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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
“bhūtapubbaṁ, assalāyana, sattannaṁ brāhmaṇisīnaṁ araññāyatane paṇṇakuṭīsu sammantānaṁ evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: ‘bhasmā, vasala, hohi; bhasmā, vasala, hohī’ti. Yathā yathā kho, assalāyana, satta brāhmaṇisayo asitaṁ devalaṁ isiṁ abhisapiṁsu tathā tathā asito devalo isi abhirūpataro ceva hoti dassanīyataro ca pāsādikataro ca. Atha kho, assalāyana, sattannaṁ brāhmaṇisīnaṁ etadahosi: ‘moghaṁ vata no tapo, aphalaṁ brahmacariyaṁ. Mayañhi pubbe yaṁ abhisapāma— bhasmā, vasala, hohi; b
“Once upon a time, Assalāyana, seven brahmin seers settled in leaf huts in a wilderness region. They had the following harmful misconception: ‘Be ashes, lowlife! Be ashes, lowlife!’ But the more the seers cursed him, the more attractive, good-looking, and lovely Devala the Dark became. Then those brahmin seers said, ‘Our fervor is in vain! Our spiritual path is fruitless! For when we used to curse someone to become ashes, ashes they became. But the more we curse this one, the more attractive, go
智慧
中部経典
趣旨一致
長
“Deseti, bho gotama, pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti. “Yathā kathaṁ pana, uttara, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti? “Idha, bho gotama, cakkhunā rūpaṁ na passati, sotena saddaṁ na suṇāti— evaṁ kho, bho gotama, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti. “Evaṁ sante kho, uttara, andho bhāvitindriyo bhavissati, badhiro bhāvitindriyo bhavissati; yathā pārāsiviyassa brāhmaṇassa vacanaṁ. majjhimanikāyo samatto. Atha kho bhagavā uttaraṁ māṇavaṁ pārās
“He does, worthy Gotama.” “But how does he teach it?” “Worthy Gotama, it’s when the eye sees no sight and the ear hears no sound. That’s how Pārāsariya teaches his disciples the development of the faculties.” “In that case, Uttara, a blind person and a deaf person will have developed faculties according to what Pārāsariya says. The Middle Discourses are completed. Knowing this, the Buddha addressed Venerable Ānanda, “Ānanda, the development of the faculties taught by Pārāsariya is quite differen
智慧
中部経典
趣旨一致
長
‘Pariññātaṁ tassā’ti vadāmi. Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññā vimutto, sopi pathaviṁ pathavito abhijānāti; pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Taṁ kissa hetu? Khayā rāgassa, vītarāgattā. Āpaṁ …pe… tejaṁ … vāyaṁ … bhūte … Deve devato sañjānāti;
Because they have completely understood it, I say. A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—directly knows earth as earth. Having directly known earth as earth, they do not conceive it to be earth, they do not conceive it in earth, they do not conceive it as earth, they do not
完全に了知したるがゆえに、我はかく説く。煩悩尽き、梵行成就し、なすべきことをなし終え、重荷を下ろし、己が目的を達し、有の結縛をことごとく断ち、正しく智慧によって解脱せる阿羅漢の比丘は、地を地として直接に知る。地を地として直接に知りたる後、彼は地を地として思量せず、地の中に思量せず、地より思量せず、また
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
‘Na bhavantānaṁ moghaṁ tapo, nāphalaṁ brahmacariyaṁ. ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … Iṅgha bhavanto, yo mayi manopadoso taṁ pajahathā’ti. ‘Yo bhavati manopadoso taṁ pajahāma. Ko nu bhavaṁ hotī’ti? ‘Suto nu bhavataṁ— asito devalo isī’ti? ‘Evaṁ, bho’. ‘So khvāhaṁ, bho, homī’ti. Atha kho, assalāyana, satta brāhmaṇisayo asitaṁ devalaṁ isiṁ abhivādetuṁ upakkamiṁsu.
