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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
Sace pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado”. “Kahaṁ pana, bho keṇiya, etarahi so bhavaṁ gotamo viharati arahaṁ sammāsambuddho”ti? Evaṁ vutte, keṇiyo jaṭilo dakkhiṇaṁ bāhuṁ paggahetvā selaṁ brāhmaṇaṁ etadavoca: “yenesā, bho sela, nīlavanarājī”ti. Atha kho selo brāhmaṇo tīhi māṇavakasatehi saddhiṁ yena bhagavā tenupasaṅkami. Atha kho selo brāhmaṇo te māṇavake āmantesi: “appasaddā bhonto āgacchantu pade padaṁ nikkhipantā; durāsadā hi te bhagavanto sīhāva
But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who casts off the veil from the world.” “But Keṇiya, where is the Blessed One at present, the perfected one, the fully awakened Buddha?” When he said this, Keṇiya pointed with his right arm and said, “There, worthy Sela, at that line of blue forest.” Then Sela, together with his young students, approached the Buddha. He said to his young students, “Come quietly, gentlemen, tread gently. F
智慧
中部経典
趣旨一致
長
‘Cha viññāṇakāyā veditabbā’ti— iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. Idaṁ tatiyaṁ chakkaṁ. iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ, ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ, kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ, manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ.
‘The six classes of consciousness should be understood.’ That’s what I said, and this is why I said it. This is the third set of six. That’s what I said, but why did I say it? Eye consciousness arises dependent on the eye and sights. Ear consciousness arises dependent on the ear and sounds. Nose consciousness arises dependent on the nose and smells. Tongue consciousness arises dependent on the tongue and tastes. Body consciousness arises dependent on the body and touches. Mind consciousness aris
智慧
中部経典
趣旨一致
長
nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, Tena kho pana samayena sātissa nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati anaññan”ti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. saṅkhāranirodh
Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. Now at that time a mendicant called Sāti, the fisherman’s son, had the following harmful misconception: “As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another.” When ignorance fades away and ceases with nothing left over, choices cease. When continued existence ceases, rebirth ceases. When r
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Atha kho selo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. kosohite ca vatthaguyhe pahūtajivhatāya cā”ti. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho selo brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. Addasā kho selo brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— kosohite ca vatthaguyhe pahūtajivha
Then Sela went up to the Buddha, and exchanged greetings with him. whether the private parts are covered in a foreskin, and the largeness of the tongue.” When the greetings and polite conversation were over, he sat down to one side, and scrutinized the Buddha’s body for the thirty-two marks of a great man. He saw all of them except for two, which he had doubts about: whether the private parts are covered in a foreskin, and the largeness of the tongue. Then it occurred to the Buddha, “Sela sees a
智慧
中部経典
趣旨一致
長
‘Cha viññāṇakāyā veditabbā’ti— ‘Cha phassakāyā veditabbā’ti— iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. Idaṁ catutthaṁ chakkaṁ. iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso; sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ, tiṇṇaṁ saṅgati phasso; ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, tiṇṇaṁ saṅgati phasso; jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ, tiṇṇaṁ saṅgati phasso; kāyañca paṭicca phoṭṭhabbe
‘The six classes of consciousness should be understood.’ ‘The six classes of contact should be understood.’ That’s what I said, and this is why I said it. This is the fourth set of six. That’s what I said, but why did I say it? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Ear consciousness arises dependent on the ear and sounds. The meeting of the three is contact. Nose consciousness arises dependent on the nose and smells. The meeting of the thr
智慧
中部経典
趣旨一致
中
Āpaṁ …pe… tejaṁ … vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ … ābhassare … subhakiṇhe … vehapphale …
