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経典: 中部経典
✕ クリア
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中部経典
趣旨一致
長
“Taṁ kiṁ maññasi, assalāyana, khattiyova nu kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, no brāhmaṇo? Vessova nu kho …pe… suddova nu kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, no brāhmaṇ
“What do you think, Assalāyana? Suppose an aristocrat were to kill living creatures, steal, and commit sexual misconduct; to use speech that’s false, divisive, harsh, or nonsensical; and to be covetous, malicious, with wrong view. When their body breaks up, after death, they’d be reborn in a place of loss, a bad place, the underworld, hell. Would this happen only to an aristocrat, and not to a brahmin? Or suppose a peasant, or a menial were to act in the same way. Would that result befall only a
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中部経典
趣旨一致
長
brāhmaṇova nu kho pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, no khattiyo, no vesso, no suddo”ti? “No hidaṁ, bho gotama. Khattiyopi hi, bho gotama, pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato phar
Suppose a brahmin were to refrain from killing living creatures, stealing, and committing sexual misconduct; from using speech that’s false, divisive, harsh, or nonsensical; and from covetousness, malice, and wrong view. When their body breaks up, after death, they’d be reborn in a good place, a heavenly realm. Would this happen only to a brahmin, and not to an aristocrat, a peasant, or a menial?” “No, worthy Gotama. If they acted the same way, the same result would befall an aristocrat, a brahm
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中部経典
趣旨一致
長
Idha, bhikkhave, asappuriso asakkaccaṁ dānaṁ deti, asahatthā dānaṁ deti, acittīkatvā dānaṁ deti, apaviṭṭhaṁ dānaṁ deti anāgamanadiṭṭhiko dānaṁ deti. Evaṁ kho, bhikkhave, asappuriso asappurisadānaṁ deti. So, bhikkhave, asappuriso evaṁ assaddhammasamannāgato, evaṁ asappurisabhatti, evaṁ asappurisacintī, evaṁ asappurisamantī, evaṁ asappurisavāco, evaṁ asappurisakammanto, evaṁ asappurisadiṭṭhi; evaṁ asappurisadānaṁ datvā kāyassa bhedā paraṁ maraṇā yā asappurisānaṁ gati tattha upapajjati. Kā ca, bhik
It’s when an untrue person gives a gift carelessly, not with their own hand, and thoughtlessly. They give the dregs, and they give without consideration for consequences. That’s how an untrue person gives the gifts of an untrue person. That untrue person—who has such bad qualities, frequents untrue persons, and has the intentions, counsel, speech, actions, views, and giving of an untrue person— when their body breaks up, after death, is reborn in the place where untrue persons are reborn. And wh
⚠ 自己責任論に誤解されやすい
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中部経典
趣旨一致
長
ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyya. Taṁ kissa hetu? Tathā hi so dhammacārī samacārī. Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brāhmaṇamahāsālānaṁ …pe… gahapatimahāsālānaṁ sahabyataṁ upapajjeyyan’ti; nimmānaratīnaṁ devānaṁ … paranimmitavasavattīnaṁ devānaṁ … brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā ābhānaṁ devānaṁ sahabyataṁ upapaj
It’s possible that this might happen. Why is that? Because they have principled and moral conduct. Someone of principled and moral conduct might wish: ‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do brahmins … well-to-do householders … the gods who love to create … the gods who control what is created by others … the gods of the Divinity’s host … the radiant gods …
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中部経典
趣旨一致
長
“Adhammacariyāvisamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. Dhammacariyāsamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. “Na kho mayaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, vitthārena atthaṁ ājānāma. “Tividhaṁ kho, gahapatayo, kāyena adhammacārī visamacārī hoti, catubbidhaṁ vācāya adhammacārī visamacārī hot
“Unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. Principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.” “We don’t understand the detailed meaning of the worthy Gotama’s brief statement. …” “Householders, a person of unprincipled and immoral conduct is threefold by way
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中部経典
趣旨一致
長
evāhaṁ bhagavati brahmacariyaṁ carissāmi; no ce me bhagavā byākarissati: evāhaṁ sikkhaṁ paccakkhāya hīnāyāvattissāmī”ti. “yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni: ‘sassato loko’tipi, ‘asassato loko’tipi, ‘antavā loko’tipi, ‘anantavā loko’tipi, ‘taṁ jīvaṁ taṁ sarīran’tipi, ‘aññaṁ jīvaṁ aññaṁ sarīran’tipi, ‘hoti tathāgato paraṁ maraṇā’tipi, ‘na hoti tathāgato paraṁ maraṇā’tipi, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’