‘Gentlemen, your fervor is not in vain; your spiritual path is not fruitless. ‘Only brahmins are the best class; other classes are inferior. Please let go of your malevolence towards me.’ ‘We let go of our malevolence towards you. But who are you, sir?’ ‘Have you heard of the seer Devala the Dark?’ ‘Yes, sir.’ ‘I am he, sirs.’ Then they approached Devala and bowed to him.
智慧
中部経典
趣旨一致
長
So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido. Maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’”ti. Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi. Atha kho āyasmato ānandassa etadahosi: “atippago kho tāva rājagahe piṇḍāya carituṁ. Yannūnāhaṁ yena gopakamoggallānassa brāhmaṇassa kammanto, yena gopakamoggallāno brāhmaṇo tenupasaṅkame
For the Blessed One gave rise to the unarisen path, gave birth to the unborn path, and explained the unexplained path. He is the knower of the path, the discoverer of the path, the expert on the path. And now the disciples live following the path; they acquire it later.’” Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. Then it occurred to him, “It’s too early to wander for alms in Rājagaha. Why don’t I go to see the brahmin Moggallāna the G
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
長
yaṁ bhagavā ariyassa vinaye anuttaraṁ indriyabhāvanaṁ deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti. “Tenahānanda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca: “Kathañcānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti? Seyyathāpi, ānanda, cakkhumā puriso ummīletvā vā nimīleyya, nimīletvā vā ummīleyya; evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppa
Let the Buddha teach the supreme development of the faculties in the training of the Noble One. The mendicants will listen and remember it.” “Well then, Ānanda, listen and apply your mind well, I will speak.” “Yes, sir,” Ānanda replied. The Buddha said this: “And how, Ānanda, is there the supreme development of the faculties in the training of the Noble One? It’s like how a person with clear eyes might open their eyes then shut them; or might shut their eyes then open them. Such is the speed, th
智慧
中部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā mahāmoggallāno bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi: “āvuso bhikkhavo”ti. “Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṁ. Āyasmā mahāmoggallāno etadavoca: “Pavāreti cepi, āvuso, bhikkhu: ‘vadantu maṁ āyasmanto, vacanīyomhi āyasmantehī’ti, so ca hoti dubbaco, dovacassakaraṇehi dhammehi samannāgato, akkhamo appadakkhiṇaggāhī anusāsaniṁ, atha kho naṁ sabrahmacārī na ceva vattabbaṁ
So I have heard. At one time Venerable Mahāmoggallāna was staying in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood. There Venerable Mahāmoggallāna addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Venerable Mahāmoggallāna said this: “Suppose a mendicant invites other mendicants to admonish them. But they’re hard to admonish, having qualities that make them hard to admonish. They're impatient, and don't take instruction respectfully
このように私は聞いた。ある時、尊者マハーモッガッラーナは、バッガ国のワニの咆哮するところ、ベーサカラーの林の鹿苑に滞在しておられた。そこで尊者マハーモッガッラーナは比丘たちに呼びかけられた。「友よ、比丘たちよ。」「友よ」と、彼らは答えた。尊者マハーモッガッラーナはこのように仰せられた。「たとえば、ある比丘が他の比丘たちに自らを諫めるよう請うたとしましょう。しかしその者は諫めにくく、諫めにくくさせる諸々の性質を備えている。その者は忍耐なく、教えを恭しく受け入れようとしない。」
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
中
deve devato saññatvā deve maññati, devesu maññati, devato maññati, deve meti maññati, deve abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi. deve … pajāpatiṁ … brahmaṁ … ābhassare … subhakiṇhe … vehapphale … abhibhuṁ …