They directly know water … fire … air … creatures … gods … the Progenitor … the Divinity … those of streaming radiance … those replete with glory … those of abundant fruit …
彼らは直接に知る——水を……火を……風を……衆生を……諸天を……生主を……梵天を……光音天を……遍浄天を……広果天を……
智慧
中部経典
趣旨一致
長
Idhānanda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. pe…. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. pe…. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Idaṁ
It’s when a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. … There is another pleasure that is finer than that. And what is that pleasure? It’s when a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. … There is another pleasure that is finer than that. And what is
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
智慧
中部経典
趣旨一致
長
Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā addasa selo brāhmaṇo bhagavato kosohitaṁ vatthaguyhaṁ. Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi. Atha kho selassa brāhmaṇassa etadahosi: “samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehi; no ca kho naṁ jānāmi buddho vā no vā. Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ āc
The Buddha used his psychic power to will that Sela would see his private parts covered in a foreskin. And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue. Then Sela thought, “The ascetic Gotama possesses the thirty-two marks completely, lacking none. But I don’t know whether or not he is an awakened one. I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said, ‘Those who are
智慧
中部経典
趣旨一致
長
yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā; yā ca āneñjasaññā, yā ca ākiñcaññāyatanasaññā, yā ca nevasaññānāsaññāyatanasaññā— Iti, kho, ānanda, desitā mayā āneñjasappāyā paṭipadā, desitā ākiñcaññāyatanasappāyā paṭipadā, desitā nevasaññānāsaññāyatanasappāyā paṭipadā, desitā nissāya nissāya oghassa nittharaṇā, desito ariyo vimokkho. Yaṁ kho, ānanda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. Etāni, ānanda, rukkhamūlāni, etāni suññāgārā
perceptions of visions in this life and in lives to come, perceptions of the imperturbable, perceptions of the dimension of nothingness, perceptions of the dimension of neither perception nor non-perception; So, Ānanda, I have taught the ways of practice suitable for attaining the imperturbable, the dimension of nothingness, and the dimension of neither perception nor non-perception. I have taught how to cross the flood by relying on one support or another, and I have taught noble liberation. Ou
智慧
中部経典
趣旨一致
長
Yāvicchanti mukhāyāmaṁ, yena nītā na taṁ vidū. Akkocchi maṁ avadhi maṁ, Atha kho bhagavā ṭhitakova imā gāthā bhāsitvā yena bālakaloṇakāragāmo tenupasaṅkami. “Khamanīyaṁ bhagavā, yāpanīyaṁ bhagavā, na cāhaṁ, bhante, piṇḍakena kilamāmī”ti. Atha kho bhagavā āyasmantaṁ bhaguṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā yena pācīnavaṁsadāyo tenupasaṅkami. Tena kho pana samayena āyasmā bhagu bālakaloṇakāragāme viharati. Addasā kho āyasmā bhagu bhagavantaṁ dūratova ā
They blab at will, their mouths agape, and not one knows what leads them on. ‘They abused me, they hit me! After speaking these verses while standing, the Buddha went to the village of the child salt-miners, “I’m keeping well, Blessed One; I’m all right. And I’m having no trouble getting almsfood.” Then the Buddha educated, encouraged, fired up, and inspired Bhagu with a Dhamma talk, after which he got up from his seat and set out for the Park of the East-Raftered Hall. where Venerable Bhagu was
智慧
中部経典
趣旨一致
長
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso. ‘Cha phassakāyā veditabbā’ti— ‘Cha vedanākāyā veditabbā’ti— iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. Idaṁ pañcamaṁ chakkaṁ. iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā; sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā; ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, tiṇṇaṁ
Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. ‘The six classes of contact should be understood.’ ‘The six classes of feeling should be understood.’ That’s what I said, and this is why I said it. This is the fifth set of six. That’s what I said, but why did I say it? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling. Ear consciousness arises dependent on the ear and
智慧
中部経典
趣旨一致
長
Ābhassare ābhassarato sañjānāti; ābhassare ābhassarato saññatvā ābhassare maññati, ābhassaresu maññati, ābhassarato maññati, ābhassare meti maññati, ābhassare abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi. abhibhuṁ … ākāsānañcāyatanaṁ … viññāṇañcāyatanaṁ … ākiñcaññāyatanaṁ … nevasaññānāsaññāyatanaṁ … diṭṭhaṁ …
