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智慧
中部経典
趣旨一致
中
Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi. vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ … ābhassare … subhakiṇhe … vehapphale …
Why is that? Because they haven’t completely understood it, I say. air … creatures … gods … the Progenitor … the Divinity … those of streaming radiance … those replete with glory … those of abundant fruit …
なぜそうであるのか。彼らはそれを完全に了知していないからである、と私は言う。風……衆生……諸天……造物主……梵天……光音天……遍浄天……広果天……
智慧
中部経典
趣旨一致
長
kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya piyarūpe dhamme sārajjati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṁ anurodhavirodhaṁ samāpanno yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṁ vedanaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajj
When they feel a touch with their body … When they know an idea with their mind, if it’s pleasant they desire it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart stunted. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over. Being so full of favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—
智慧
中部経典
趣旨一致
長
Evaṁ paṭipanno kusalānaṁ sīlānaṁ nirodhāya paṭipanno hoti; Ime akusalā saṅkappā; Ime akusalā sīlā; Itosamuṭṭhānā akusalā saṅkappā; Idha akusalā saṅkappā aparisesā nirujjhanti; Evaṁ paṭipanno akusalānaṁ saṅkappānaṁ nirodhāya paṭipanno hoti; Ime kusalā saṅkappā; Itosamuṭṭhānā kusalā saṅkappā; Idha kusalā saṅkappā aparisesā nirujjhanti; Evaṁ paṭipanno kusalānaṁ saṅkappānaṁ nirodhāya paṭipanno hoti;
‘Someone practicing like this is practicing for the cessation of skillful behaviors.’ ‘These are unskillful thoughts.’ The following things must be understood, I say. ‘These are unskillful behaviors.’ ‘Unskillful thoughts stem from this.’ ‘Here unskillful thoughts cease without anything left over.’ ‘Someone practicing like this is practicing for the cessation of unskillful thoughts.’ ‘These are skillful thoughts.’ ‘Skillful thoughts stem from this.’ ‘Here skillful thoughts cease without anything
智慧
中部経典
趣旨一致
中
Brahmabhūtaṁ atitulaṁ, mārasenappamaddanaṁ; Ko disvā nappasīdeyya, api kaṇhābhijātiko. Yo maṁ icchati anvetu, “Etañce ruccati bhoto, sammāsambuddhasāsanaṁ; Mayampi pabbajissāma, varapaññassa santike”. Brāhmaṇā tisatā ime,
A manifestation of divinity, unequaled, crusher of Māra’s army; who would not be inspired by him, even one born in a dark class? Those who wish may follow me; “Sir, if you endorse the teaching of the Buddha, we’ll also go forth in his presence, the one of such outstanding wisdom.” “These three hundred brahmins
智慧
中部経典
趣旨一致
長
abhibhuṁ … ākāsānañcāyatanaṁ … Viññāṇañcāyatanaṁ viññāṇañcāyatanato sañjānāti; viññāṇañcāyatanaṁ viññāṇañcāyatanato saññatvā viññāṇañcāyatanaṁ maññati, viññāṇañcāyatanasmiṁ maññati, viññāṇañcāyatanato maññati, viññāṇañcāyatanaṁ meti maññati, viññāṇañcāyatanaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi. viññāṇañcāyatanaṁ … ākiñcaññāyatanaṁ … nevasaññānāsaññāyatanaṁ … diṭṭhaṁ …
the Vanquisher … the dimension of infinite space … They perceive the dimension of infinite consciousness as the dimension of infinite consciousness. Having perceived the dimension of infinite consciousness as the dimension of infinite consciousness, they conceive it to be the dimension of infinite consciousness … Why is that? Because they haven’t completely understood it, I say. the dimension of infinite consciousness … the dimension of nothingness … the dimension of neither perception nor non-p
勝者は……無辺虚空処を……無辺識処を、無辺識処として知覚する。無辺識処を無辺識処として知覚しながら、それを無辺識処であると思量する……それは何故であるか。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。無辺識処を……無所有処を……非想非非想処を
智慧
中部経典
趣旨一致
長
Evameva kho, bhikkhave, idhekacce kulaputtā dhammaṁ pariyāpuṇanti— suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. Tesaṁ te dhammā suggahitā dīgharattaṁ atthāya hitāya sukhāya saṁvattanti. Taṁ kissa hetu? Suggahitattā, bhikkhave, dhammānaṁ. Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ upaparikkhanti. Tesaṁ te dhammā paññāya atthaṁ upaparikkhataṁ nijjhānaṁ khamanti. Te na ceva upārambhānisaṁsā dhammaṁ pariyāpuṇanti na itivādappamokkhāni
