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智慧
中部経典
趣旨一致
中
Sabbe te tava kāyasmiṁ, mahāpurisalakkhaṇā. Pasannanetto sumukho, “Rājāhamasmi selāti, dhammarājā anuttaro; Dhammena cakkaṁ vattemi, cakkaṁ appaṭivattiyaṁ”. “Sambuddho paṭijānāsi, dhammarājā anuttaro; ‘Dhammena cakkaṁ vattemi’,
the marks of a great man, are all found on your body. Your eyes are clear, your face is fair, “I am a king, Sela, the supreme king of the teaching. By the teaching I roll forth the wheel which cannot be rolled back.” “You claim to be awakened, the supreme king of the teaching. ‘I roll forth the teaching’:
智慧
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vāyaṁ … bhūte … deve … pajāpatiṁ … Vehapphale vehapphalato sañjānāti; vehapphale vehapphalato saññatvā vehapphale maññati, vehapphalesu maññati, vehapphalato maññati, vehapphale meti maññati, vehapphale abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi. brahmaṁ … ābhassare …
air … creatures … gods … the Progenitor … They perceive those of abundant fruit as those of abundant fruit. Having perceived those of abundant fruit as those of abundant fruit, they conceive them to be those of abundant fruit … Why is that? Because they haven’t completely understood it, I say. the Divinity … those of streaming radiance …
風……諸々の生き物……神々……造物主……彼らは広大な果報を有する者たちを、広大な果報を有する者たちとして知覚する。広大な果報を有する者たちを、広大な果報を有する者たちとして知覚しながら、彼らはそれらを広大な果報を有する者たちであると思量する……それはいかなる故か。彼らはそれを完全には了知していないからである、と我は説く。梵天……遍浄光天の者たち……
智慧
中部経典
趣旨一致
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“Nanu, bhikkhave, yadeva tumhākaṁ sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ, tadeva tumhe vadethā”ti. “Evaṁ, bhante”. ahaṁ nu khosmi, no nu khosmi, kiṁ nu khosmi, kathaṁ nu khosmi, ayaṁ nu kho satto kuto āgato, so kuhiṁ gāmī bhavissatī”ti? “No hetaṁ, bhante”. “Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā evaṁ vadeyyātha— satthā no garu, satthugāravena ca mayaṁ evaṁ vademā”ti? “No hetaṁ, bhante”. “Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā evaṁ vadeyyātha— samaṇo evamāha, samaṇā ca
“Aren’t you speaking only of what you have known and seen and realized for yourselves?” “Yes, sir.” ‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’?” “No, sir.” “Knowing and seeing in this way, would you say, ‘Our teacher is respected. We speak like this out of respect for our teacher’?” “No, sir.” “Knowing and seeing in this way, would you say, ‘Our ascetic says this. We speak like this because it is what he says’?” “No, sir.”
智慧
中部経典
趣旨一致
長
Manobhāvaniyānampi bhikkhūnaṁ asamayo dassanāya; paṭisallīnā manobhāvaniyā bhikkhū. Yannūnāhaṁ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkameyyan”ti. Atha kho pañcakaṅgo thapati yena samayappavādako tindukācīro ekasālako mallikāya ārāmo yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkami. Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uc
And it’s the wrong time to see the esteemed mendicants, as they’re in retreat. Why don’t I go to Mallikā’s monastery to visit the wanderer Uggāhamāna?” So that’s what he did. Now at that time, Uggāhamāna was sitting together with a large assembly of wanderers making an uproar, a colossal racket. They engaged in all kinds of low talk, such as Then those wanderers fell silent. talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and
智慧
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趣旨一致
中
iti bhāsasi gotama. Ko nu senāpati bhoto, sāvako satthuranvayo; Ko tetamanuvatteti, dhammacakkaṁ pavattitaṁ”. “Mayā pavattitaṁ cakkaṁ, Vinayassu mayi kaṅkhaṁ, adhimuccassu brāhmaṇa; Dullabhaṁ dassanaṁ hoti, sambuddhānaṁ abhiṇhaso.
so you say, Gotama. Then who is your general, the disciple who follows the Teacher’s way? Who keeps rolling the wheel of teaching you rolled forth?” “By me the wheel was rolled forth,” Dispel your doubt in me— make up your mind, brahmin! The sight of a Buddha is hard to find again.
