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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
tapassī sudaṁ homi paramatapassī, lūkho sudaṁ homi paramalūkho, jegucchī sudaṁ homi paramajegucchī, pavivitto sudaṁ homi paramapavivitto. Tatrāssu me idaṁ, sāriputta, tapassitāya hoti—acelako homi muttācāro hatthāpalekhano, naehibhaddantiko natiṭṭhabhaddantiko; nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyāmi. ukkuṭikopi homi ukkuṭikappadhānamanuyutto; kaṇṭakāpassayikopi homi kaṇṭakāpassaye seyyaṁ kappemi; sāyatatiyakampi udakorohanānuyogamanuyutto viharāmi— iti evarūpaṁ anekavihitaṁ kāyassa āt
I used to be a fervent mortifier, the ultimate fervent mortifier. I used to live rough, the ultimate rough-liver. I used to live in disgust of sin, the ultimate one living in disgust of sin. I used to be secluded, in ultimate seclusion. And this is what my fervent mortification was like. I went naked, ignoring conventions. I licked my hands, and didn’t come or stop when asked. I didn’t consent to food brought to me, or food prepared specially for me, or an invitation for a meal. I squatted, comm
私はかつて、激烈な苦行者であった。この上なく激烈な苦行を修めた者であった。かつて私は粗野な生活を送り、この上なく粗野な生き方を極めた者であった。かつて私は罪を厭い嫌悪して生き、この上なく罪を厭い嫌悪して生きた者であった。かつて私は独居閑居し、この上なく孤絶した境地に住した者であった。
私の激烈な苦行とは、かくのごときものであった。私は裸形にして、世間の習わしを顧みることなく修行した。手を舐め、施しを乞われても立ち止まらず、また招かれても応ずることなく歩み続けた。私のもとへ運ばれた食物も、私のために特に調えられた食物も、食事への招待も、いっさい受け入れなかった。私は蹲踞して……
智慧
中部経典
趣旨一致
長
uttānakañhetaṁ, bhante, yadidaṁ pasavo. Ahañhi, bhante, pahomi hatthidammaṁ sāretuṁ. Yāvatakena antarena campaṁ gatāgataṁ karissati sabbāni tāni sāṭheyyāni kūṭeyyāni vaṅkeyyāni jimheyyāni pātukarissati. Amhākaṁ pana, bhante, dāsāti vā pessāti vā kammakarāti vā aññathāva kāyena samudācaranti aññathāva vācāya aññathāva nesaṁ cittaṁ hoti. Acchariyaṁ, bhante, abbhutaṁ, bhante. Yāvañcidaṁ, bhante, bhagavā evaṁ manussagahane evaṁ manussakasaṭe evaṁ manussasāṭheyye vattamāne sattānaṁ hitāhitaṁ jānāti.
while beasts are obvious. For I can drive an elephant in training, and while going back and forth in Campā it’ll try all the tricks, bluffs, ruses, and feints that it can. But my bondservants, servants, and workers behave one way by body, another by speech, and their minds another. It’s incredible, sir, it’s amazing! How the Buddha knows what’s best for sentient beings, even though humans continue to be so shady, rotten, and tricky. For human beings are shady, sir, while beasts are obvious.” “It
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
長
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. “Kiṁ nu kho, bho gotama, ‘sassato loko, idameva saccaṁ moghamaññan’ti— “Na kho ahaṁ, vaccha, evaṁdiṭṭhi: “Kiṁ pana, bho gotama, ‘asassato loko, idameva saccaṁ moghamaññan’ti— “Na kho ahaṁ, vaccha, evaṁdiṭṭhi: “Kiṁ nu kho, bho gotama, ‘antavā loko, idameva saccaṁ moghamaññan’ti— “Na kho ahaṁ, vaccha, evaṁdiṭṭhi: “Kiṁ pana, bho gotama, ‘anantavā loko, idameva saccaṁ moghamaññan’ti— “Na kho ahaṁ, vaccha, evaṁdiṭṭhi: “Kiṁ nu kh
From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.” “Worthy Gotama, is this your view: ‘The cosmos is eternal. This is the only truth, anything else is futile’?” “That’s not my view, Vaccha.” “Then is this your view: ‘The cosmos is not eternal. This is the only truth, anything else is futile’?” “That’s not my view, Vaccha.” “Then is this your view: ‘The cosmos is finite. This is the only truth, anything else is futile’?” “That’s not my view
智慧
中部経典
趣旨一致
長
Atha kho rājā pasenadi kosalo yenāyasmā aṅgulimālo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ aṅgulimālaṁ etadavoca: “ayyo no, bhante, aṅgulimālo”ti? Tena kho pana samayena āyasmā aṅgulimālo āraññiko hoti piṇḍapātiko paṁsukūliko tecīvariko. “Yassadāni, mahārāja, kālaṁ maññasī”ti. Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho āyasmā aṅgulimālo rājānaṁ pasenadiṁ kosalaṁ etadavoca: “alaṁ, mahārāja, paripuṇṇaṁ me cīvaran”ti. Atha kho rājā pasenadi
