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経典: 中部経典
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智慧
中部経典
趣旨一致
中
“Evaṁ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā”ti? “Na kho mayaṁ, brāhmaṇa, appaṭisaraṇā; sappaṭisaraṇā mayaṁ, brāhmaṇa; dhammappaṭisaraṇā”ti.
“But since you lack a refuge, worthy Ānanda, what’s the reason for your harmony?” “We don’t lack a refuge, brahmin, we have a refuge. The teaching is our refuge.”
智慧
中部経典
趣旨一致
長
ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā jivhāviññeyyesu rasesu. 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, balavā puriso jivhagge kheḷapiṇḍaṁ saṁyūhitvā appakasirena vameyya; Puna caparaṁ, ānanda, bhikkhuno kāyena phoṭṭ
In the training of the Noble One this is called the supreme development of the faculties regarding tastes known by the tongue. 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’
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Tatra ce, bhikkhave, pare vā tathāgataṁ sakkaronti garuṁ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa evaṁ hoti: ‘yaṁ kho idaṁ pubbe pariññātaṁ tattha me evarūpā kārā karīyantī’ti. Tasmātiha, bhikkhave, tumhe cepi pare akkoseyyuṁ paribhāseyyuṁ roseyyuṁ viheseyyuṁ, tatra tumhe hi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā. Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, tatra tumhehi na ānando na somanassaṁ na cetaso uppilāvitattaṁ karaṇī
If they praise him, he just thinks, ‘They do such things for me regarding what in the past was completely understood.’ So, mendicants, if others abuse, attack, harass, and trouble you, don’t make yourselves resentful, bitter, and emotionally exasperated. Or if others honor, respect, revere, or venerate you, don’t make yourselves thrilled, elated, and emotionally excited. If they praise you, just think, ‘They do such things for us regarding what in the past was completely understood.’ So, mendica
もし人々が彼を称讃するならば、彼はただこのように思う。「彼らは、かつて完全に了知されたものに関して、私にそのようなことをするのだ」と。
されば、比丘たちよ、もし他の者どもがそなたたちを罵倒し、攻撃し、悩ませ、苦しめるとも、そなたたちは自らの心に怨恨を抱き、憤怒を燃やし、感情の激流に溺れてはならぬ。また、もし他の者どもがそなたたちを敬い、尊び、崇め、供養するとも、そなたたちは自ら有頂天になり、心浮かれ、感情に高ぶってはならぬ。もし人々がそなたたちを称讃するならば、ただこのように思うがよい。「彼らは、かつて完全に了知されたものに関して、我らにそのようなことをするのだ」と。
されば、比丘たちよ——
智慧
中部経典
趣旨一致
長
ke tumhe hothā’ti? ‘Evaṁ sante, bho, na mayaṁ jānāma— ke mayaṁ homā’ti. Te hi nāma, assalāyana, satta brāhmaṇisayo asitena devalena isinā sake jātivāde samanuyuñjīyamānā samanuggāhīyamānā samanubhāsīyamānā na sampāyissanti; kiṁ pana tvaṁ etarahi mayā sakasmiṁ jātivāde samanuyuñjīyamāno samanuggāhīyamāno samanubhāsīyamāno sampāyissasi, yesaṁ tvaṁ sācariyako na puṇṇo dabbigāho”ti. Evaṁ vutte, assalāyano māṇavo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu
what you are?’ ‘In that case, sir, we don’t know what we are.’ Given that even those seven brahmin seers could not prevail when pursued, pressed, and grilled by the seer Devala on their own genealogy, how could you prevail now being grilled by me on your own genealogy when you and your tradition do not so much as pick up the last spoonful?” When he had spoken, Assalāyana said to him, “Excellent, worthy Gotama! … From this day forth, may the worthy Gotama remember me as a lay follower who has gon
智慧
中部経典
趣旨一致
長
evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti— ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā kāyaviññeyyesu phoṭṭhabbesu. 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 manāpāma
Such is the speed, the swiftness, the ease with which anything agreeable, disagreeable, and both agreeable and disagreeable that arose in them cease, and equanimity becomes stabilized. In the training of the Noble One this is called the supreme development of the faculties regarding touches known by the body. 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
智慧
中部経典
趣旨一致
長
Evameva kho, bhikkhave, bhikkhu anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. “Samaṇā samaṇāti vo, bhikkhave, jano sañjānāti. Tumhe ca pana ‘ke tumhe’ti puṭṭhā samānā ‘samaṇāmhā’ti paṭijānātha; tesaṁ vo, bhikkhave, evaṁsamaññānaṁ sataṁ evaṁpaṭiññānaṁ sataṁ ‘ye dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca te dhamme samādāya vattissāma, evaṁ no ayaṁ amhākaṁ samaññā ca saccā bhavissati paṭiññā ca bhūtā. Yesañ