智慧
中部経典
趣旨一致
長
Ayaṁ, bhikkhave, paṭhamā ākiñcaññāyatanasappāyā paṭipadā akkhāyati. ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā; yā ca āneñjasaññā— sabbā saññā. Yatthetā aparisesā nirujjhanti etaṁ santaṁ etaṁ paṇītaṁ— yadidaṁ ākiñcaññāyatanan’ti. Puna caparaṁ, bhikkhave, ariyasāvako araññagato vā rukkhamūlagato vā suññāgāragato vā iti
This is said to be the first way of practice suitable for attaining the dimension of nothingness. ‘Sensual pleasures in this life and in lives to come, sensual perceptions in this life and in lives to come, visions in this life and in lives to come, perceptions of visions in this life and in lives to come, and perceptions of the imperturbable; all are perceptions. Where they cease without anything left over, that is peaceful, that is sublime, namely the dimension of nothingness.’ Furthermore, a
智慧
中部経典
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Katame ca, bhikkhave, dhammā abhiññā pariññeyyā? ime dhammā abhiññā bhāvetabbā. Katame ca, bhikkhave, dhammā abhiññā sacchikātabbā? Vijjā ca vimutti ca— ime dhammā abhiññā sacchikātabbā. ‘Pañcupādānakkhandhā’ tissa vacanīyaṁ, seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime dhammā abhiññā pariññeyyā. Katame ca, bhikkhave, dhammā abhiññā pahātabbā? Avijjā ca bhavataṇhā ca—
And what are the things that should be completely understood by direct knowledge? These are the things that should be developed by direct knowledge. And what are the things that should be realized by direct knowledge? Knowledge and freedom. These are the things that should be realized by direct knowledge. You should say: ‘The five grasping aggregates.’ That is: form, feeling, perception, choices, and consciousness. These are the things that should be completely understood by direct knowledge. An
智慧
中部経典
趣旨一致
長
subhakiṇhe … vehapphale … abhibhuṁ … ākāsānañcāyatanaṁ … viññāṇañcāyatanaṁ … ākiñcaññāyatanaṁ … nevasaññānāsaññāyatanaṁ … diṭṭhaṁ … Abhibhuṁ abhibhuto sañjānāti; abhibhuṁ abhibhuto saññatvā abhibhuṁ maññati, abhibhusmiṁ maññati, abhibhuto maññati, abhibhuṁ meti maññati, abhibhuṁ abhinandati.
those replete with glory … those of abundant fruit … 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 … They perceive the Vanquisher as the Vanquisher. Having perceived the Vanquisher as the Vanquisher, they conceive him to be the Vanquisher …
光栄に満ちた者たちは……豊かな果報を具える者たちは……遍浄天は……無辺虚空処は……無辺識処は……無所有処は……非想非非想処は……見られたるものは……彼らは遍浄天を遍浄天として知覚する。遍浄天を遍浄天として知覚し、遍浄天を遍浄天であると思量する……
智慧
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“Sādhu, bhikkhave, upanītā kho me tumhe, bhikkhave, iminā sandiṭṭhikena dhammena akālikena ehipassikena opaneyyikena paccattaṁ veditabbena viññūhi. Sandiṭṭhiko ayaṁ, bhikkhave, dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi— iti yantaṁ vuttaṁ, idametaṁ paṭicca vuttanti. Tiṇṇaṁ kho pana, bhikkhave, sannipātā gabbhassāvakkanti hoti. Idha mātāpitaro ca sannipatitā honti, mātā ca na utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti. Idha mātāpitaro ca
“Good, mendicants! You have been guided by me with this teaching that’s apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. For when I said that this teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves, this is what I was referring to. Mendicants, when three things come together an embryo is conceived. In a case where t
智慧
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ayaṁ samaṇassa gotamassa sāvako āgacchati pañcakaṅgo thapati. Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā sāvatthiyaṁ paṭivasanti ayaṁ tesaṁ aññataro pañcakaṅgo thapati. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino; appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti. Atha kho pañcakaṅgo thapati yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkami; upasaṅkamitvā uggāhamānena paribbājakena samaṇamuṇḍikāputtena saddhiṁ sammodi
Here comes Pañcakaṅga, a disciple of the ascetic Gotama. He is included among the white-clothed lay disciples of the ascetic Gotama, who is residing in Sāvatthī. Such venerables like the quiet, are educated to be quiet, and praise the quiet. Hopefully if he sees that our assembly is quiet he’ll see fit to approach.” Then Pañcakaṅga approached Uggāhamāna, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. Uggāhamāna said to him: “House
智慧
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‘suññamidaṁ attena vā attaniyena vā’ti. Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati. Sampasāde sati etarahi vā ākiñcaññāyatanaṁ samāpajjati paññāya vā adhimuccati. Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa ākiñcaññāyatanūpagaṁ. Ayaṁ, bhikkhave, dutiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati. Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘nāhaṁ kvacani kassaci kiñcanatasmiṁ, na ca mama kvacani kismiñci kiñcanaṁ natthī’ti.
