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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
sutaṁ … mutaṁ … Diṭṭhaṁ diṭṭhato sañjānāti; diṭṭhaṁ diṭṭhato saññatvā diṭṭhaṁ maññati, diṭṭhasmiṁ maññati, diṭṭhato maññati, diṭṭhaṁ meti maññati, diṭṭhaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi. viññātaṁ … ekattaṁ … nānattaṁ … sabbaṁ …
the heard … the thought … They perceive the seen as the seen. Having perceived the seen as the seen, they conceive it to be the seen … Why is that? Because they haven’t completely understood it, I say. the known … oneness … diversity … all …
聞かれたもの……思惟されたもの……彼らは見られたものを、見られたものとして想う。見られたものを、見られたものとして想いたるのち、彼らはそれを見られたものであると戯論す……それはいかなる故にや。彼らはそれを完全には了知していないからである、と我は言う。知られたもの……一性……多様性……すべて……
智慧
中部経典
趣旨一致
長
“Taṁ kiṁ maññasi, udāyi, yo vā rattandhakāratimisāya mahāaggikkhandho, yā vā rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā—imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? “Yvāyaṁ, bhante, rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti. “Taṁ kiṁ maññasi, udāyi, yā vā rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā, yo vā tadahuposathe pannarase viddhe vigatava
“What do you think, Udāyī? Which of these two has a finer splendor: a great mass of fire in the dark of night, or the Morning Star in the clear and cloudless heavens at the crack of dawn?” “The Morning Star in the clear and cloudless heavens at the crack of dawn, sir.” “What do you think, Udāyī? Which of these two has a finer splendor: the Morning Star in the clear and cloudless heavens at the crack of dawn, or the full moon at midnight in the clear and cloudless heavens on the fifteenth day sab
智慧
中部経典
趣旨一致
長
tatra, bhikkhave, paṇḍitassa evaṁ hoti: ‘yaṁ kho jano tajjaṁ tassāruppaṁ kathaṁ manteti; saṁvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmī’ti. Puna caparaṁ, bhikkhave, paṇḍito passati rājāno coraṁ āgucāriṁ gahetvā vividhā kammakāraṇā kārente— kasāhipi tāḷente vettehipi tāḷente addhadaṇḍakehipi tāḷente hatthampi chindante pādampi chindante hatthapādampi chindante kaṇṇampi chindante nāsampi chindante kaṇṇanāsampi chindante bilaṅgathālikampi karonte saṅkhamuṇḍikampi karonte rāhumukhampi
Then that astute person thinks, ‘These people are discussing what is proper and fitting. And those good things are found in me and I exhibit them.’ Furthermore, an astute person sees that the kings have arrested a bandit, a criminal, and subjected them to various punishments— whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘Rāhu’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘bulrush twist
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
長
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: Sutaṁ sutato sañjānāti; sutaṁ sutato saññatvā sutaṁ maññati, sutasmiṁ maññati, sutato maññati, sutaṁ meti maññati, sutaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi. Mutaṁ mutato sañjānāti; mutaṁ mutato saññatvā mutaṁ maññati, mutasmiṁ maññati, mutato maññati, mutaṁ meti maññati, mutaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.
“Yes, sir,” they replied. The Buddha said this: They perceive the heard as the heard. Having perceived the heard as the heard, they conceive it to be the heard … Why is that? Because they haven’t completely understood it, I say. They perceive the thought as the thought. Having perceived the thought as the thought, they conceive it to be the thought … Why is that? Because they haven’t completely understood it, I say.