Then the king went over to Aṅgulimāla and said, “Sir, is the master really Aṅgulimāla?” But at that time Venerable Aṅgulimāla lived in the wilderness, ate only almsfood, and owned just three robes. “Please, great king, go at your convenience.” Then King Pasenadi got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. So he said to the king, “Enough, great king. My robes are complete.” Then the king went back to the Buddha, bowed, sat down to on
智慧
中部経典
趣旨一致
長
Tassa mayhaṁ, bhāradvāja, etadahosi: ‘ahañceva kho pana sabbaso ajajjitaṁ paṭijāneyyaṁ, imā ca me devatā dibbaṁ ojaṁ lomakūpehi ajjhohāreyyuṁ, tāya cāhaṁ yāpeyyaṁ. Tassa mayhaṁ, bhāradvāja, etadahosi: Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya. So kho ahaṁ, bhāradvāja, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhām
Then it occurred to me, ‘If I claim to be completely fasting while these deities are infusing heavenly nectar in my pores, that would be a lie on my part.’ Then it occurred to me, Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun. Due to eating so little, the skin of my belly stuck to my backbone, so that when I tried to rub the skin of my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed the skin of my belly. Due to ea
智慧
中部経典
趣旨一致
長
ekāhikampi āhāraṁ āhāremi, dvīhikampi āhāraṁ āhāremi …pe… sattāhikampi āhāraṁ āhāremi; iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmi. So sākabhakkho vā homi, sāmākabhakkho vā homi, nīvārabhakkho vā homi, daddulabhakkho vā homi, haṭabhakkho vā homi, kaṇabhakkho vā homi, ācāmabhakkho vā homi, piññākabhakkho vā homi, tiṇabhakkho vā homi, gomayabhakkho vā homi, vanamūlaphalāhāro yāpemi pavattaphalabhojī. So sāṇānipi dhāremi, masāṇānipi dhāremi, chavadussānipi dhāremi, paṁ
I ate once a day, once every second day, up to once a week, and so on, even up to once a fortnight. I lived committed to the practice of eating food at set intervals. I ate herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. I survived on forest roots and fruits, or eating fallen fruit. I wore robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-
私は一日に一食、二日に一食、乃至一週間に一食というように、さらには二週間に一食というところまで、定められた間隔をもって食を摂ることを実践として堅く守った。私が口にしたものは、薬草、粟、野生の米、粗悪な米、水草、糠、粥の上澄み、胡麻粉、草、あるいは牛糞であった。森の根や果実を糧とし、または地に落ちた果実を拾い食らって命をつないだ。身に纏うものとしては、麻布の衣、麻混紡の衣、屍を覆いし布、襤褸切れ、ロードの樹皮、羚羊の皮（そのままのものや細く裁ったもの）、草の衣、樹皮の衣、木の
智慧
中部経典
趣旨一致
長
Yañhi mayaṁ, bhante, nāsakkhimhā daṇḍenapi satthenapi dametuṁ so bhagavatā adaṇḍena asattheneva danto. Handa ca dāni mayaṁ, bhante, gacchāma; bahukiccā mayaṁ bahukaraṇīyā”ti. Atha kho āyasmā aṅgulimālo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiyaṁ piṇḍāya pāvisi. Addasā kho āyasmā aṅgulimālo sāvatthiyaṁ sapadānaṁ piṇḍāya caramāno aññataraṁ itthiṁ mūḷhagabbhaṁ vighātagabbhaṁ. Disvānassa etadahosi: “kilissanti vata, bho, sattā; kilissanti vata, bho, sattā”ti. Atha kho āyasmā aṅgulimālo s
For I was not able to tame him with the rod and the sword, but the Buddha tamed him without rod or sword. Well, now, sir, I must go. I have many duties, and much to do.” Then Venerable Aṅgulimāla robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Then as he was wandering indiscriminately for almsfood he saw a woman undergoing a distressing obstructed labor. Seeing this, it occurred to him, “Oh, beings undergo such travail! Oh, beings undergo such travail!” Then aft
智慧
中部経典
趣旨一致
長
dvisahasso brahmā …pe… tisahasso brahmā … catusahasso brahmā … pañcasahasso brahmā dīghāyuko vaṇṇavā sukhabahuloti. Pañcasahasso, bhikkhave, brahmā pañcasahassilokadhātuṁ pharitvā adhimuccitvā viharati. Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena … Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā dasasahassassa brahmuno sahabyataṁ upapajjeyyan’ti. So taṁ cittaṁ dahati, taṁ citt
‘The Divinity of two thousand … the Divinity of three thousand … the Divinity of four thousand … the Divinity of five thousand is long-lived, beautiful, and very happy.’ Now the Divinity of five thousand meditates focused on pervading a five-thousandfold galaxy, Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom. as well as the sentient beings reborn there. They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the Divini