In the same way, a mendicant recollects their many kinds of past lives, with features and details. “Mendicants, people label you as ascetics. And when they ask you what you are, you claim to be ascetics. Given this label and this claim, you should train like this: ‘We will undertake and follow the things that make one an ascetic and a brahmin. That way our label will be accurate and our claim correct. The services of those whose robes, almsfood, lodgings, and medicines and supplies for the sick
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Puna caparaṁ, ānanda, bhikkhuno manasā dhammaṁ viññāya uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. Dandho, ānanda, udakaphusitānaṁ nipāto, atha kho naṁ khippameva parikkhayaṁ pariyādānaṁ gaccheyya; evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti— ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā manoviññeyyesu dhammesu. Evaṁ kho, ānanda, ariyassa vinaye a
Furthermore, when a mendicant knows a thought with their mind, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them. The drops would be slow to fall, but they’d quickly dry up and evaporate. Such is the speed, the swiftness, the ease with which anything agreeable, disagreeable, and both agreeable and disagreeable that arose in them cease, and equanimity becomes stabilized. In the training of the Noble One this is called the supreme development of the faculties r
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā. 2. Saṁvarāpahātabbaāsava Katame ca, bhikkhave, āsavā saṁvarā pahātabbā? Yañhissa, bhikkhave, saṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, saṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā saṁvarā pahātabbā. Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṁvarasaṁvuto viharati. Yañhissa, bhikkhave, cakkhundriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapar
These are called the defilements that should be given up by seeing. 2. Defilements Given Up by Restraint And what are the defilements that should be given up by restraint? For the distressing and feverish defilements that might arise in someone who lives without restraint do not arise when there is such restraint. These are called the defilements that should be given up by restraint. Take a mendicant who, reflecting rationally, lives restraining the faculty of the eye. For the distressing and fe
以下は、見ることによって断ぜられるべき煩悩と呼ばれるものである。
二、制御によって断ぜられるべき煩悩
では、制御によって断ぜられるべき煩悩とは何か。制御なく暮らす者に生じるであろう苦悩と熱悩の煩悩は、かかる制御があるときには生じない。これらを、制御によって断ぜられるべき煩悩と呼ぶ。
ここに一人の比丘がいる。正しく如理に思惟しつつ、眼根を制御して暮らす者において、苦悩と熱悩の煩悩は……
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
“Evaṁ, bhante”. “Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme abhinivajjetvā yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme samādāya vattissanti. Taṁ kissa hetu? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkile
“Yes, sir.” “Since this is so, consider those ascetics and brahmins whose view is that there’s no meaning in giving, etc. You can expect that they will shun good conduct by way of body, speech, and mind, and undertake and implement bad conduct by way of body, speech, and mind. 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. Moreo
智慧
中部経典
趣旨一致
長
“evameva panidhekacce samaṇabrāhmaṇā ajānantā pubbantaṁ, apassantā aparantaṁ atha ca pana ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti—pajānāmā’ti—paṭijānanti. Tesamidaṁ bhāsitaṁ hassakaṁyeva sampajjati, nāmakaṁyeva sampajjati, rittakaṁyeva sampajjati, tucchakaṁyeva sampajjatī”ti. “Ye kho te, kaccāna, samaṇabrāhmaṇā ajānantā pubbantaṁ, apassantā aparantaṁ, so mokkhomhīti kho jāneyya no ca bandhanaṁ. Evameva kho, kaccāna, etu viññū puriso asaṭho amāyāvī ujujātiko, aha
“This is exactly what happens with some ascetics and brahmins. Not knowing the first beginning or seeing the final end, they nevertheless claim: ‘We understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’ Their statement turns out to be a joke—mere words, vacuous and hollow.” “Kaccāna, there are some ascetics and brahmins who, not knowing the first beginning or seeing the final end, nevertheless claim:
智慧
中部経典