「はい、尊者よ」と彼らは答えた。仏陀はかく説かれた。
彼らは聞かれたものを聞かれたものとして知覚する。聞かれたものを聞かれたものとして知覚しながら、彼らはそれを聞かれたものとして概念化する……それは何故か。彼らはそれを完全には了知していないからである、と私は説く。
彼らは思惟されたものを思惟されたものとして知覚する。思惟されたものを思惟されたものとして知覚しながら、彼らはそれを思惟されたものとして概念化する……それは何故か。彼らはそれを完全には了知していないからである、と私は説く。
智慧
中部経典
趣旨一致
長
So bījagāmabhūtagāmasamārambhā paṭivirato hoti, ekabhattiko hoti rattūparato, virato vikālabhojanā. So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭ
They refrain from injuring plants and seeds. They eat in one part of the day, abstaining from eating at night and food at the wrong time. They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. They’re like a bird: wherever it flies, wings are its only burden. In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Atha ca panāhaṁ na vadāmi: ‘yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī’ti. Atha ca pana tvaṁ, udāyi, ‘yvāyaṁ vaṇṇo kiminā khajjopanakena nihīnataro ca patikiṭṭhataro ca so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṁ na paññapesī”ti. “Acchidaṁ bhagavā kathaṁ, acchidaṁ sugato kathan”ti. “Kiṁ pana tvaṁ, udāyi, evaṁ vadesi: “Amhākaṁ, bhante, sake ācariyake evaṁ hoti: ‘ayaṁ paramo vaṇṇo, ayaṁ paramo vaṇṇo’ti. Te mayaṁ, bhante, bhagavatā sake ācariyake samanuyuñjīyamānā samanuggāhīyamānā saman
Nevertheless, I do not say: ‘The splendor compared to which no other splendor is finer.’ But of the splendor inferior to a firefly you say, ‘This is the ultimate splendor.’ And you don’t describe that splendor.” “The Blessed One has cut short the discussion! The Holy One has cut short the discussion!” “But Udāyī, why do you say this?” “Sir, it says this in our own tradition: ‘This is the ultimate splendor, this is the ultimate splendor.’ But when pursued, pressed, and grilled on our own traditio
智慧
中部経典
趣旨一致
長
Tuvaṁ buddho tuvaṁ satthā, tuvaṁ mārābhibhū muni; Tuvaṁ anusaye chetvā, tiṇṇo tāresimaṁ pajaṁ. Atha kho keṇiyo jaṭilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Dutiyampi kho bhagavā keṇiyaṁ jaṭilaṁ etadavoca: Tatiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca: “kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; adhivāsetu me bhavaṁ gotamo svāta
You are the Buddha, you are the Teacher, you are the sage who has overcome Māra; you have cut off the underlying tendencies, you’ve crossed over, and you bring humanity across. So Keṇiya approached the Buddha and exchanged greetings with him. Would Mister Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” And for a second time, the Buddha gave the same reply. For a third time, Keṇiya asked the Buddha to accept a meal offering. “Never mind that the Saṅgha is large,
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya mā nimittaggāhī hohi mānubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjāhi; rakkhāhi manindriyaṁ, manindriye saṁvaraṁ āpajjāhī’ti. Yato kho, brāhmaṇa, bhikkhu indriyesu guttadvāro hoti, tamenaṁ tathāgato uttariṁ vineti: ‘ehi tvaṁ, bhikkhu, bhojane mattaññū hohi.