‘This is empty of a self or what belongs to a self.’ Practicing in this way and meditating on it often their mind becomes confident in this dimension. Being confident, they either attain the dimension of nothingness now, or are freed by wisdom. When their body breaks up, after death, it’s possible that that conducive consciousness will be reborn in the dimension of nothingness. This is said to be the second way of practice suitable for attaining the dimension of nothingness. Furthermore, a noble
智慧
中部経典
趣旨一致
長
Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi. sutaṁ … mutaṁ … viññātaṁ … ekattaṁ … nānattaṁ … sabbaṁ … nibbānaṁ nibbānato abhijānāti; nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati.
Why is that? Because they haven’t completely understood it, I say. the heard … the thought … the known … oneness … diversity … all … They directly know extinguishment as extinguishment. Having directly known extinguishment as extinguishment, they do not conceive it to be extinguishment, they do not conceive it in extinguishment, they do not conceive it as extinguishment, they do not conceive that ‘extinguishment is mine’, they do not approve extinguishment.
なぜそうであるのか。彼らはそれを完全には了知していないからである、と私は言う。聞かれたもの……思惟されたもの……知られたもの……一性……多様性……一切……彼らは涅槃を涅槃として直接知る。涅槃を涅槃として直接知りながらも、彼らは涅槃を涅槃であると概念化せず、涅槃の中に概念化せず、涅槃から概念化せず、「涅槃は我がものなり」と概念化せず、涅槃を歓喜しない。
智慧
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Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṁ na paccanīkaṁ karoti. Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti paraṁ saññāpeti; sāssa hoti saddhammasaññatti. Tāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti. Iti pubbeva kho panassa dussīlyaṁ pahīnaṁ hoti, susīlyaṁ paccupaṭṭhitaṁ— ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṁ apaccanīkatā saddhammasaññatti anattukkaṁsanā aparavambhanā. Evamassime aneke kusalā d
Since there actually is another world, in saying that there is another world they don’t contradict those perfected ones who know the other world. Since there actually is another world, in persuading another that there is another world they are persuading them to accept a true teaching. And on account of that they don’t glorify themselves or put others down. So they give up their former unethical conduct and are established in ethical conduct. And that is how these many skillful qualities come to
⚠ 出家者向けの文脈
智慧
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Sāriputto anuvatteti, Anujāto tathāgataṁ. Abhiññeyyaṁ abhiññātaṁ, bhāvetabbañca bhāvitaṁ; Pahātabbaṁ pahīnaṁ me, tasmā buddhosmi brāhmaṇa. Assosi kho keṇiyo jaṭilo: “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi āpaṇaṁ anuppatto. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārath
Sāriputta, taking after the Realized One, keeps it rolling on. I have known what should be known, and developed what should be developed, and given up what should be given up: and so, brahmin, I am a Buddha. The matted-hair ascetic Keṇiya heard: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Āpaṇa, together with a large Saṅgha of 1,250 mendicants. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
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Ayaṁ, bhikkhave, tatiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati. Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati. Sampasāde sati etarahi vā nevasaññānāsaññāyatanaṁ samāpajjati paññāya vā adhimuccati. Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa nevasaññānāsaññāyatanūpagaṁ. Ayaṁ, bhikkhave, nevasaññānāsaññāyatanasappāyā paṭipadā akkhāyatī”ti. ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāy
This is said to be the third way of practice suitable for attaining the dimension of nothingness. Furthermore, a noble disciple reflects: Practicing in this way and meditating on it often their mind becomes confident in this dimension. Being confident, they either attain the dimension of neither perception nor non-perception now, or are freed by wisdom. When their body breaks up, after death, it’s possible that that conducive consciousness will be reborn in the dimension of neither perception no