Having perceived gods as gods, they conceive them to be gods … Why is that? Because they haven’t completely understood it, I say. gods … the Progenitor … the Divinity … those of streaming radiance … those replete with glory … those of abundant fruit … the Vanquisher …
神々を神々として知覚し、神々を神々であると思量する……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。神々……造化の主……梵天……光音天……遍浄天……広果天……勝者……
智慧
中部経典
趣旨一致
長
Api ca, udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto. Dhammaṁ te desessāmi— imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhatī”ti. “Ahañhi, bhante, yāvatakampi me iminā attabhāvena paccanubhūtaṁ tampi nappahomi sākāraṁ sauddesaṁ anussarituṁ, Appeva nāmāhaṁ, bhante, sake ācariyake bhagavato cittaṁ ārādheyyaṁ pañhassa veyyākaraṇenā”ti. kuto panāhaṁ anekavihitaṁ pubbenivāsaṁ anussarissāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākā
Nevertheless, Udāyī, leave aside the first beginning and the final end. I shall teach you the Dhamma: ‘When this exists, this comes to be; due to the arising of this, this arises. When this doesn’t exist, that is not; due to the cessation of this, that ceases.’” “Well sir, I can’t even recall with features and details what I’ve undergone in this incarnation. Perhaps I might satisfy the Buddha by answering a question about my own tradition.” How should I possibly recollect my many kinds of past l
智慧
中部経典
趣旨一致
長
Atha kho, assalāyana, asito devalo isi satta brāhmaṇisayo etadavoca: ‘sutaṁ metaṁ, bho, sattannaṁ kira brāhmaṇisīnaṁ araññāyatane paṇṇakuṭīsu sammantānaṁ evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ— pe… brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. ‘Evaṁ, bho’. ‘Jānanti pana bhonto— yā janikā mātā brāhmaṇaṁyeva agamāsi, no abrāhmaṇan’ti?
Devala said to them, ‘I heard that when the seven brahmin seers had settled in leaf huts in a wilderness region, they had the following harmful misconception: Only brahmins are the light class; other classes are dark. Only brahmins are purified, not others. “Only brahmins are the best class; other classes are inferior. Only brahmins are the light class; other classes are dark. Only brahmins are purified, not others. Only brahmins are true-born sons of divinity, born from his mouth, born of divin
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
“etu kho bhavaṁ ānando. Svāgataṁ bhoto ānandassa. Cirassaṁ kho bhavaṁ ānando imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. Nisīdatu bhavaṁ ānando, idamāsanaṁ paññattan”ti. Nisīdi kho āyasmā ānando paññatte āsane. Gopakamoggallānopi kho brāhmaṇo aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. “atthi nu kho, bho ānanda, ekabhikkhupi tehi dhammehi sabbenasabbaṁ sabbathāsabbaṁ samannāgato yehi dhammehi samannāgato so bhavaṁ gotamo ahosi arahaṁ sammāsambuddho”ti? “Natthi kho, brāhmaṇa, ekabhikkhupi tehi
“Come, worthy Ānanda! Welcome, worthy Ānanda! It’s been a long time since you took the opportunity to come here. Please, sir, sit down, here, a seat is ready.” Ānanda sat down on the seat spread out, while Moggallāna took a low seat and sat to one side. “Worthy Ānanda, is there even a single mendicant who has all the same qualities in each and every way as possessed by the worthy Gotama, the perfected one, the fully awakened Buddha?” “No, brahmin, there is not. For the Blessed One gave rise to t
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ. Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ. Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ— upekkhā’ti. Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati; upekkhā saṇṭhāti. Puna caparaṁ, ānanda, bhikkhuno sotena saddaṁ sutvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppanna
