṇā yonijāva samānā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā; brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā; 1. Catuvaṇṇasuddhi Cattārome, vāseṭṭha, vaṇṇā— khattiyā, brāhmaṇā, vessā, suddā. Khattiyopi kho, vāseṭṭha, id
Only brahmins are the Divinity’s true-born sons, born from his mouth, born of the Divinity, created by the Divinity, heirs of the Divinity.’ They misrepresent the brahmins, speak falsely, and brim with much wickedness. For brahmin women are seen menstruating, being pregnant, giving birth, and breast-feeding. Yet even though they’re born from a brahmin womb they say: ‘Only brahmins are the best class; other classes are inferior. Only brahmins are the light class; other classes are dark. 1. Purifi
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati. Yo kho, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ nu kho tassetaṁ vacanāya: ‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti? Yo so, āvuso, bhikkhu evaṁ jānāti evaṁ passati kallaṁ, tassetaṁ vacanāya: Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi. Atha ca panāhaṁ na vadāmi: ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti … yo kho, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ nu kho tassetaṁ vacanāya: ‘taṁ jīvaṁ ta
third absorption … fourth absorption. When a mendicant knows and sees like this, would it be appropriate to say of them: ‘The soul and the body are one and the same’ or ‘The soul is one thing, the body another’?” “It would, reverend.” “But reverends, I know and see like this. Nevertheless, I do not say: They project and extend the mind toward knowledge and vision … When a mendicant knows and sees like this, would it be appropriate to say of them: ‘The soul and the body are one and the same’ or ‘
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）