In the same way, a gentleman memorizes the teaching … statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. and those teachings lead to his lasting welfare and happiness. Why is that? Because of his correct grasp of the teachings. And once he’s memorized them, he examines their meaning with wisdom, and comes to an acceptance of them after deliberation. He doesn’t memorize the teaching for the sake of findin
同じように、善男子は教法を記憶する……すなわち、経・偈・記別・伽陀・感興語・如是語・本生・未曾有法・方広といった教えを。そしてそれらの教えは、彼の永続する福利と安楽へと導く。それはなぜか。教えを正しく把握しているがゆえである。かくして教えを記憶した後、彼は智慧をもってその義を考察し、熟慮を経てそれらを受持するに至る。彼は教えを記憶するのは、〔他者の〕論難を求めんがためにするのではなく……
智慧
中部経典
趣旨一致
長
Taṁ kissa hetu? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti saṅkappeti; svāssa hoti micchāsaṅkappo. Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti vācaṁ bhāsati; sāssa hoti micchāvācā. Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti āha, ye te arahanto kiriyavādā tesam
Why is that? Because those ascetics and brahmins don’t see that unskillful qualities are full of drawbacks, sordidness, and corruption, or that skillful qualities have the benefit and cleansing power of renunciation. Moreover, since action actually does have an effect, their view that action is ineffective is wrong view. Since action actually does have an effect, their thought that action is ineffective is wrong thought. Since action actually does have an effect, their speech that action is inef
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
中
Itosamuṭṭhānā akusalā sīlā; Idha akusalā sīlā aparisesā nirujjhanti; Evaṁ paṭipanno akusalānaṁ sīlānaṁ nirodhāya paṭipanno hoti;
‘Unskillful behaviors stem from this.’ ‘Here unskillful behaviors cease without anything left over.’ ‘Someone practicing like this is practicing for the cessation of unskillful behaviors.’
智慧
中部経典
趣旨一致
長
yācanti pañjalīkatā; “Brahmacariyaṁ carissāma, bhagavā tava santike”. “Svākkhātaṁ brahmacariyaṁ, (selāti bhagavā) Sandiṭṭhikamakālikaṁ; Yattha amoghā pabbajjā, Appamattassa sikkhato”ti. Alattha kho selo brāhmaṇo sapariso bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi:
with joined palms held up, ask: ‘May we lead the spiritual life in your presence, Blessed One?’” “The spiritual life is well explained,” said the Buddha, “apparent in the present life, immediately effective. Here the going forth isn’t in vain for one who trains with diligence.” And the brahmin Sela together with his assembly received the going forth, the ordination in the Buddha’s presence. And when the night had passed Keṇiya had delicious fresh and cooked foods prepared in his own hermitage. T
智慧
中部経典
趣旨一致
長
tena muhuttaṁ gaccha, tena muhuttaṁ gantvā dakkhissasi rājagahassa ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti. So tayā evaṁ ovadīyamāno evaṁ anusāsīyamāno ummaggaṁ gahetvā pacchāmukho gaccheyya. Atha dutiyo puriso āgaccheyya rājagahaṁ gantukāmo. Taṁ kiṁ maññasi, brāhmaṇa, So tayā evaṁ ovadīyamāno evaṁ anusāsīyamāno sotthinā rājagahaṁ gaccheyya. Ko nu kho, brāhmaṇa, hetu ko paccayo yaṁ tiṭṭhateva rājagahaṁ, tiṭṭhati rājagahagāmī maggo, tiṭṭhasi tvaṁ samādapetā;
Go along an hour further and you’ll see Rājagaha with its delightful parks, woods, meadows, and lotus ponds.’ Instructed like this by you, they might still take the wrong road, heading west. But a second person might come with the same question and receive the same instructions. What do you think, brahmin? Instructed by you, they might safely arrive at Rājagaha. What is the cause, brahmin, what is the reason why, though Rājagaha is present, the path leading to Rājagaha is present, and you are th
智慧
中部経典
趣旨一致
長