趣旨一致
長
“ayaṁ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṁ suddhiṁ paññapeti. Etu bhavaṁ assalāyano samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetu. Caritaṁ kho pana bhotā assalāyanena paribbājakaṁ. “ayaṁ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṁ suddhiṁ paññapeti. Mā bhavaṁ assalāyano ayuddhaparājitaṁ parājayī”ti. Evaṁ vutte, assalāyano māṇavo te brāhmaṇe etadavoca: “addhā kho ahaṁ bhavanto na labhāmi. Samaṇo khalu, bho, gotamo dhammavādī; dhammavādino ca pana duppaṭimantiyā bhavanti. Nāhaṁ sakkomi sam
“This ascetic Gotama advocates purification for all four classes. Please, worthy Assalāyana, debate with the ascetic Gotama about this. For you have lived as a wanderer. “This ascetic Gotama advocates purification for all four classes. Don’t admit defeat before going into battle!” When they said this, Assalāyana said to them, “Clearly, good fellows, I’m not getting through to you when I say: ‘They say that the ascetic Gotama is a speaker of principle. But speakers of principle are hard to debate
智慧
中部経典
趣旨一致
長
Atha rājā majjhanhikasamayaṁ evaṁ vadeyya: ‘ambho, kathaṁ so puriso’ti? ‘Tatheva, deva, jīvatī’ti. Atha kho bhagavā parittaṁ pāṇimattaṁ pāsāṇaṁ gahetvā bhikkhū āmantesi: “Taṁ kiṁ maññatha, bhikkhave, katamo nu kho mahantataro—yo cāyaṁ mayā paritto pāṇimatto pāsāṇo gahito, yo ca himavā pabbatarājā”ti? “Appamattako ayaṁ, bhante, bhagavatā paritto pāṇimatto pāsāṇo gahito, himavantaṁ pabbatarājānaṁ upanidhāya saṅkhampi na upeti, kalabhāgampi na upeti, upanidhampi na upe”ti. “Evameva kho, bhikkhave,
Then at midday the king would say, ‘Look here, how is that man?’ ‘He’s still alive, Your Majesty.’ Then the Buddha, picking up a stone the size of his palm, addressed the mendicants, “What do you think, mendicants? Which is bigger: the stone the size of my palm that I’ve picked up, or the Himalayas, the king of mountains?” “Sir, the stone you’ve picked up is tiny. Compared to the Himalayas, it doesn’t count, it’s not worth a fraction, there’s no comparison.” “In the same way, compared to the suf
智慧
中部経典
趣旨一致
中
Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda, balavā puriso divasaṁsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya.
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 strong person could let two or three drops of water fall onto an iron cauldron that had been heated all day.
智慧
中部経典
趣旨一致
長
Saññā, bhikkhave, na tumhākaṁ, taṁ pajahatha; Saṅkhārā, bhikkhave, na tumhākaṁ, te pajahatha; Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, vaṭṭaṁ tesaṁ natthi paññāpanāya. Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhik
perception … choices … The teaching well-explained thus by me is clarified, revealed, illuminated, and stripped of patchwork. In this teaching thus well-explained, for those mendicants who are perfected, who have ended the defilements, 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 are rightly freed through enlightenment, there is no cycle of rebirths to be found. … In this teachin
想念……意志的形成……このように私によって善く説かれた教えは、明らかにされ、顕わにされ、照らし出され、継ぎはぎの一切を取り除かれたものである。このように善く説かれた教えにおいて、煩悩を滅し尽くし、梵行を完成し、なすべきことをなし終え、重荷を下ろし、心の目標を成就し、有の結縛を余すことなく断ち切り、正しく智慧によって解脱した、かの阿羅漢の比丘たちには、輪廻転生は見出されない。……このように善く説かれた教えにおいて……
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’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 attukkaṁsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā. Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: ‘sace kho natthi paro
Since there actually is another world, in persuading another that there is no other world 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 established in unethical conduct. And that is how these many bad, unskillful qualities come to be with wrong view as condition—wrong view, wrong thought, wrong speech, contradicting the noble ones, persuading others to accept untrue t
智慧
中部経典
趣旨一致
長
Api ca, kaccāna, tiṭṭhatu pubbanto, tiṭṭhatu aparanto. Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṁ dhammaṁ desemi. Yathānusiṭṭhaṁ tathā paṭipajjamāno nacirasseva sāmaññeva ñassati sāmaṁ dakkhiti— evaṁ kira sammā bandhanā vippamokkho hoti, yadidaṁ avijjā bandhanā. Seyyathāpi, kaccāna, daharo kumāro mando uttānaseyyako kaṇṭhapañcamehi bandhanehi baddho assa suttabandhanehi; tassa vuddhimanvāya indriyānaṁ paripākamanvāya tāni bandhanāni mucceyyuṁ; Evaṁ vutte, vekhanaso paribbājako