They perceive those of streaming radiance as those of streaming radiance. Having perceived those of streaming radiance as those of streaming radiance, they conceive them to be those of streaming radiance … Why is that? Because they haven’t completely understood it, I say. the Vanquisher … the dimension of infinite space … the dimension of infinite consciousness … the dimension of nothingness … the dimension of neither perception nor non-perception … the seen …
彼らは光り輝く者どもを、光り輝く者どもとして知覚する。光り輝く者どもを光り輝く者どもとして知覚し、彼らはそれらを光り輝く者どもであると思量する……何ゆえか。彼らはそれを完全には了知していないからである、と私は説く。勝者よ……無辺空処……無辺識処……無所有処……非想非非想処……見られたるもの……
智慧
中部経典
趣旨一致
長
yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā— ubhayametaṁ māradheyyaṁ, mārassesa visayo, mārassesa nivāpo, mārassesa gocaro. Etthete pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi saṁvattanti. Teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti. Tatra, bhikkhave, ariyasāvako iti paṭisañcikkhati: Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati. Sampasāde sati etarahi vā āneñjaṁ samāpajjati paññāya vā adhimuccati. Kāyassa bhedā paraṁ maraṇā, ṭhānameta
sensual perceptions in this life and in lives to come; both of these are Māra’s dominion, Māra’s domain, Māra’s lair, and Māra’s range. They conduce to bad, unskillful notions such as desire, ill will, and aggression. And they create an obstacle for a noble disciple training here. A noble disciple reflects on this: Practicing in this way and meditating on it often their mind becomes confident in this dimension. Being confident, they either attain the imperturbable now, or are freed by wisdom. Wh
智慧
中部経典
趣旨一致
長
Nisajja pāde pakkhālesi. Āyasmāpi kho bhagu bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ bhaguṁ bhagavā etadavoca: “kacci, bhikkhu, khamanīyaṁ, kacci yāpanīyaṁ, kacci piṇḍakena na kilamasī”ti? Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo pācīnavaṁsadāye viharanti. Addasā kho dāyapālo bhagavantaṁ dūratova āgacchantaṁ. Disvāna bhagavantaṁ etadavoca: “mā, mahāsamaṇa, etaṁ dāyaṁ pāvisi. Santettha tayo kulaputtā attakāmarūpā viharanti. M
and washed his feet. Bhagu bowed to the Buddha and sat down to one side. The Buddha said to him, “I hope you’re keeping well, mendicant; I hope you’re all right. And I hope you’re having no trouble getting almsfood.” Now at that time the venerables Anuruddha, Nandiya, and Kimbila were staying in the Park of the East-Raftered Hall. The park keeper saw the Buddha coming off in the distance and said to the Buddha, “Don’t come into this park, ascetic. There are three gentlemen staying here whose nat
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
sutaṁ … mutaṁ … viññātaṁ … ekattaṁ … Subhakiṇhe subhakiṇhato sañjānāti; subhakiṇhe subhakiṇhato saññatvā subhakiṇhe maññati, subhakiṇhesu maññati, subhakiṇhato maññati, subhakiṇhe meti maññati, subhakiṇhe abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi. nānattaṁ … sabbaṁ …
the heard … the thought … the known … oneness … They perceive those of universal beauty as those of universal beauty. But then they conceive them to be those of universal beauty … Why is that? Because they haven’t completely understood it, I say. diversity … all …
聞かれたるもの……思惟されたるもの……識知されたるもの……一性……彼らは遍き妙美なるものを、遍き妙美なるものとして知覚する。しかるに彼らは、それらを遍き妙美なるものと概念化するに至る……何ゆえか。彼らはそれを未だ完全には通達していないからである、と我は説く。多様性……一切……
智慧
中部経典
趣旨一致
長
Evameva kho, bhikkhave, tumhepi akusalaṁ pajahatha, kusalesu dhammesu āyogaṁ karotha. Evañhi tumhepi imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatha. Bhūtapubbaṁ, bhikkhave, imissāyeva sāvatthiyā vedehikā nāma gahapatānī ahosi. Yannūnāhaṁ ayyaṁ vīmaṁseyyan’ti. Atha kho, bhikkhave, kāḷī dāsī divā uṭṭhāsi. Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṁ dāsiṁ etadavoca: ‘he je kāḷī’ti. ‘Kiṁ, ayye’ti? ‘Kiṁ, je, divā uṭṭhāsī’ti? ‘Na khvayye, kiñcī’ti.
In the same way, mendicants, you too should give up what’s unskillful and devote yourselves to skillful qualities. In this way you’ll achieve growth, improvement, and maturity in this teaching and training. Once upon a time, mendicants, right here in Sāvatthī there was a housewife named Vedehikā. Why don’t I test my mistress?’ So Kāḷī got up during the day. Vedehikā said to her, ‘Oi wench, Kāḷī!’ ‘What is it, ma’am?’ ‘You’re getting up in the day—what’s up with you, wench?’ ‘Nothing, ma’am.’