Tamenaṁ puratthimo vāto pacchimena saṁhareyya, pacchimo vāto puratthimena saṁhareyya, uttaro vāto dakkhiṇena saṁhareyya, dakkhiṇo vāto uttarena saṁhareyya. Tatrāssa kāṇo kacchapo, so vassasatassa vassasatassa accayena sakiṁ ummujjeyya. Taṁ kiṁ maññatha, bhikkhave, api nu so kāṇo kacchapo amusmiṁ ekacchiggale yuge gīvaṁ paveseyyā”ti? “No hetaṁ, bhante”. “Yadi pana, bhante, kadāci karahaci dīghassa addhuno accayenā”ti. “Khippataraṁ kho so, bhikkhave, kāṇo kacchapo amusmiṁ ekacchiggale yuge gīvaṁ p
The east wind wafts it west; the west wind wafts it east; the north wind wafts it south; and the south wind wafts it north. And there was a one-eyed turtle who popped up once every hundred years. What do you think, mendicants? Would that one-eyed turtle still poke its neck through the hole in that yoke?” “No, sir. Only after a very long time, sir, if ever.” “That one-eyed turtle would poke its neck through the hole in that yoke sooner than a fool who has fallen to the underworld would be reborn
智慧
中部経典
趣旨一致
長
sutaṁ … mutaṁ … viññātaṁ … ekattaṁ … nānattaṁ … sabbaṁ … Ākiñcaññāyatanaṁ ākiñcaññāyatanato sañjānāti; ākiñcaññāyatanaṁ ākiñcaññāyatanato saññatvā ākiñcaññāyatanaṁ maññati, ākiñcaññāyatanasmiṁ maññati, ākiñcaññāyatanato maññati, ākiñcaññāyatanaṁ meti maññati, ākiñcaññāyatanaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.
the heard … the thought … the known … oneness … diversity … all … They perceive the dimension of nothingness as the dimension of nothingness. Having perceived the dimension of nothingness as the dimension of nothingness, they conceive it to be the dimension of nothingness … Why is that? Because they haven’t completely understood it, I say.
聞かれたもの……思われたもの……知られたもの……一性……多様性……一切……彼らは無所有処を無所有処として知覚する。無所有処を無所有処として知覚してから、彼らは無所有処であると思量する……それはなぜか。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。
智慧
中部経典
趣旨一致
長
So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṁ pabbajeyyan’”ti. So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya, mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya, mahantaṁ vā
They gain faith in the Realized One and reflect, ‘Life at home is cramped and dirty, life gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?’ After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from t
智慧
中部経典
趣旨一致
長
“kālo, bho gotama, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Atha kho keṇiyo jaṭilo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi, sampavāresi. Atha kho keṇiyo jaṭilo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā imāhi gāthāh
“It’s time, worthy Gotama, the meal is ready.” Then the Buddha robed up in the morning and, taking his bowl and robe, went to Keṇiya’s hermitage, where he sat on the seat spread out, together with the Saṅgha of mendicants. Then Keṇiya served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods. When the Buddha had eaten and washed his hand and bowl, Keṇiya took a low seat and sat to one side. The Buddha expressed his appreciation with t
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
kusalo tvaṁ rājagahagāmissa maggassā”ti? atha ca pana mama sāvakā mayā evaṁ ovadīyamānā evaṁ anusāsīyamānā appekacce accantaṁ niṭṭhaṁ nibbānaṁ ārādhenti, ekacce nārādhenti. Ettha kyāhaṁ, brāhmaṇa, karomi? Maggakkhāyīhaṁ, brāhmaṇa, tathāgato”ti. “Evaṁ, bho, kusalo ahaṁ rājagahagāmissa maggassā”ti. “Taṁ kiṁ maññasi, brāhmaṇa, idha puriso āgaccheyya rājagahaṁ gantukāmo. So taṁ upasaṅkamitvā evaṁ vadeyya: ‘icchāmahaṁ, bhante, rājagahaṁ gantuṁ; tassa me rājagahassa maggaṁ upadisā’ti.
Are you skilled in the road to Rājagaha?” still some of my disciples, instructed and advised like this, achieve the ultimate goal, extinguishment, while some of them fail. What can I do about that, brahmin? The Realized One is the one who shows the way.” “Yes, I am.” “What do you think, brahmin? Suppose a person was to come along who wanted to go to Rājagaha. He’d approach you and say: ‘Sir, I wish to go to Rājagaha. Please point out the road to Rājagaha.’