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
“kaṁsi tvaṁ, bhikkhu, uddissa pabbajito? Ko vā te satthā? Kassa vā tvaṁ dhammaṁ rocesī”ti? Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho”ti. “Diṭṭhapubbo pana te, bhikkhu, so bhagavā; disvā ca pana jāneyyāsī”ti? “Na kho me, āvuso, diṭṭhapubbo so bhagavā; disvā cāhaṁ na jāneyyan”ti. “Atthāvuso, samaṇo gotamo sakyaputto sakyakulā pabbajito. Taṁ kho pana bhagavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anu
“In whose name have you gone forth, mendicant? Who is your Teacher? Whose teaching do you believe in?” There the Blessed One is now staying, the perfected one, the fully awakened Buddha.” “But have you ever seen that Buddha? Would you recognize him if you saw him?” “No, I’ve never seen him, and I wouldn’t recognize him if I did.” “Reverend, there is the ascetic Gotama—a Sakyan, gone forth from a Sakyan family. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha,
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
“Evaṁ vutte, ahaṁ, bhante, āyasmantaṁ mahākassapaṁ etadavocaṁ: Kassapo hi, sāriputta, attanā ca āraññiko āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko piṇḍapātikattassa ca vaṇṇavādī, attanā ca paṁsukūliko paṁsukūlikattassa ca vaṇṇavādī, attanā ca tecīvariko tecīvarikattassa ca vaṇṇavādī, attanā ca appiccho appicchatāya ca vaṇṇavādī, attanā ca santuṭṭho santuṭṭhiyā ca vaṇṇavādī, attanā ca pavivitto pavivekassa ca vaṇṇavādī, attanā ca asaṁsaṭṭho asaṁsaggassa ca vaṇṇavādī, attanā ca āraddhavīr
“Next I asked Mahākassapa the same question. For Kassapa lives in the wilderness … and is accomplished in the knowledge and vision of freedom; and he praises these things.” He said: ‘It’s a mendicant who lives in the wilderness … and is accomplished in the knowledge and vision of freedom; and they praise these things. That’s the kind of mendicant who would grace this park.’” “Good, good, Sāriputta! Kassapa answered in the right way for him. “Next I asked Mahāmoggallāna the same question. He said
智慧
中部経典
趣旨一致
長
ayameva me puggalo cittaṁ ārādhetī”ti. Gahanañhetaṁ, pessa, yadidaṁ manussā; uttānakañhetaṁ, pessa, yadidaṁ pasavo. Cattārome, pessa, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? Idha, pessa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto; idha pana, pessa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto; idha pana, pessa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto; idha pana, pessa, ekacco puggalo n
I only like the sound of the last individual, who doesn’t mortify either themselves or others.” For human beings are shady, while beasts are obvious. Pessa, these four individuals are found in the world. What four? One individual mortifies themselves, committed to the practice of mortifying themselves. One individual mortifies others, committed to the practice of mortifying others. One individual mortifies themselves and others, committed to the practice of mortifying themselves and others. One
智慧
中部経典
趣旨一致
長
‘yatohaṁ, bhagini, jāto nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā’”ti. “So hi nūna me, bhante, sampajānamusāvādo bhavissati. Mayā hi, bhante, bahū sañcicca pāṇā jīvitā voropitā”ti. “Tena hi tvaṁ, aṅgulimāla, yena sā itthī tenupasaṅkama; upasaṅkamitvā taṁ itthiṁ evaṁ vadehi: ‘yatohaṁ, bhagini, ariyāya jātiyā jāto, nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā’”ti. “Evaṁ, bhante”ti kho āyasmā aṅgulimālo bha
‘Ever since I was born, sister, I don’t recall having intentionally taken the life of a living creature. By this truth, may both you and your baby be safe.’” “But sir, wouldn’t that be telling a deliberate lie? For I have intentionally killed many living creatures.” “In that case, Aṅgulimāla, go to that woman and say this: ‘Ever since I was born in the noble birth, sister, I don’t recall having intentionally taken the life of a living creature. By this truth, may both you and your baby be safe.’