‘What is agreeable, what is disagreeable, and what is both agreeable and disagreeable have arisen in me. That’s conditioned, crude, and dependently originated. But this is peaceful and sublime, namely equanimity.’ Then the agreeable, the disagreeable, and the both agreeable and disagreeable that arose in them cease, and equanimity becomes stabilized. Furthermore, when a mendicant hears a sound with their ears, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā gosiṅgasālavanadāye viharati sambahulehi abhiññātehi abhiññātehi therehi sāvakehi saddhiṁ— āyasmatā ca sāriputtena āyasmatā ca mahāmoggallānena āyasmatā ca mahākassapena āyasmatā ca anuruddhena āyasmatā ca revatena āyasmatā ca ānandena, aññehi ca abhiññātehi abhiññātehi therehi sāvakehi saddhiṁ. Atha kho āyasmā sāriputto te āyasmante etadavoca: “byākataṁ kho, āvuso, amhehi sabbeheva yathāsakaṁ paṭibhānaṁ. Āyāmāvuso, yena bhagavā tenupasaṅkamissāma; upasaṅkamit
So I have heard. At one time the Buddha was staying in the sal forest park at Gosiṅga, together with several well-known senior disciples, such as the venerables Sāriputta, Mahāmoggallāna, Mahākassapa, Anuruddha, Revata, Ānanda, and others. Then Sāriputta said to those venerables, “Each of us has spoken from the heart. Come, reverends, let’s go to the Buddha, and inform him about this. As he answers, so we’ll remember it.” “Yes, reverend,” they replied. Then those venerables went to the Buddha, b
このように私は聞いた。あるとき、世尊はゴーシンガの沙羅林園に、数多くの著名な長老の弟子たちとともに滞在されていた。すなわち、舎利弗、大目犍連、大迦葉、阿那律、離婆多、阿難、その他の尊者たちである。そのとき舎利弗は、諸尊者に向かってこのように言った。「われらはそれぞれ、心より語り合いました。さあ、尊者たちよ、世尊のもとへまいりましょう。そして、この問いを世尊に申し上げようではありませんか。世尊がお答えくださるままに、われらはそれを心に留め置くといたしましょう。」「然り、尊者よ」と、彼らは答えた。かくして諸尊者は、世尊のもとへと赴いた。
智慧
中部経典
趣旨一致
長
ākāsānañcāyatanaṁ … viññāṇañcāyatanaṁ … ākiñcaññāyatanaṁ … Pajāpatiṁ pajāpatito sañjānāti; pajāpatiṁ pajāpatito saññatvā pajāpatiṁ maññati, pajāpatismiṁ maññati, pajāpatito maññati, pajāpatiṁ meti maññati, pajāpatiṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi. nevasaññānāsaññāyatanaṁ … diṭṭhaṁ … sutaṁ …
the dimension of infinite space … the dimension of infinite consciousness … the dimension of nothingness … They perceive the Progenitor as the Progenitor. Having perceived the Progenitor as the Progenitor, they conceive him to be the Progenitor … Why is that? Because they haven’t completely understood it, I say. the dimension of neither perception nor non-perception … the seen … the heard …
空無辺処……識無辺処……無所有処……彼らは根源者を根源者として知覚する。根源者を根源者として知覚し、根源者であると思念する……それはなぜか。完全に了知していないからである、と私は言う。非想非非想処……見られたもの……聞かれたもの……
智慧
中部経典
趣旨一致
長
‘api ca, udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto; dhammaṁ te desessāmi— imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhatī’ti tañca pana me bhiyyoso mattāya na pakkhāyati. “Kinti pana te, udāyi, sake ācariyake hotī”ti? “Amhākaṁ, bhante, sake ācariyake evaṁ hoti: ‘ayaṁ paramo vaṇṇo, ayaṁ paramo vaṇṇo’”ti. “Yaṁ pana te etaṁ, udāyi, sake ācariyake evaṁ hoti: “Yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo
‘Nevertheless, Udāyī, leave aside the first beginning and the final end. I shall teach you the Dhamma: “When this exists, this comes to be; due to the arising of this, this arises. When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases.”’ But that is even more unclear to me. “But Udāyī, what is your own tradition?” “Sir, it’s this: ‘This is the ultimate splendor, this is the ultimate splendor.’” “But what is that ultimate splendor?” “Sir, the ultimate splendo