智慧
中部経典
趣旨一致
中
Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi. subhakiṇhe … vehapphale … abhibhuṁ … ākāsānañcāyatanaṁ … viññāṇañcāyatanaṁ … ākiñcaññāyatanaṁ … nevasaññānāsaññāyatanaṁ … diṭṭhaṁ …
Why is that? Because they haven’t completely understood it, I say. 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 …
なぜそうであるのか。それは、彼らがそれを完全に了解していないからである、と私は言う。光輝に満ちた者たちも……豊饒なる果報を具えた者たちも……勝者も……無辺虚空処も……無辺識処も……無所有処も……非想非非想処も……見られたるものも……
智慧
中部経典
趣旨一致
長
Yannūnāhaṁ imaṁ kullaṁ sīse vā āropetvā khandhe vā uccāretvā yena kāmaṁ pakkameyyan’ti. Taṁ kiṁ maññatha, bhikkhave, api nu so puriso evaṅkārī tasmiṁ kulle kiccakārī assā”ti? “No hetaṁ, bhante”. Taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti. “Kathaṅkārī ca so, bhikkhave, puriso tasmiṁ kulle kiccakārī assa? Idha, bhikkhave, tassa purisassa uttiṇṇassa pāraṅgatassa evamassa: ‘bahukāro kho me ayaṁ kullo; Yannūnāhaṁ imaṁ kullaṁ thale vā ussādetvā udake vā opilāpetvā yena kāmaṁ pakkameyyan’ti. Ev
Why don’t I hoist it on my head or pick it up on my shoulder and go wherever I want?’ What do you think, mendicants? Would that person be doing what should be done with that raft?” “No, sir.” Listen and apply your mind well, I will speak.” “And what, mendicants, should that person do with the raft? When they’d crossed over they should think, ‘This raft has been very helpful to me. … Why don’t I beach it on dry land or set it adrift on the water and go wherever I want?’ That’s what that person sh
「では比丘たちよ、その者はいかがすべきであろうか。渡り終えた後、こう思うがよい。『この筏は、まことに我が助けとなってくれた。……いっそのこと、陸に引き上げておくか、あるいは水の上に流しておいて、自由に立ち去ろうではないか』と。比丘たちよ、そうすることこそ、その者が筏に対してなすべきことであろう。」
「比丘たちよ、では翻って考えてみよ。筏を頭に戴き、あるいは肩に担いで、どこへでも赴こうとする者は、筏に対してなすべきことをなしていると思うか。」「いいえ、世尊よ。」「よく聞き、心して受けるがよい。今、説き明かそう。」
智慧
中部経典
趣旨一致
長
tesametaṁ pāṭikaṅkhaṁ yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme abhinivajjetvā yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme samādāya vattissanti. Taṁ kissa hetu? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti
You can expect that they will shun bad conduct by way of body, speech, and mind, and undertake and implement good conduct by way of body, speech, and mind. Why is that? Because those ascetics and brahmins see that unskillful qualities are full of drawbacks, sordidness, and corruption, and that skillful qualities have the benefit and cleansing power of renunciation. Moreover, since action actually does have an effect, their view that action is effective is right view. Since action actually does h
智慧
中部経典
趣旨一致
長
ādicco tapataṁ mukhaṁ; Puññaṁ ākaṅkhamānānaṁ, saṅgho ve yajataṁ mukhan”ti. Atha kho bhagavā keṇiyaṁ jaṭilaṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi. Atha kho āyasmā selo sapariso eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññ
the sun is the foremost of blazes; for those who sacrifice seeking merit, the Saṅgha is the foremost.” When the Buddha had expressed his appreciation to Keṇiya the matted-hair ascetic with these verses, he got up from his seat and left. Then Venerable Sela and his assembly, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. They lived having achieved with their own insight the goal for which gentlemen rightly go forth fro
智慧
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趣旨一致
長
Evaṁ vutte, gaṇakamoggallāno brāhmaṇo bhagavantaṁ etadavoca: “yeme, bho gotama, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṁ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, na tehi bhavaṁ gotamo saddh
When he had spoken, Moggallāna the Accountant said to the Buddha, “Mister Gotama, there are those faithless individuals who went forth from the lay life to homelessness not out of faith but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re restless, insolent, fickle, scurrilous, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not committed to wakefulness. They don’t care about the ascetic life, and don’t keenly respect the training. T
経典データの出典: SuttaCentral（CC0ライセンス）