I will lead the spiritual life under him. If he does not explain these points to me, I shall disavow the training and return to a lesser life.” “There are several convictions that the Buddha has left undeclared; he has set them aside and turned them down. For example: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are one and the same, or the soul is one thing, the body another; after death, a realized one still exists, or no longer exists, or both still exi
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中部経典
趣旨一致
長
‘taṁ jīvaṁ taṁ sarīran’ti, ‘taṁ jīvaṁ taṁ sarīran’ti me bhagavā byākarotu; ‘aññaṁ jīvaṁ aññaṁ sarīran’ti, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti me bhagavā byākarotu. ‘hoti tathāgato paraṁ maraṇā’ti, ‘hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu; ‘na hoti tathāgato paraṁ maraṇā’ti, ‘na hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu. ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu; No ce bhagavā jānāti: ‘hoti ca na ca hoti tathā
that the soul and the body are one and the same, or is the soul one thing, the body another; that after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists, please tell me. If you don’t know any of these things, then it is straightforward to simply say: ‘I neither know nor see.’” “What, Māluṅkyaputta, did I ever say to you: ‘Come, Māluṅkyaputta, lead the spiritual life under me, and I will declare these
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中部経典
趣旨一致
長
‘ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni …pe…. Api ca kho evaṁdiṭṭhikā ahesuṁ— sassato loko itipi, asassato loko itipi; antavā loko itipi, anantavā loko itipi; taṁ jīvaṁ taṁ sarīraṁ itipi, aññaṁ jīvaṁ aññaṁ sarīraṁ itipi; hoti tathāgato paraṁ maraṇā itipi, na hoti tathāgato paraṁ maraṇā itipi, hoti ca na ca hoti tathāgato paraṁ maraṇā itipi, neva hoti na na hoti tathāgato paraṁ maraṇā itipi. Evañhi te, bhikkhave, tatiyāpi samaṇabrāhmaṇā na parimucciṁsu
‘The first … Still, they had such views as these: ‘The cosmos is eternal’ or ‘The cosmos is not eternal’; ‘The cosmos is finite’ or ‘The cosmos is infinite’; ‘The soul and the body are one and the same’ or ‘The soul is one thing, the body another’; or that after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists. And that’s how the third group of ascetics and brahmins failed to get free from Māra’s powe
「第一の……しかしながら、彼らはかかる見解を抱いていた。すなわち、『世界は常住である』あるいは『世界は無常である』、『世界は有限である』あるいは『世界は無限である』、『霊魂と肉体は同一である』あるいは『霊魂と肉体は別異である』、また死後において如来はなお存在するか、もはや存在しないか、存在しかつ存在しないか、あるいは存在するとも存在しないとも言えないか、というものである。かくして第三の沙門・婆羅門の群れは、悪魔の支配より解脱することあたわなかったのである。」
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中部経典
趣旨一致
長
Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. Kiṁ pana te taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajjāya. Uṭṭhehi, samma raṭṭhapāla, bhuñja ca piva ca paricārehi ca; bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāya. Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālassa kulaputtassa mātāpitaro tenupasaṅkamiṁsu; upasaṅkamitvā raṭṭh
When you die your parents will lose you against their wishes. So how can they allow you to go forth while you’re still alive? Get up, Raṭṭhapāla! Eat, drink, and amuse yourself. While enjoying sensual pleasures, delight in making merit. Your parents will not allow you to go forth. Even when you die your parents will lose you against their wishes. Then Raṭṭhapāla’s friends went to his parents and said, Then Raṭṭhapāla’s friends went to him and said, “Get up, Raṭṭhapāla! Your parents have given yo
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中部経典
趣旨一致
長
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ kaṇḍaṁ jānāmi yenamhi viddho, yassa nhārunā parikkhittaṁ yadi vā gavassa yadi vā mahiṁsassa yadi vā bheravassa yadi vā semhārassā’ti; ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ sallaṁ jānāmi yenamhi viddho, yadi vā sallaṁ yadi vā khurappaṁ yadi vā vekaṇḍaṁ yadi vā nārācaṁ yadi vā vacchadantaṁ yadi vā karavīrapattan’ti— “sassato loko”ti vā, “asassato loko”ti vā …pe… aññātameva taṁ, mālukyaputta, tena purisena assa, atha so puriso kālaṁ kareyya. E
whether the shaft was bound with sinews of a cow, a buffalo, a black lion, or an ape; and whether the arrowhead was spiked, razor-tipped, barbed, made of iron or a calf’s tooth, or lancet-shaped.’ that the cosmos is eternal, or that the cosmos is not eternal … That man would still not have learned these things, and meanwhile they’d die. In the same way, suppose someone was to say: ‘I will not lead the spiritual life under the Buddha until the Buddha declares to me that the cosmos is eternal, or
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趣旨一致
