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智慧
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‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho panāhaṁ gacchanto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe… so vīriyaṁ ārabhati … idaṁ catutthaṁ ārambhavatthu. Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa evaṁ hoti: ‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo lahuko kammañño, handāhaṁ vīriyaṁ ārab
‘I’ve gone on a journey. While I was walking I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’ They rouse up energy… This is the fourth ground for arousing energy. Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine. They think: ‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is light and fit for work. I’d better preemp
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
智慧
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“gaccha tvaṁ, ānanda, yāvatikā bhikkhū vesāliṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātehī”ti. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū vesāliṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho āyasmā ānando bhagavantaṁ etadavoca: “sannipatito, bhante, bhikkhusaṅgho, yassadāni, bhante, bhagavā kālaṁ maññatī”ti. Dutiyampi kho bhagavā …
“Go, Ānanda, gather all the mendicants staying in the vicinity of Vesālī together in the assembly hall.” “Yes, sir,” replied Ānanda. He did what the Buddha asked, went up to him, bowed, stood to one side, and said to him, “Sir, the mendicant Saṅgha has assembled. Please, sir, go at your convenience.” For a second time … And for a third time, the Buddha said to Ānanda: “Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Shrines are all lovely. Whoev
⚠ 出家者向けの文脈
智慧
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趣旨一致
長
Pariyesanaṁpāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampi. Kāyasamācārampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? 2.4. Indriyasaṁvara Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi: Kāyaviññeyyaṁ phoṭṭhabbampāhaṁ, devānaminda, duvidhena vadāmi— Manoviññeyyaṁ dhammampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampī”ti. Evaṁ vutte, sakko
There are two kinds of search, I say: that which you should cultivate, and that which you should not cultivate. Why did I say that there are two kinds of bodily behavior? 2.4. Sense Restraint And then Sakka asked another question: touches known by the body … ideas known by the mind: that which you should cultivate, and that which you should not cultivate.” When the Buddha said this, Sakka said to him: “Sir, this is how I understand the detailed meaning of the Buddha’s brief statement:
智慧
長部経典
趣旨一致
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Tassa evaṁ hoti: ‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo balavā kammañño, handāhaṁ vīriyaṁ ārabhāmi …pe… so vīriyaṁ ārabhati … idaṁ chaṭṭhaṁ ārambhavatthu. Puna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho. Tassa evaṁ hoti: ‘uppanno kho me ayaṁ appamattako ābādho, ṭhānaṁ kho panetaṁ vijjati yaṁ me ābādho pavaḍḍheyya, handāhaṁ vīriyaṁ ārabhāmi …pe… so vīriyaṁ ārabhati … idaṁ sattamaṁ ārambhavatthu
They think: ‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is strong and fit for work. I’d better preemptively rouse up energy.’ They rouse up energy… This is the sixth ground for arousing energy. Furthermore, a mendicant feels a little sick. They think: ‘I feel a little sick. It’s possible this illness will worsen. I’d better preemptively rouse up energy.’ They rouse up energy… This is the seventh ground for arousing energy. Furthermore, a mendi
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
智慧
長部経典
趣旨一致
長
Yathārūpaṁ, bhante, cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṁ cakkhuviññeyyaṁ rūpaṁ na sevitabbaṁ. Yathārūpañca kho, bhante, cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṁ cakkhuviññeyyaṁ rūpaṁ sevitabbaṁ. Yathārūpañca kho, bhante, sotaviññeyyaṁ saddaṁ sevato …pe… “Kathaṁ paṭipanno pana, mārisa, bhikkhu indriyasaṁvarāya paṭipanno hotī”ti? ghānaviññeyyaṁ gandhaṁ sevato … jivhāviññeyyaṁ rasaṁ sevat
You should not cultivate the kind of sight known by the eye which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of sight known by the eye which causes unskillful qualities to decline while skillful qualities grow. You should not cultivate the kind of sound, “But good fellow, how does a mendicant practice for restraint of the sense faculties?” smell, taste, touch, or idea known by the mind which causes unskillful qualities to grow while sk
⚠ 出家者向けの文脈
智慧
長部経典
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sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno; sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno; anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno; arahā, arahattaphalasacchikiriyāya paṭipanno. Tassa evaṁ hoti: ‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, ṭhānaṁ kho panetaṁ vijjati yaṁ me ābādho paccudāvatteyya, handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. So vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikata
The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection. They think: ‘I’ve recently recovered from illness. It’s possible the illness will come back. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the u
智慧
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“Ko hi, bhante, bhagavato dhammaṁ sutvā na attamano assa paraṁ viya mattāya? Ahampi hi, bhante, bhagavato dhammaṁ sutvā attamano paraṁ viya mattāya. Abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi, dhammañca bhikkhusaṅghañca. “Yo kho,
“Sir, who wouldn’t be extremely happy after hearing the Buddha’s teaching? For I too am extremely happy after hearing the Buddha’s teaching! Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, so too the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. “Kassapa, if s
⚠ 出家者向けの文脈
智慧
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趣旨一致
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1.16. Aññathāsatthuguṇadassana Yaṁ taṁ, bhante, saddhena kulaputtena pattabbaṁ āraddhavīriyena thāmavatā purisathāmena purisavīriyena purisaparakkamena purisadhorayhena, anuppattaṁ taṁ bhagavatā. ‘kiṁ nu kho, āvuso sāriputta, ahesuṁ atītamaddhānaṁ aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘evan’ti vadeyyaṁ. ‘Kiṁ panāvuso sāriputta, atthetarahi aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘no’ti vadeyyaṁ. Sac
1.16. The Four Absorptions The Buddha has achieved what should be achieved by a faithful gentleman by being energetic and strong, by human strength, energy, vigor, and exertion. ‘Reverend Sāriputta, is there any other ascetic or brahmin—whether past or future—whose direct knowledge is equal to the Buddha when it comes to awakening?’ I would tell them ‘Yes.’ But if they were to ask: ‘Reverend Sāriputta, is there any other ascetic or brahmin at present whose direct knowledge is equal to the Buddha
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9. Navaka Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā; anatthaṁ carissatīti āghātaṁ bandhati; ‘appiyassa me amanāpassa atthaṁ acarī’ti āghātaṁ bandhati …pe… atthaṁ caratīti āghātaṁ bandhati …pe… atthaṁ carissatīti āghātaṁ bandhati. Nava āghātapaṭivinayā. ‘Anatthaṁ me acari, taṁ kutettha labbhā’ti āghātaṁ paṭivineti; ‘anatthaṁ me carati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti; ‘anatthaṁ me carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivine
9. Nines There are teachings grouped by nine that have been rightly explained by the Buddha. ‘They will do wrong by someone I love’ … ‘They helped someone I dislike’ … ‘They are helping someone I dislike’ … Thinking: ‘They will help someone I dislike,’ you harbor resentment. <em>Nine ways to get rid of resentment:</em> Thinking: ‘They did wrong to me, but what can I possibly do?’ you get rid of resentment. Thinking: ‘They are doing wrong to me …’ … ‘They will do wrong to me …’ …
智慧
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“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro kho panāyasmā kassapo arahataṁ ahosīti. “Ye te, kassapa, evamāhaṁsu: ‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhājīviṁ ekaṁsena upakkosati upavadatī’ti, na me te vuttavādino, abbhācikkhanti ca pana maṁ te asatā abhūtena. Idhāhaṁ, kassapa, ekaccaṁ tapassiṁ lūkhājīviṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapa
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Kassapa became one of the perfected. “Kassapa, those who say this do not repeat what I have said. They misrepresent me with what is false, baseless, and untrue. With clairvoyance that is purified and superhuman, I see some fervent mortifier who lives rough reborn in a place of loss, a bad place, the underworld, hell. But I see anot
智慧
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Tasmā na sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti. Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi. Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi: “evametaṁ, bhagavā, evametaṁ, sugata. Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti. Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ etadavoca: “Sabbeva nu kho, mārisa, samaṇabrāhmaṇā ekantavādā ekantasīlā ekan
That’s why not all ascetics and brahmins have reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal.” Such was the Buddha’s answer to Sakka. Delighted, Sakka approved and agreed with what the Buddha said, saying, “That’s so true, Blessed One! That’s so true, Holy One! Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.” And then Sakka, having approved and agreed with what the Buddha said, said to him, “Good fello
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‘piyassa me manāpassa anatthaṁ acari …pe… anatthaṁ carati …pe… tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. anatthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti; ‘appiyassa me amanāpassa atthaṁ acari …pe… atthaṁ carati …pe… atthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti. Nava sattāvāsā. Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ayaṁ paṭhamo sattāvāso.