When you hear a sound with your ears … When you smell an odor with your nose … When you taste a flavor with your tongue … When you feel a touch with your body … When you know an idea with your mind, don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protect the faculty of mind, and achieve its restraint.’ When they guard their sense
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Viññātaṁ viññātato sañjānāti; viññātaṁ viññātato saññatvā viññātaṁ maññati, viññātasmiṁ maññati, viññātato maññati, viññātaṁ meti maññati, viññātaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi. Ekattaṁ ekattato sañjānāti; ekattaṁ ekattato saññatvā ekattaṁ maññati, ekattasmiṁ maññati, ekattato maññati, ekattaṁ meti maññati, ekattaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi. Nānattaṁ nānattato sañjānāti; nānattaṁ nānattato saññatvā nānattaṁ maññati, nānattasmiṁ maññati
They perceive the known as the known. Having perceived the known as the known, they conceive it to be the known … Why is that? Because they haven’t completely understood it, I say. They perceive oneness as oneness. Having perceived oneness as oneness, they conceive it to be oneness … Why is that? Because they haven’t completely understood it, I say. They perceive diversity as diversity. Having perceived diversity as diversity, they conceive it to be diversity …
彼らは既知のものを既知のものとして知覚する。既知のものを既知のものとして知覚し、それを既知のものであると概念化する……それは何故か。彼らはそれを完全には了知していないからである、と私は説く。彼らは一性を一性として知覚する。一性を一性として知覚し、それを一性であると概念化する……それは何故か。彼らはそれを完全には了知していないからである、と私は説く。彼らは多様性を多様性として知覚する。多様性を多様性として知覚し、それを多様性であると概念化する……
智慧
中部経典
趣旨一致
長
Adhivāsesi bhagavā tuṇhībhāvena. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca: “adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Evaṁ vutte, bhagavā keṇiyaṁ jaṭilaṁ etadavoca: “mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkh
The Buddha consented with silence. When the greetings and polite conversation were over, he sat down to one side. The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk. Then he said to the Buddha, “Would Mister Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” When he said this, the Buddha said to him, “The Saṅgha is large, Keṇiya; there are 1,250 mendicants. And you are devoted to the brahmins.” For a second time, Keṇiya asked the Buddha
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi. Sabbaṁ sabbato sañjānāti; sabbaṁ sabbato saññatvā sabbaṁ maññati, sabbasmiṁ maññati, sabbato maññati, sabbaṁ meti maññati, sabbaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi. Nibbānaṁ nibbānato sañjānāti; nibbānaṁ nibbānato saññatvā nibbānaṁ maññati, nibbānasmiṁ maññati, nibbānato maññati, nibbānaṁ meti maññati, nibbānaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.
Why is that? Because they haven’t completely understood it, I say. They perceive all as all. Having perceived all as all, they conceive it to be all … Why is that? Because they haven’t completely understood it, I say. They perceive extinguishment as extinguishment. Having perceived extinguishment as extinguishment, they conceive it to be extinguishment, they conceive it in extinguishment, they conceive it as extinguishment, they conceive that ‘extinguishment is mine’, they approve extinguishment
なぜそうなのか。それは彼らが完全に了解していないからである、と私は言う。彼らは一切を一切として知覚する。一切を一切として知覚し終えて、彼らはそれを一切であると思量し……なぜそうなのか。それは彼らが完全に了解していないからである、と私は言う。彼らは涅槃を涅槃として知覚する。涅槃を涅槃として知覚し終えて、彼らはそれを涅槃であると思量し、涅槃において思量し、涅槃として思量し、「涅槃は我がものなり」と思量し、涅槃を喜悦する。
智慧
中部経典
趣旨一致
長
Na kira no bhavanto kārenti; dhammo no kāreti”. ‘atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito— ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatīti, yaṁ tumhe etarahi paṭipādeyyāthā’ti— iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito— “Atthi nu kho, bho ānanda, ekabhikkhupi yaṁ tumhe etarahi sakkarotha garuṁ karotha mānetha pūjetha; sakkatvā garuṁ katvā upanissāya viharathā”ti? “Natthi kh
It’s not the good fellows who make us act, it’s the teaching that makes us act.” or elected by the Saṅgha and appointed by several senior mendicants— who serves as your refuge after the Buddha passed away, to whom you now turn, you replied, ‘No, there is not.’ “Worthy Ānanda, is there even a single mendicant who you honor, respect, revere, venerate, and rely on?” “There is not, brahmin.” “Worthy Ānanda, when asked whether there was even a single mendicant—either appointed by the Buddha, or elect
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Yopi so, bhikkhave, bhikkhu sekkho appattamānaso anuttaraṁ yogakkhemaṁ patthayamāno viharati, sopi pathaviṁ pathavito abhijānāti; pathaviṁ pathavito abhiññāya pathaviṁ mā maññi, pathaviyā mā maññi, pathavito mā maññi, pathaviṁ meti mā maññi, pathaviṁ mābhinandi. Taṁ kissa hetu? ‘Pariññeyyaṁ tassā’ti vadāmi. Āpaṁ …pe… tejaṁ … “Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto—
A mendicant who is a trainee, who hasn’t achieved their heart’s desire, but lives aspiring to the supreme sanctuary from the yoke, directly knows earth as earth. Having directly known earth as earth, let them not conceive it to be earth, let them not conceive it in earth, let them not conceive it as earth, let them not conceive that ‘earth is mine’, let them not approve earth. Why is that? So that they may completely understand it, I say. They directly know water … fire … “Take an unlearned ordi
学道の途にある比丘は、その心の望みをいまだ成就せず、軛より解き放たれる至高の安穏を希求しつつ生きる者であるが、地を地として直接に知る。地を地として直接に知りながら、地をそれとして概念化してはならず、地の内において概念化してはならず、地としての形で概念化してはならず、「地はわが所有なり」と概念化してはならず、地を喜んで受け入れてはならない。それはいかなる故にか。地を完全に了知せんがためなり、と我は説く。水を……火を……
「無聞の凡夫を取り上げてみよ……」
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
So cakkhunā rūpaṁ disvā piyarūpe rūpe na sārajjati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṁ vedanaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati.