同様に、比丘たちよ、汝らもまた不善を捨て、善法に専心すべきである。そのようにしてこそ、この教えと修行において、成長・向上・成熟を得ることができるのである。かつて、比丘たちよ、この舎衛城に、ヴェーデーヒカーという名の女居士がおった。「我が女主人を試してみようではないか」と、カーリーは日中に起き出した。するとヴェーデーヒカーは彼女に言った。「こら、カーリーよ」「はい、奥様」「日中に起き出して、どうしたというのか」「いいえ、何でもございません、奥様」
智慧
中部経典
趣旨一致
長
“na kho, thapati, dve vedanā vuttā bhagavatā; tisso vedanā vuttā bhagavatā. Tatiyampi kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: “na kho, bhante udāyi, tisso vedanā vuttā bhagavatā, dve vedanā vuttā bhagavatā— Assosi kho āyasmā ānando āyasmato udāyissa pañcakaṅgena thapatinā saddhiṁ imaṁ kathāsallāpaṁ. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando yāvatako ahosi āyasmato udāyissa pañcakaṅgen
“The Buddha hasn’t spoken of two feelings, he’s spoken of three.” And for a third time, Pañcakaṅga said to Udāyī, “The Buddha hasn’t spoken of three feelings, he’s spoken of two.” Venerable Ānanda heard this discussion between Udāyī and Pañcakaṅga. Then he went up to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed. When he had spoken, the Buddha said to him, “Ānanda, the explanation by the mendicant Udāyī, which the chamberlain Pañcakaṅga didn’t agree w
智慧
中部経典
趣旨一致
中
Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṁ mantayamānassa. Sutvāna dāyapālaṁ etadavoca: “mā, āvuso dāyapāla, bhagavantaṁ vāresi. Satthā no bhagavā anuppatto”ti.
Anuruddha heard the park keeper conversing with the Buddha, and said to him, “Don’t keep the Buddha out, good park keeper! Our Teacher, the Blessed One, has arrived.”
智慧
中部経典
趣旨一致
長
‘ahesumha nu kho mayaṁ atītamaddhānaṁ, nanu kho ahesumha atītamaddhānaṁ, kiṁ nu kho ahesumha atītamaddhānaṁ, kathaṁ nu kho ahesumha atītamaddhānaṁ, kiṁ hutvā kiṁ ahesumha nu kho mayaṁ atītamaddhānan’”ti? “No hetaṁ, bhante”. “Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā aparantaṁ vā paṭidhāveyyātha— bhavissāma nu kho mayaṁ anāgatamaddhānaṁ, nanu kho bhavissāma anāgatamaddhānaṁ, kiṁ nu kho bhavissāma anāgatamaddhānaṁ, kathaṁ nu kho bhavissāma anāgatamaddhānaṁ, kiṁ hutvā kiṁ bhavissāma nu kh
‘Did we exist in the past? Did we not exist in the past? What were we in the past? How were we in the past? After being what, what did we become in the past?’?” “No, sir.” “Knowing and seeing in this way, mendicants, would you turn forward to the final end, thinking, ‘Will we exist in the future? Will we not exist in the future? What will we be in the future? How will we be in the future? After being what, what will we become in the future?’?” “No, sir.” “Knowing and seeing in this way, mendican
智慧
中部経典
趣旨一致
長
Dvepānanda, vedanā vuttā mayā pariyāyena, tissopi vedanā vuttā mayā pariyāyena, pañcapi vedanā vuttā mayā pariyāyena, chapi vedanā vuttā mayā pariyāyena, aṭṭhārasapi vedanā vuttā mayā pariyāyena, chattiṁsapi vedanā vuttā mayā pariyāyena, aṭṭhasatampi vedanā vuttā mayā pariyāyena. Evaṁ pariyāyadesito kho, ānanda, mayā dhammo. Evaṁ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ na samanujānissanti na samanumaññissanti na samanumodissanti tesametaṁ pāṭikaṅkhaṁ—bhaṇḍana
In one explanation I’ve spoken of two feelings. In another explanation I’ve spoken of three feelings, or five, six, eighteen, thirty-six, or a hundred and eight feelings. I’ve explained the teaching in all these different ways. This being so, you can expect that those who don’t concede, approve, or agree with what has been well spoken will fight, quarrel, and dispute, continually wounding each other with barbed words. I’ve explained the teaching in all these different ways. This being so, you ca
経典データの出典: SuttaCentral（CC0ライセンス）