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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
Yā ca kho ayaṁ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā iti: ‘evarūpiṁ kathaṁ kathessāmī’ti. Itiha tattha sampajāno hoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato vitakkāya cittaṁ namati, so: ‘ye te vitakkā hīnā gammā pothujjanikā
‘But I will take part in talk about self-effacement that helps open the heart and leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.’ In this way they are aware of the situation. While a mendicant is practicing such a meditation, if their mind inclines to thinking, they think: ‘I
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Taṁ kiṁ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṁ, bhante’. Ayampi, bhikkhave, rūpānaṁ ādīnavo. Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisiṁsu. Atha kho tesaṁ bhikkhūnaṁ etadahosi: “atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ, yaṁ nūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā”ti. Atha kho te bhikkhū yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamiṁsu; upasaṅkamit
What do you think, mendicants? Has not that former beauty vanished and the drawback become clear?” “Yes, sir.” “This is the drawback of forms. Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Then it occurred to them, “It’s too early to wander for alms in Sāvatthī. Why don’t we visit the monastery of the wanderers of other religions?” Then they went to the monastery of the wanderers of other religions and exchanged greetings with the w
「比丘たちよ、どう思うか。かつての美しさは消え去り、その過患が明らかとなったではないか」と。「さようでございます、世尊」と。「これこそが色の過患である。さて、その時、数人の比丘たちが朝に衣を整え、鉢と衣を持ちて、舎衛城へと托鉢のために入られた。その折、彼らの心にこのような思いが生じた。『舎衛城にて托鉢するにはまだ時が早い。他の宗教の遊行者たちの精舎を訪ねてはいかがであろうか』と。そこで彼らは他の宗教の遊行者たちの精舎へと赴き、その遊行者たちと挨拶を交わした。
智慧
中部経典
趣旨一致
長
manasā dhammaṁ viññāya nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati manindriyaṁ, manindriye na saṁvaraṁ āpajjati. Kathañca, bhikkhave, bhikkhu na dhūmaṁ kattā hoti? Idha, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ na vitthārena paresaṁ desetā hoti. Evaṁ kho, bhikkhave, bhikkhu na dhūmaṁ kattā hoti. Kathañca, bhikkhave, bhikkhu na titthaṁ jānāti
know an idea with their mind, they get caught up in the features and details. Since the faculty of the mind is left unrestrained, bad unskillful qualities of covetousness and displeasure become overwhelming. They don’t practice restraint, they don’t protect the faculty of the mind, and they don’t achieve its restraint. And how does a mendicant not spread smoke? It’s when a mendicant doesn’t teach others the Dhamma in detail as they learned and memorized it. That’s how a mendicant doesn’t spread
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’. Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṁ pajahati aññañca diṭṭhiṁ na upādiyati. Evametāsaṁ diṭṭhīnaṁ pahānaṁ hoti, evametāsaṁ diṭṭhīnaṁ paṭinissaggo hoti. ‘sabbaṁ me nakkhamatī’ti tattha viññū puriso iti paṭisañcikkhati: ‘yā kho me ayaṁ diṭṭhi— sabbaṁ me nakkhamatīti, imañce ahaṁ diṭṭhiṁ thāmasā parāmāsā abhinivissa vohareyyaṁ— idameva saccaṁ moghamaññanti; dvīhi me assa viggaho—
And when there’s arguing, there’s dispute; when there’s dispute there’s distress; and when there’s distress there’s harm.’ So, considering in themselves the potential for argument, dispute, distress, and harm, they give up that view by not grasping another view. That’s how those views are given up and let go. nothing is acceptable, a sensible person reflects like this: ‘I have the view that nothing is acceptable. Suppose I were to obstinately stick to this view and insist, “This is the only trut
智慧
中部経典
趣旨一致
長
sotaviññeyyā saddā … ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā— ime kho, ānanda, pañca kāmaguṇā. Yattha bhikkhunā abhikkhaṇaṁ sakaṁ cittaṁ paccavekkhitabbaṁ: evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me pahīno’ti. Itiha tattha sampajāno hoti. ‘atthi nu kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti?
Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. So a mendicant should regularly check their own mind: In that case, they understand: ‘I have given up desire and greed for the five kinds of sensual stimulation.’ In this way they are aware of the situation. ‘Does my mind take an interest in any of these five kinds of
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
短
Evaṁ kho, bhikkhave, bhikkhu na titthaṁ jānāti.
That’s how a mendicant doesn’t know the ford.
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Ye ca atimānapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, anatimānissa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Anatimānaṁ nissāya atimāno pahātabbo’ti— iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ. Ime kho, gahapati, aṭṭha dhammā saṅkhittena vuttā, vitthārena vibhattā, ye ariyassa vinaye vohārasamucchedāya saṁvattanti; na tveva tāva ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hotī”ti. “Yathā kathaṁ pana, bhante, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo h
The distressing and feverish defilements that might arise because of arrogance do not occur in someone who is not arrogant.’ ‘Arrogance should be given up by not being arrogant.’ That’s what I said, and this is why I said it. These are the eight things—stated in brief and analyzed in detail—that lead to the cutting off of business in the noble one’s training. But just this much does not constitute the cutting off of business in each and every respect in the noble one’s training.” “But, sir, how
智慧
中部経典
趣旨一致
長
yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—sabbaṁ me khamatīti, Tatraggivessana, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—sabbaṁ me nakkhamatīti— Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’. Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṁ pajahati aññañca diṭṭhiṁ na upādiyati. Evametāsaṁ diṭṭhīnaṁ pahānaṁ hoti, evametāsaṁ diṭṭhīnaṁ paṭinissaggo hoti. ‘ekaccaṁ me khamati, ek
an ascetic or brahmin to whom everything is acceptable, When it comes to the view of the ascetics and brahmins to whom and an ascetic or brahmin to whom nothing is acceptable. And when there’s arguing, there’s dispute; when there’s dispute there’s distress; and when there’s distress there’s harm.’ So, considering in themselves the potential for argument, dispute, distress, and harm, they give up that view by not grasping another view. That’s how those views are given up and let go. some things a
智慧
中部経典
趣旨一致
長
“idaṁ me, bhante, navaṁ dussayugaṁ bhagavantaṁ uddissa sāmaṁ kantaṁ sāmaṁ vāyitaṁ. Taṁ me, bhante, bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti. Evaṁ vutte, bhagavā mahāpajāpatiṁ gotamiṁ etadavoca: “saṅghe, gotami, dehi. Saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā”ti. Dutiyampi kho mahāpajāpati gotamī bhagavantaṁ etadavoca: Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: Bhagavāpi, bhante, bahūpakāro mahāpajāpatiyā gotamiyā”ti. “paṭiggaṇhātu, bhante, bhagavā mahāpajāpatiyā gotamiyā navaṁ
“Sir, I have spun and woven this new pair of garments specially for the Buddha. May the Buddha please accept this from me out of sympathy.” When she said this, the Buddha said to her, “Give it to the Saṅgha, Gotamī. When you give to the Saṅgha, both the Saṅgha and I will be honored.” For a second time … When he said this, Venerable Ānanda said to the Buddha, The Buddha has been very helpful to Mahāpajāpati.” “Sir, please accept the new pair of garments from Mahāpajāpati Gotamī. Sir, Mahāpajāpati
智慧
中部経典
趣旨一致
長
Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ— Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ— aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ, aṭṭhikasaṅkhalikaṁ nimaṁsalohitamakkhitaṁ nhārusambandhaṁ, aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ, aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni— aññena hatthaṭṭhikaṁ, aññena pādaṭṭhikaṁ, aññena gopphakaṭṭhikaṁ, aññena jaṅghaṭṭhikaṁ, aññena ūruṭṭhikaṁ, aññena kaṭiṭṭ
Furthermore, suppose that you were to see that same sister as a corpse discarded in a charnel ground. And it was being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures … Furthermore, suppose that you were to see that same sister as a corpse discarded in a charnel ground. And it had been reduced to a skeleton with flesh and blood, held together by sinews … a skeleton rid of flesh but smeared with blood, and held together by sinews … a
さらに、あなたがその同じ姉妹を、死屍捨て場に遺棄された屍として目にすると想像せよ。その屍は、烏、鷹、禿鷹、鷺、犬、虎、豹、山犬、そして無数の小さき生き物どもに貪り喰われていると……
さらに、あなたがその同じ姉妹を、死屍捨て場に遺棄された屍として目にすると想像せよ。その屍は、肉と血を失い、筋によって繋ぎ留められたる骸骨と成り果てていると……肉は削ぎ落とされ、血に塗れながらも、なお筋によって繋ぎ留められたる骸骨と成り果て……
智慧
中部経典
趣旨一致
長
iti saññā … iti saṅkhārā … iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti. Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yo pañcasu upādānakkhandhesu asmimāno so pahīyati. Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘yo kho imesu pañcasu upādānakkhandhesu asmimāno so me pahīno’ti. Itiha tattha sampajāno hoti. Ime kho te, ānanda, dhammā ekantakusalā kusalāyātikā ariyā lokuttarā anavakkantā pāpimatā. Taṁ kiṁ maññasi, ānanda, kaṁ atthavasaṁ sampassamāno a
Such is perception … Such are choices … Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ As they do so, they give up the conceit ‘I am’ regarding the five grasping aggregates. In that case, they understand: ‘I have given up the conceit “I am” regarding the five grasping aggregates.’ In this way they are aware of the situation. These principles are entirely skillful, with skillful outcomes; they are noble, transcendent, and inaccessible to the Wick
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
“samaṇo, āvuso, gotamo kāmānaṁ pariññaṁ paññapeti, mayampi kāmānaṁ pariññaṁ paññapema; samaṇo, āvuso, gotamo rūpānaṁ pariññaṁ paññapeti, mayampi rūpānaṁ pariññaṁ paññapema; samaṇo, āvuso, gotamo vedanānaṁ pariññaṁ paññapeti, mayampi vedanānaṁ pariññaṁ paññapema; idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā— Kiñca, bhikkhave, rūpānaṁ nissaraṇaṁ? Yo, bhikkhave, rūpesu chandarāgavinayo chandarāgappahānaṁ—idaṁ rūpānaṁ nissaraṇaṁ. Ye hi keci, bhikkhave,
“Reverends, the ascetic Gotama advocates the complete understanding of sensual pleasures, and so do we. The ascetic Gotama advocates the complete understanding of forms, and so do we. The ascetic Gotama advocates the complete understanding of feelings, and so do we. What, then, is the difference between the ascetic Gotama’s teaching and instruction and ours?” And what is the escape from forms? Removing and giving up desire and greed for forms: this is the escape from forms. There are ascetics an
「尊者方よ、沙門ゴータマは諸欲の完全なる了知を説く。我らもまたしかり。沙門ゴータマは諸色の完全なる了知を説く。我らもまたしかり。沙門ゴータマは諸受の完全なる了知を説く。我らもまたしかり。しからば、沙門ゴータマの教法と教誡と、我らのそれとの間に、いかなる差異があるというのか。」では、諸色からの出離とは何か。諸色に対する欲貪を除き去り、捨て離れること——これぞ諸色からの出離である。また、沙門・婆羅門にして……
智慧
中部経典
趣旨一致
長
kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi. Tassa mayhaṁ, māgaṇḍiya, tayo pāsādā ahesuṁ— eko vassiko, eko hemantiko, eko gimhiko. So kho ahaṁ, māgaṇḍiya, vassike pāsāde vassike cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṁ orohāmi. So aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto viha
touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. I had three stilt longhouses— one for the rainy season, one for the winter, and one for the summer. I stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where I was entertained by musicians—none of them men. Some time later—having truly understood the origin, disappearance, gratification, drawback, and escape of sensual pleasures, and having given up cr