When they see a sight with their eyes, if it’s pleasant they don’t desire it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over. Having given up favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they don’t approve, welcome, or keep clin
智慧
中部経典
趣旨一致
長
Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti vācaṁ bhāsati; sāssa hoti micchāvācā. Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti āha; ye te arahanto hetuvādā tesamayaṁ paccanīkaṁ karoti. Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti paraṁ saññāpeti; sāssa hoti asaddhammasaññatti. Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti. Iti pubbeva kho panassa susīlyaṁ pahīnaṁ hoti, dussīlyaṁ paccupaṭṭhitaṁ— ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attān
Since there actually is causality, their speech that there is no causality is wrong speech. Since there actually is causality, in saying that there is no causality they contradict those perfected ones who teach that there is causality. Since there actually is causality, in persuading another that there is no causality they are persuading them to accept an untrue teaching. And on account of that they glorify themselves and put others down. So they give up their former ethical conduct and are esta
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
“kiṁ nu bhoto keṇiyassa āvāho vā bhavissati vivāho vā bhavissati mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyenā”ti? “Na me, bho sela, āvāho bhavissati napi vivāho bhavissati napi rājā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyena; api ca kho me mahāyañño paccupaṭṭhito. Atthi, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi āpaṇaṁ anupp
“Keṇiya, is your son or daughter being married? Or are you setting up a big sacrifice? Or has King Seniya Bimbisāra of Magadha been invited for tomorrow’s meal?” “There is no marriage, Sela, and the king is not coming. Rather, I am setting up a big sacrifice. The ascetic Gotama 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 and conduct, holy, knower of the worl
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito— ‘atthi nu kho, bho ānanda, ekabhikkhupi yaṁ tumhe etarahi sakkarotha garuṁ karotha mānetha pūjetha; sakkatvā garuṁ katvā upanissāya viharathā’ti— iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi yaṁ mayaṁ etarahi sakkaroma garuṁ karoma mānema pūjema; sakkatvā garuṁ katvā upanissāya viharāmā’ti vadesi. Imassa pana, bho ānanda, bhāsitassa kathaṁ attho daṭṭhabbo”ti? “Atthi kho, brāhma
you replied, ‘No, there is not.’ And when asked whether there is even a single mendicant who you honor, respect, revere, venerate, and rely on, you replied, ‘There is not.’ How should I see the meaning of this statement?” “There are ten inspiring things explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. We honor anyone in whom these things are found. What ten? It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves wel
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
中
‘Apariññātaṁ tassā’ti vadāmi. vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ … ābhassare … subhakiṇhe … vehapphale … abhibhuṁ …
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 … the Vanquisher …
完全に了解していないがゆえに、そのように説く。風……衆生……神々……造物主……梵天……光音天……遍浄天……広果天……勝者……
智慧
中部経典
趣旨一致
長
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya piyarūpe dhamme na sārajjati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedana
Satisfied, the mendicants approved what the Buddha said. When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, if it’s pleasant they don’t desire it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities ce
経典データの出典: SuttaCentral（CC0ライセンス）