智慧
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evameva kho, bhikkhave, santi tiracchānagatā pāṇā gūthabhakkhā, te dūratova gūthagandhaṁ ghāyitvā dhāvanti: ‘ettha bhuñjissāma, ettha bhuñjissāmā’ti. Katame ca, bhikkhave, tiracchānagatā pāṇā gūthabhakkhā? “Tīṇimāni, bhikkhave, bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni. Katamāni tīṇi? Idha, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca. No cetaṁ, bhikkhave, bālo duccintitacintī ca abhavissa dubbhāsitabhāsī ca dukkaṭakammakārī ca kena naṁ paṇḍitā jāneyyuṁ:
In the same way, there are animals that feed on dung. When they catch a whiff of dung they run to it, thinking, ‘There we’ll eat! There we’ll eat!’ And what animals feed on dung? “These are the three characteristics, signs, and manifestations of a fool. What three? A fool thinks poorly, speaks poorly, and acts poorly. If a fool didn’t think poorly, speak poorly, and act poorly, then how would the astute know of them, ‘This worthy one is a fool, an untrue person’? But since a fool does think poor
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
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Taṁ kissa hetu? Khayā mohassa, vītamohattā. Tathāgatopi, bhikkhave, arahaṁ sammāsambuddho pathaviṁ pathavito abhijānāti; pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Taṁ kissa hetu? ‘Pariññātantaṁ tathāgatassā’ti vadāmi. Āpaṁ …pe… tejaṁ … Ākāsānañcāyatanaṁ ākāsānañcāyatanato sañjānāti; ākāsānañcāyatanaṁ ākāsānañcāyatanato saññatvā ākāsānañcāyatanaṁ maññati, ākāsānañcāyatanasmiṁ maññati, ākāsānañcāya
Why is that? Because they’re free of delusion due to the ending of delusion. The Realized One, the perfected one, the fully awakened Buddha directly knows earth as earth. Having directly known earth as earth, he does not conceive it to be earth, he does not conceive it in earth, he does not conceive it as earth, he does not conceive that ‘earth is mine’, he does not approve earth. Why is that? Because the Realized One has completely understood it to the end, I say. He directly knows water … fire
なぜそうであるのか。それは、迷妄の滅尽によって迷妄を離れているからである。如来、応供、正等覚者は、地を地として直接に知る。地を地として直接に知りて、地と思量せず、地において思量せず、地として思量せず、「地はわがものなり」と思量せず、地を喜ばない。なぜそうであるのか。如来はそれを究極まで完全に了知せり、と我は説く。如来は水を……火を直接に知る。
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Assosuṁ kho sambahulā bhikkhū: Anekapariyāyenāvuso sāti, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti. Evampi kho sāti bhikkhu kevaṭṭaputto tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati: Atha kho te bhikkhū yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamiṁsu; upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavocuṁ: “saccaṁ kira te, āvuso sāti, evarūpaṁ pāpakaṁ diṭṭhigat
Several mendicants heard this rumour. In many ways the Buddha has said that consciousness is dependently originated, since without a cause, consciousness does not come to be.” But even though the mendicants pressed him in this way, Sāti obstinately stuck to his misconception and insisted on it. They went up to Sāti and said to him, “Is it really true, Reverend Sāti, that you have such a harmful misconception: ‘As I understand the Buddha’s teaching, it is this very same consciousness that roams a
⚠ 出家者向けの文脈
智慧
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So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. “Imaṁ bhonto nisāmetha, yo vā nicchati gacchatu; Idhāhaṁ pabbajissāmi, varapaññassa santike”. yathā bhāsati cakkhumā; Sallakatto mahāvīro, sīhova nadatī vane.
He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.” “Pay heed, sirs, to what those who don’t may go. Right here, I’ll go forth in his pres
智慧
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趣旨一致
中
yā ca āneñjasaññā, yā ca ākiñcaññāyatanasaññā— sabbā saññā. Yatthetā aparisesā nirujjhanti etaṁ santaṁ etaṁ paṇītaṁ— yadidaṁ nevasaññānāsaññāyatanan’ti.
perceptions of the imperturbable, and perceptions of the dimension of nothingness; all are perceptions. Where they cease without anything left over, that is peaceful, that is sublime, namely the dimension of neither perception nor non-perception.’
経典データの出典: SuttaCentral（CC0ライセンス）