智慧
中部経典
趣旨一致
長
Yasmiṁ samaye, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati, neva tasmiṁ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti; abyābajjhaṁyeva tasmiṁ samaye vedanaṁ vedeti. Abyābajjhaparamāhaṁ, bhikkhave, vedanānaṁ assādaṁ vadāmi. Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītis
At that time a mendicant doesn’t intend to hurt themselves, hurt others, or hurt both; they feel only feelings that are not hurtful. Freedom from being hurt is the ultimate gratification of feelings, I say. Furthermore, a mendicant enters and remains in the second absorption … third absorption … fourth absorption. At that time a mendicant doesn’t intend to hurt themselves, hurt others, or hurt both; they feel only feelings that are not hurtful. Freedom from being hurt is the ultimate gratificati
以下は該当箇所の翻訳です。
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その時、比丘は自らを傷つけることを意図せず、他者を傷つけることを意図せず、また両者を傷つけることをも意図しない。ただ、苦痛なき感受のみを感じる。われは言う――苦痛より離れることこそ、感受の究極の満足である。さらにまた、比丘は第二禅に入り、そこに住する……第三禅に入り、そこに住する……第四禅に入り、そこに住する。その時、比丘は自らを傷つけることを意図せず、他者を傷つけることを意図せず、また両者を傷つけることをも意図しない。ただ、苦痛なき感受のみを感じる。われは言う――苦痛より離れることこそ、感受の究極の満足である。
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Disvāna bhagavato etadahosi: “sambahulāni kho kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. Sambahulā nu kho idha bhikkhū viharantī”ti. Tena kho pana samayena āyasmā ānando sambahulehi bhikkhūhi saddhiṁ ghaṭāya sakkassa vihāre cīvarakammaṁ karoti. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena ghaṭāya sakkassa vihāro tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. “Na kho, ānanda, arahati sāvako satthāraṁ anubandhituṁ, yadidaṁ suttaṁ geyyaṁ veyyākaraṇaṁ tassa hetu. Taṁ kis
and wondered, “Many resting places have been spread out; are there many mendicants living here?” Now at that time Venerable Ānanda, together with many other mendicants, was making robes at the lodge of the Sakyan Ghaṭā. Then in the late afternoon, the Buddha came out of retreat and went to Ghaṭā’s lodge, where he sat on the seat spread out “A disciple would not deem it worthwhile to follow the Teacher for the sake of this, namely statements, mixed prose & verse, or discussions. Why is that? Beca
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
長
ayaṁ sattamī pāṭipuggalikā dakkhiṇā. Sakadāgāmiphalasacchikiriyāya paṭipanne dānaṁ deti— ayaṁ aṭṭhamī pāṭipuggalikā dakkhiṇā. Sotāpanne dānaṁ deti— Katamā cuddasa? ayaṁ navamī pāṭipuggalikā dakkhiṇā. Sotāpattiphalasacchikiriyāya paṭipanne dānaṁ deti— ayaṁ dasamī pāṭipuggalikā dakkhiṇā. Bāhirake kāmesu vītarāge dānaṁ deti— ayaṁ ekādasamī pāṭipuggalikā dakkhiṇā.
This is the seventh religious donation to an individual. One gives a gift to someone practicing to realize the fruit of once-return. This is the eighth religious donation to an individual. One gives a gift to a stream-enterer. What fourteen? This is the ninth religious donation to an individual. One gives a gift to someone practicing to realize the fruit of stream-entry. This is the tenth religious donation to an individual. One gives a gift to an outsider who is free of desire for sensual pleas
智慧
中部経典
趣旨一致
長
Kiñca, bhikkhave, vedanānaṁ nissaraṇaṁ? Yo, bhikkhave, vedanāsu chandarāgavinayo, chandarāgappahānaṁ—idaṁ vedanānaṁ nissaraṇaṁ. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nappajānanti, te vata sāmaṁ vā vedanaṁ parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno vedanaṁ parijānissatīti—netaṁ ṭhānaṁ vijjati. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanānaṁ assādañca assādato