‘They did wrong by someone I love …’ … ‘They are doing wrong by someone I love …’ … You should all recite these in concert. ‘They will do wrong by someone I love …’ … ‘They helped someone I dislike …’ … ‘They are helping someone I dislike …’ … Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment. <em>Nine abodes of sentient beings:</em> There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and
智慧
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Tehipi me saddhiṁ ekaccesu ṭhānesu sameti, ekaccesu ṭhānesu na sameti. Yaṁ te ekaccaṁ vadanti ‘sādhū’ti, mayampi taṁ ekaccaṁ vadema ‘sādhū’ti. Yaṁ te ekaccaṁ vadanti ‘na sādhū’ti, mayampi taṁ ekaccaṁ vadema ‘na sādhū’ti. Yaṁ te ekaccaṁ vadanti ‘sādhū’ti, mayaṁ taṁ ekaccaṁ vadema ‘na sādhū’ti. Yaṁ te ekaccaṁ vadanti ‘na sādhū’ti, mayaṁ taṁ ekaccaṁ vadema ‘sādhū’ti. Yaṁ mayaṁ ekaccaṁ vadema ‘sādhū’ti, parepi taṁ ekaccaṁ vadanti ‘sādhū’ti. Yaṁ mayaṁ ekaccaṁ vadema ‘na sādhū’ti, parepi taṁ ekaccaṁ v
They agree with me in some matters and disagree in others. Some of the things that they applaud, I also applaud. Some of the things that they don’t applaud, I also don’t applaud. But some of the things that they applaud, I don’t applaud. And some of the things that they don’t applaud, I do applaud. Some of the things that I applaud, others also applaud. Some of the things that I don’t applaud, they also don’t applaud. But some of the things that I don’t applaud, others do applaud. 1. Examination
智慧
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“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā avidūre aññatarasmiṁ rukkhamūle nisīdi. 14. Mārayācanakathā Atha kho māro pāpimā acirapakkante āyasmante ānande yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho māro pāpimā bhagavantaṁ etadavoca: “parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘na tāvāhaṁ, pāpima,
“Yes, sir,” replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by. 14. The Appeal of Māra And then, not long after Ānanda had left, Māra the Wicked went up to the Buddha, stood to one side, and said to him: “Sir, may the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha. Sir, you once made this statement: ‘
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“Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ atthi. Idhāhaṁ, bhante, yena bhagavā tenupasaṅkamiṁ dhammassavanāya. Tassa me, bhante, bhagavā dhammaṁ deseti uttaruttaraṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ. Yathā yathā me, bhante, bhagavā dhammaṁ desesi uttaruttaraṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ tathā tathāhaṁ tasmiṁ dhamme abhiññā idhekaccaṁ dhammaṁ dhammesu niṭṭhamagamaṁ; satthari pasīdiṁ: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo,
“Sir, though I don’t encompass the minds of Buddhas past, future, and present, Sir, once I approached the Buddha to listen to the teaching. He explained Dhamma with its higher and higher stages, with its better and better stages, with its dark and bright sides. When I directly knew a certain principle of those teachings, in accordance with how I was taught, I came to a conclusion about the teachings. I had confidence in the Teacher: ‘The Blessed One is a fully awakened Buddha. The teaching is we
⚠ 出家者向けの文脈
智慧
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Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṁ dutiyo sattāvāso. Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. Katame nava? Ayaṁ tatiyo sattāvāso. Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. Ayaṁ catuttho sattāvāso. Santāvuso, sattā asaññino appaṭisaṁvedino, seyyathāpi devā asaññasattā. Ayaṁ pañcamo sattāvāso. Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattas
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 abode of sentient beings. There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. What are the teachings grouped by nine? This is the third abode of sentient beings. There are sentient beings that are unified in body and unified in perception, such as the gods of
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‘yesu no, āvuso, ṭhānesu na sameti, tiṭṭhantu tāni ṭhānāni. Yesu ṭhānesu sameti, tattha viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ saṅghena vā saṅghaṁ: “ye imesaṁ bhavataṁ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. Ko ime dhamme anavasesaṁ pahāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā”ti? Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñj
‘Let us leave aside those matters on which we disagree. But there are some matters on which we agree. Regarding these, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community: “There are things that are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones, and dark—and are reckoned as such. Who proceeds having totally given these things up: the ascetic Gotama, or the tutors of other communities?”’ It’s possible that t
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Etarahi kho pana, bhante, upāsikā bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti. Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘na tā
Today you do have such laywoman disciples. May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha. Sir, you once made this statement: ‘Wicked One, I will not be fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’ Today your spiritual path is successful and prosperous, extensive, popular, widespr
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趣旨一致
長
‘kiṁ panāyasmā, devānaminda, kammaṁ katvā imaṁ ṭhānaṁ patto’ti? Tesāhaṁ yathāsutaṁ yathāpariyattaṁ dhammaṁ desemi. Te tāvatakeneva attamanā honti: ‘sakko ca no devānamindo diṭṭho, yañca no apucchimhā, tañca no byākāsī’ti. Te aññadatthu mamaṁyeva sāvakā sampajjanti, na cāhaṁ tesaṁ. Tasmā ayaṁ puriso uccāvacamāpajjati. Ahaṁ kho pana, bhante, bhagavato sāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti. 2.5. Somanassapaṭilābhakathā “Abhijānāsi no tvaṁ, devānaminda, ito pubbe evarūpaṁ vedap
‘But lord of gods, what deed brought you to this position?’ So I taught them the Dhamma as I had learned and memorized it. And they were pleased with just that much: ‘We have seen Sakka, lord of gods! And he answered our questions!’ Invariably, they become my disciples, I don’t become theirs. That’s why a person finds themselves in states high and low. But sir, I am the Buddha’s disciple, a stream-enterer, not liable to be reborn in the underworld, destined for awakening.” 2.5. On Feeling Happy
⚠ 自己責任論に誤解されやすい
智慧
長部経典
趣旨一致
長
Ayaṁ chaṭṭho sattāvāso. Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā. Ayaṁ sattamo sattāvāso. Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. Nava āghātavatthūni. Ayaṁ aṭṭhamo sattāvāso. Santāvuso, sattā sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanūpagā. Ayaṁ navamo sattāvāso. Nava akkhaṇā asamayā brahmacariyavāsāya. Idhāvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dha
This is the sixth abode of sentient beings. There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness. This is the seventh abode of sentient beings. There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. <em>Nine grounds for rese
⚠ 自己責任論に誤解されやすい
経典データの出典: SuttaCentral（CC0ライセンス）