Nevertheless, Kaccāna, leave aside the first beginning and the final end. Let a sensible person come—neither devious nor deceitful, a person of integrity. I teach and instruct them. Practicing as instructed they will soon know and see for themselves, ‘So this is how to be rightly released from the bond, that is, the bond of ignorance.’ Suppose there was a little baby bound with swaddling up to the neck. As they grow up and their senses mature, they’re accordingly released from those bonds. When
智慧
中部経典
趣旨一致
長
Api cāhaṁ bhavantānaṁ vacanena gamissāmī”ti. Etu bhavaṁ assalāyano samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetū”ti. Evaṁ vutte, assalāyano māṇavo te brāhmaṇe etadavoca: “samaṇo khalu, bho, gotamo dhammavādī; dhammavādino ca pana duppaṭimantiyā bhavanti. Nāhaṁ sakkomi samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti. Dutiyampi kho te brāhmaṇā assalāyanaṁ māṇavaṁ etadavocuṁ: “ayaṁ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṁ suddhiṁ paññapeti. Atha kho assalāyano māṇavo mahatā brāhmaṇagaṇ
Nevertheless, I shall go at your bidding.” Please, worthy Assalāyana, debate with the ascetic Gotama about this.” When they said this, Assalāyana said to them, “They say that the ascetic Gotama is a speaker of principle. But speakers of principle are hard to debate. I’m not capable of debating with the ascetic Gotama about this.” For a second time, those brahmins said to him “This ascetic Gotama advocates purification for all four classes. Then Assalāyana together with a large group of brahmins
智慧
中部経典
趣旨一致
長
Kathañca, bhikkhave, bhikkhu vedagū hoti? Viditāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. Evaṁ kho, bhikkhave, bhikkhu vedagū hoti. Kathañca, bhikkhave, bhikkhu sottiyo hoti? Nissutāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. Evaṁ kho, bhikkhave, bhikkhu sottiyo hoti. Kathañca, bhikkhave, bhikkhu ariyo hoti? Ārakāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhav
And how is a mendicant a knowledge master? They have known the bad, unskillful qualities. That’s how a mendicant is a knowledge master. And how is a mendicant a scholar? They have scoured off the bad, unskillful qualities. That’s how a mendicant is a scholar. And how is a mendicant a noble one? They have nobbled their foes, the bad, unskillful qualities. That’s how a mendicant is a noble one. And how is a mendicant a perfected one?
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
“Yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo”ti. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho vekhanaso paribbājako bhagavato santike udānaṁ udānesi: “ayaṁ paramo vaṇṇo, ayaṁ paramo vaṇṇo”ti. “Kiṁ pana tvaṁ, kaccāna, evaṁ vadesi: ‘ayaṁ paramo vaṇṇo, ayaṁ paramo vaṇṇo’ti? Katamo, kaccāna, so paramo vaṇṇo”ti? “Yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo”ti. “Katamo pana so, kac
“Worthy Gotama, the ultimate splendor is the splendor compared to which no other splendor is finer.” When the greetings and polite conversation were over, he stood to one side, and expressed this heartfelt sentiment: “This is the ultimate splendor, this is the ultimate splendor.” “But Kaccāna, why do you say: ‘This is the ultimate splendor, this is the ultimate splendor.’ What is that ultimate splendor?” “Worthy Gotama, the ultimate splendor is the splendor compared to which no other splendor is
智慧
中部経典
趣旨一致
長
‘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. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho assalāyano māṇavo bhagavantaṁ etadavoca: “brāhmaṇā, bho gotama, evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇova sujjhanti, no abrāhmaṇā; brāhmaṇāva bra
‘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 divinity, created by divinity, heirs of divinity.’” When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: “Worthy Gotama, the brahmins say: ‘Only brahmins are the best class; other classes are inferior. Only brahmin
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）