智慧
中部経典
趣旨一致
長
So ca me bhagavā satthā. Tassa cāhaṁ bhagavato dhammaṁ rocemī”ti. “Kahaṁ pana, bhikkhu, etarahi so bhagavā viharati arahaṁ sammāsambuddho”ti. “Atthāvuso, uttaresu janapadesu sāvatthi nāma nagaraṁ. Atha kho bhagavato etadahosi: “mamañca khvāyaṁ kulaputto uddissa pabbajito. Yannūnassāhaṁ dhammaṁ deseyyan”ti. Atha kho bhagavā āyasmantaṁ pukkusātiṁ āmantesi: “dhammaṁ te, bhikkhu, desessāmi. Taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.
That Blessed One is my Teacher, and I believe in his teaching.” “But mendicant, where is the Blessed One at present, the perfected one, the fully awakened Buddha?” “In the northern lands there is a city named Sāvatthī. Then it occurred to the Buddha, “This gentleman has gone forth in my name. Why don’t I teach him the Dhamma?” So the Buddha said to Pukkusāti, “Mendicant, I shall teach you the Dhamma. Listen and apply your mind well, I will speak.”
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Taṁ kissa hetu? Mā maṁ te addasaṁsu ahañca mā te addasanti. Seyyathāpi, sāriputta, āraññako mago manusse disvā vanena vanaṁ gahanena gahanaṁ ninnena ninnaṁ thalena thalaṁ sampatati; So kho ahaṁ, sāriputta, ye te goṭṭhā paṭṭhitagāvo apagatagopālakā, tattha catukkuṇḍiko upasaṅkamitvā yāni tāni vacchakānaṁ taruṇakānaṁ dhenupakānaṁ gomayāni tāni sudaṁ āhāremi. Yāvakīvañca me, sāriputta, sakaṁ muttakarīsaṁ apariyādinnaṁ hoti, sakaṁyeva sudaṁ muttakarīsaṁ āhāremi. Idaṁsu me, sāriputta, mahāvikaṭabhoja
Why is that? So that I wouldn’t see them, nor they me. I fled like a wild deer seeing a human being. I would go on all fours into the cow-pens after the cattle had left and eat the dung of the young suckling calves. As long as my own urine and excrement lasted, I would even eat that. Such was my eating of most unnatural things. But there’s no way Sunakkhatta will infer about me from the teaching: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy
いかなる理由によってか。それは彼らが私を見ず、また私も彼らを見ぬためである。私は人を見た野鹿のごとく逃げ去った。牛の群れが去りたる後、私は四つん這いで牛囲いの中に入り、まだ乳飲み子である子牛の糞を食らった。自らの尿や糞便が続く限り、それさえも食らった。かくのごとく、私は最も不浄なるものを食とした。しかしながら、スナッカッタは、この教えをもって私について、「かの世尊は阿羅漢にして、正自覚者、明行具足者、善逝なり」と推し量ることはできないであろう。
智慧
中部経典
趣旨一致
長
Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti. “Sādhu sādhu, sāriputta, yathā taṁ moggallānova sammā byākaramāno byākareyya. Moggallāno hi, sāriputta, dhammakathiko”ti. Evaṁ vutte, āyasmā mahāmoggallāno bhagavantaṁ etadavoca: “atha khvāhaṁ, bhante, āyasmantaṁ sāriputtaṁ etadavocaṁ: Evarūpena kho, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti. “Sādhu sādhu, moggallāna. Yathā taṁ sāriputtova sammā byākaramāno byākareyya. Sāriputto hi, moggallāna, cittaṁ vasaṁ
That’s the kind of mendicant who would grace this park.’” “Good, good, Sāriputta! Moggallāna answered in the right way for him. For Moggallāna is a Dhamma speaker.” When he had spoken, Moggallāna said to the Buddha, “Next, I asked Sāriputta: That’s the kind of mendicant who would grace this park.’” “Good, good, Moggallāna! Sāriputta answered in the right way for him. For Sāriputta masters his mind and is not mastered by it …” ‘Each of us has spoken from our heart.