And what is the escape from feelings? Removing and giving up desire and greed for feelings: this is the escape from feelings. There are ascetics and brahmins who don’t truly understand feelings’ gratification, drawback, and escape in this way for what they are. It’s impossible for them to completely understand feelings themselves, or to instruct another so that, practicing accordingly, they will completely understand feelings. There are ascetics and brahmins who do truly understand feelings’ gra
受の出離とは何か。受に対する欲と貪りを取り除き、捨て去ること——これが受の出離である。
受の楽味・過患・出離を、このままにあるがままに真に了知しない沙門・婆羅門たちがいる。そのような者たちが、受そのものを完全に了知すること、あるいは他者に教示して、その者が法に従い修行することで受を完全に了知するに至らしめること——これはあり得ないことである。
受の楽味・過患・出離を、このままにあるがままに真に了知する沙門・婆羅門たちがいる。
智慧
中部経典
趣旨一致
長
So taṁ bhesajjaṁ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṁvasī yena kāmaṁ gamo. So aññaṁ kuṭṭhiṁ purisaṁ passeyya arugattaṁ pakkagattaṁ kimīhi khajjamānaṁ nakhehi vaṇamukhāni vippatacchamānaṁ aṅgārakāsuyā kāyaṁ paritāpentaṁ. Taṁ kiṁ maññasi, māgaṇḍiya, api nu so puriso amussa kuṭṭhissa purisassa piheyya aṅgārakāsuyā vā bhesajjaṁ paṭisevanāya vā”ti? “No hidaṁ, bho gotama. Taṁ kissa hetu? “Evameva kho ahaṁ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībh
and by using that they’d be cured of leprosy. They’d be healthy, happy, autonomous, master of themselves, able to go where they wanted. Then they’d see another person affected by leprosy, with sores and blisters on their limbs, being devoured by worms, scratching with their nails at the opening of their wounds, cauterizing their body over a pit of glowing coals. What do you think, Māgaṇḍiya? Would that person envy that other person affected by leprosy for their pit of glowing coals or for taking
智慧
中部経典
趣旨一致
長
Puthujjanasīlavante dānaṁ deti— ayaṁ dvādasamī pāṭipuggalikā dakkhiṇā. Puthujjanadussīle dānaṁ deti— ayaṁ terasamī pāṭipuggalikā dakkhiṇā. Tiracchānagate dānaṁ deti— Tathāgate arahante sammāsambuddhe dānaṁ deti— ayaṁ cuddasamī pāṭipuggalikā dakkhiṇāti. ayaṁ paṭhamā pāṭipuggalikā dakkhiṇā. Paccekasambuddhe dānaṁ deti— ayaṁ dutiyā pāṭipuggalikā dakkhiṇā.
One gives a gift to an ordinary person who has good ethical conduct. This is the twelfth religious donation to an individual. One gives a gift to an ordinary person who has bad ethical conduct. This is the thirteenth religious donation to an individual. One gives a gift to an animal. One gives a gift to the Realized One, the perfected one, the fully awakened Buddha. This is the fourteenth religious donation to an individual. This is the first religious donation to an individual. One gives a gift
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
“Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: ‘ko panāvuso, kāmānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ? Ko rūpānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ? Ko vedanānaṁ assādo, ko ādīnavo, kiṁ nissaraṇan’ti? Evaṁ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṁ āpajjissanti. Taṁ kissa hetu? Yathā taṁ, bhikkhave, avisayasmiṁ. Nāhaṁ taṁ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṁ pa
“Mendicants, when wanderers of other religions say this, you should say to them: ‘But reverends, what’s the gratification, the drawback, and the escape when it comes to sensual pleasures? What’s the gratification, the drawback, and the escape when it comes to forms? What’s the gratification, the drawback, and the escape when it comes to feelings?’ Questioned like this, the wanderers of other religions would be stumped, and, in addition, would get frustrated. Why is that? Because they’re out of t
「比丘たちよ、他の外道の遊行者たちがそのように語るならば、汝らは彼らにこう問うべきである。『では、尊者よ、欲楽に関して、その味わい（功徳）とは何か、その過患とは何か、そしてその出離とは何か。色に関して、その味わいとは何か、その過患とは何か、そしてその出離とは何か。受に関して、その味わいとは何か、その過患とは何か、そしてその出離とは何か』と。このように問われるならば、他の外道の遊行者たちは窮して答えに詰まり、さらには苛立ちを募らせるであろう。それは何故か。彼らはその問いに答えるべき智慧を持たぬが故に。」
経典データの出典: SuttaCentral（CC0ライセンス）