智慧
中部経典
趣旨一致
長
So evaṁ pajānāti: ‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ. Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ. Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ— upekkhā’ti. Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda, īsakampoṇe padumapalāse udakaphusitāni pavattanti, na saṇṭhanti; Puna caparaṁ, ānanda, bhikkhuno jivhāya rasaṁ sāyitvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. evameva kho,
They understand: ‘What is agreeable, what is disagreeable, and what is both agreeable and disagreeable have arisen in me. That’s conditioned, crude, and dependently originated. But this is peaceful and sublime, namely equanimity.’ Then the agreeable, the disagreeable, and the both agreeable and disagreeable that arose in them cease, and equanimity becomes stabilized. It’s like how a drop of water would roll off a gently sloping lotus leaf, and would not stay there. Furthermore, when a mendicant
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
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. Taṁ kissa hetu? Khayā rāgassa, vītarāgattā. Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti;
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. Why is that? Because they’re free of greed due to the ending of greed. A mendicant who is perfected—with defilements
思念を……知られたものを……一性を……多様性を……一切を……彼らは涅槃を涅槃として直接に知る。涅槃を涅槃として直接に知りながら、彼らは涅槃をそれと概念化せず、涅槃の中においても概念化せず、涅槃としても概念化せず、「涅槃は我がものなり」と概念化せず、涅槃を喜び歓ぶことがない。それは何故か。貪欲の滅尽によって貪欲を離れているがゆえに。煩悩を……有する、完成せる比丘は
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Evaṁ vimuttacittaṁ kho, bhikkhave, bhikkhuṁ saindā devā sabrahmakā sapajāpatikā anvesaṁ nādhigacchanti: ‘idaṁ nissitaṁ tathāgatassa viññāṇan’ti. Taṁ kissa hetu? Diṭṭhevāhaṁ, bhikkhave, dhamme tathāgataṁ ananuvijjoti vadāmi. Evaṁvādiṁ kho maṁ, bhikkhave, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: ‘venayiko samaṇo gotamo, sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññāpetī’ti. Yathā cāhaṁ na, bhikkhave, yathā cāhaṁ na vadāmi, tathā maṁ te bhonto samaṇabrāhmaṇā asatā t
When a mendicant’s mind was freed like this, the gods together with Indra, the Divinity, and the Progenitor, search as they may, will not discover: ‘This is the basis of that realized one’s consciousness.’ Why is that? Because even in this very life that realized one is not found, I say. Though I state and assert this, certain ascetics and brahmins misrepresent me with the incorrect, hollow, false, untruthful claim: ‘The ascetic Gotama is an exterminator. He advocates the annihilation, eradicati
このように心が解脱した比丘に対して、帝釈天・梵天・生主をはじめとする諸天がいかに探し求めようとも、「この如来の識の依り所はこれである」と見出すことはできないであろう。それは何故か。まさにこの現世においてさえ、如来はいかなるところにも見出されないと、私は説くからである。
かくのごとく私が説き、かくのごとく語るにもかかわらず、一部の沙門・婆羅門たちは私を誤って伝え、虚偽にして空虚なる、偽りにして真実に反する言説をもって、こう非難する。「沙門ゴータマは断滅論者である。彼は断滅・消滅・廃絶を唱えるものだ」と。
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati. Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ; natthi
A householder hears that teaching, or a householder’s child, or someone reborn in some good family. … They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption … second absorption … third absorption … fourth absorption. There are some ascetics and brahmins who have this doctrine and view: ‘There’s no meaning in giving, sacrifice, or offerings. Ther
智慧
中部経典
趣旨一致
中
“Yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo”ti.
“Sir, the ultimate splendor is the splendor compared to which no other splendor is finer.”
経典データの出典: SuttaCentral（CC0ライセンス）