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
evamidaṁ brahmacariyaṁ paripūraṁ tenaṅgena. Sace hi, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṁsu, no ca kho bhikkhuniyo ārādhikā abhavissaṁsu; Sace hi, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṁsu, bhikkhuniyo ca ārādhikā abhavissaṁsu, no ca kho upāsakā gihī odātavasanā brahmacārino ārādhakā abhavissaṁsu; Seyyathāpi, bho gotama, gaṅgā nadī samuddaninnā samuddapoṇā samuddapabbhārā samuddaṁ āhacc
this spiritual path is complete in that respect. If the worthy Gotama and the monks were the only ones to succeed in this teaching, not any nuns … chaste laymen … Just as the Ganges river slants, slopes, and inclines towards the ocean, and keeps pressing into the ocean, in the same way Mister Gotama’s assembly—with both laypeople and renunciates—slants, slopes, and inclines towards extinguishment, and keeps pressing upon extinguishment. Excellent, worthy Gotama! … I go for refuge to the worthy G
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Aññataro kho panāyasmā aṅgulimālo arahataṁ ahosi. Atha kho āyasmā aṅgulimālo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Tena kho pana samayena aññenapi leḍḍu khitto āyasmato aṅgulimālassa kāye nipatati, aññenapi daṇḍo khitto āyasmato aṅgulimālassa kāye nipatati, aññenapi sakkharā khittā āyasmato aṅgulimālassa kāye nipatati. Atha kho āyasmā aṅgulimālo bhinnena sīsena, lohitena gaḷantena, bhinnena pattena, vipphālitāya saṅghāṭiyā yena bhagavā tenupasaṅkami. Addasā kho bh
And Venerable Aṅgulimāla became one of the perfected. Then Venerable Aṅgulimāla robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Now at that time someone threw a stone that hit Aṅgulimāla, someone else threw a stick, and someone else threw gravel. Then Aṅgulimāla—with cracked head, bleeding, his bowl broken, and his outer robe torn—went to the Buddha. The Buddha saw him coming off in the distance, and said to him, “Endure it, brahmin! Endure it, brahmin! You’re e
智慧
中部経典
趣旨一致
長
Tassa mayhaṁ, bhāradvāja, etadahosi: ‘na kho taṁ sukaraṁ sukhaṁ adhigantuṁ evaṁ adhimattakasimānaṁ pattakāyena. So kho ahaṁ, bhāradvāja, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ. Tena kho pana maṁ, bhāradvāja, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti: ‘yaṁ kho samaṇo gotamo dhammaṁ adhigamissati taṁ no ārocessatī’ti. Yato kho ahaṁ, bhāradvāja, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṁsu: ‘bāhulliko samaṇo gotamo padhānavibbhanto āvatto bāhul
Then it occurred to me, ‘I can’t achieve that pleasure with a body so severely emaciated. Why don’t I eat some solid food, some rice and porridge?’ So I ate some solid food. Now at that time the five mendicants were attending on me, thinking, ‘The ascetic Gotama will tell us of any truth that he realizes.’ But when I ate some solid food, they left disappointed in me, saying, ‘The ascetic Gotama has become indulgent; he has strayed from the struggle and returned to indulgence.’ After eating solid
智慧
中部経典
趣旨一致
長
Seyyathāpi, bhikkhave, nikkhaṁ jambonadaṁ dakkhakammāraputtaukkāmukhasukusalasampahaṭṭhaṁ paṇḍukambale nikkhittaṁ bhāsate ca tapate ca virocati ca; Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena … Tassa sutaṁ hoti— ābhā devā …pe… parittābhā devā … appamāṇābhā devā … ābhassarā devā dīghāyukā vaṇṇavanto sukhabahulāti. “saṅkhārupapattiṁ vo, bhikkhave, desessāmi, taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
Suppose there was a pendant of Black Plum River gold, fashioned by a deft smith, well wrought in the forge. When placed on a cream rug it would shine and glow and radiate. Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom. And they’ve heard: ‘The radiant gods … the gods of limited radiance … the gods of limitless radiance … the gods of streaming radiance … “I shall teach you rebirth by choice. Listen and apply your mind well, I will speak.” “Yes, sir,” they re
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
“Evamāvuso”ti kho āyasmā pukkusāti bhagavato paccassosi. Bhagavā etadavoca: “‘Cha dhāturo ayaṁ, bhikkhu, puriso cha phassāyatano aṭṭhārasa manopavicāro caturādhiṭṭhāno; yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccati. Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti— ayamuddeso dhātuvibhaṅgassa. ‘Cha dhāturo ayaṁ, bhikkhu, puriso’ti— iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Chayimā, bhikkhu, dhātuyo— pat
“Yes, reverend,” replied Pukkusāti. The Buddha said this: “‘This person has six elements, six fields of contact, eighteen mental preoccupations, and four foundations. Where they stand, the streams of conceiving do not flow. And where the streams of conceiving do not flow, they are called a sage at peace. Do not neglect wisdom; preserve truth; foster generosity; and train only for peace.’ This is the summary recital for the analysis of the elements. ‘This person has six elements.’ That’s what I s
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）