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“ammatātā, eso raṭṭhapālo kulaputto tattheva anantarahitāya bhūmiyā nipanno: ‘idheva me maraṇaṁ bhavissati pabbajjā vā’ti. Sace tumhe raṭṭhapālaṁ kulaputtaṁ nānujānissatha agārasmā anagāriyaṁ pabbajjāya, tattheva maraṇaṁ āgamissati. Sace pana tumhe raṭṭhapālaṁ kulaputtaṁ anujānissatha agārasmā anagāriyaṁ pabbajjāya, pabbajitampi naṁ dakkhissatha. Sace raṭṭhapālo kulaputto nābhiramissati agārasmā anagāriyaṁ pabbajjāya, kā tassa aññā gati bhavissati? Idheva paccāgamissati. Anujānātha raṭṭhapālaṁ k
“Mum and dad, Raṭṭhapāla is lying there on the bare ground saying: ‘I’ll either die right here or go forth.’ If you don’t allow him to go forth, he’ll die there. But if you do allow him to go forth, you’ll see him again afterwards. And if he doesn’t enjoy the renunciate life, where else will he have to go? He’ll come right back here. Please give Raṭṭhapāla permission to go forth.” “Then, dears, we give Raṭṭhapāla permission to go forth. But once gone forth he must visit his parents.” Raṭṭhapāla
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abyākatameva taṁ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṁ kareyya. Seyyathāpi, mālukyaputta, puriso sallena viddho assa savisena gāḷhapalepanena. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhapeyyuṁ. So evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti; ‘Sassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. ‘Aññaṁ jīvaṁ aññaṁ sarīran’ti, mālukyaputta, di
That would still remain undeclared by the Realized One, and meanwhile that individual would die. Suppose a man was struck by an arrow thickly smeared with poison. His friends and colleagues, relatives and kin would get a surgeon to treat him. But the man would say: ‘I won’t extract this arrow as long as I don’t know whether the man who wounded me was an aristocrat, a brahmin, a peasant, or a menial.’ It’s not true that if there were the view ‘the cosmos is eternal’ there would be the living of t
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中部経典
趣旨一致
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“Yadā kho, āvuso, imaṁ kāyaṁ tayo dhammā jahanti—āyu usmā ca viññāṇaṁ; athāyaṁ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṁ acetanan”ti. “Yvāyaṁ, āvuso, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno—imesaṁ kiṁ nānākaraṇan”ti? “Yvāyaṁ, āvuso, mato kālaṅkato tassa kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu parikkhīṇo, usmā vūpasantā, indriyāni paribhinnāni. Yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno
“This body must lose three things before it lies abandoned, tossed aside like an insentient log: vitality, warmth, and consciousness.” “What’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling?” “When someone dies, their physical, verbal, and mental processes have ceased and stilled; their vitality is spent; their warmth is dissipated; and their faculties have disintegrated. When a mendicant has attained the cessation of p
⚠ 出家者向けの文脈
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‘taṁ jīvaṁ taṁ sarīran’ti— ‘aññaṁ jīvaṁ aññaṁ sarīran’ti— ‘hoti tathāgato paraṁ maraṇā’ti— ‘na hoti tathāgato paraṁ maraṇā’ti— ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti— byākatañca me byākatato dhāretha. ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti— Kiñca, mālukyaputta, mayā abyākataṁ? ‘Sassato loko’ti mālukyaputta, mayā abyākataṁ; ‘asassato loko’ti—
‘the soul and the body are one and the same,’ ‘the soul is one thing, the body another,’ ‘a realized one still exists after death,’ ‘A realized one no longer exists after death,’ ‘a realized one both still exists and no longer exists after death,’ and what I have declared as declared. ‘a realized one neither still exists nor no longer exists after death.’ And what have I not declared? I have not declared the following: ‘the cosmos is eternal,’ ‘the cosmos is not eternal,’
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Te tattha sākabhakkhāpi ahesuṁ, sāmākabhakkhāpi ahesuṁ, nīvārabhakkhāpi ahesuṁ, daddulabhakkhāpi ahesuṁ, haṭabhakkhāpi ahesuṁ, kaṇabhakkhāpi ahesuṁ, ācāmabhakkhāpi ahesuṁ, piññākabhakkhāpi ahesuṁ, tiṇabhakkhāpi ahesuṁ, gomayabhakkhāpi ahesuṁ, vanamūlaphalāhārā yāpesuṁ pavattaphalabhojī. Tesaṁ gimhānaṁ pacchime māse, tiṇodakasaṅkhaye, adhimattakasimānaṁ patto kāyo hoti.
They ate herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survived on forest roots and fruits, or eating fallen fruit. But when it came to the last month of summer, the grass and water ran out. Their bodies became much too thin,
彼らは、草、黍、野生の稲、粗末な米、水草、米糠、粥の上澄み、胡麻粉、草の葉、あるいは牛糞を食として過ごした。森の根や果実を糧とし、または地に落ちた果実を拾い食らって命を繋いだ。しかし夏の末の月が訪れると、草は枯れ、水は涸れた。その身はあまりにも痩せ細り、
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Ayaṁ, bhikkhave, anariyā pariyesanā. Katamā ca, bhikkhave, ariyā pariyesanā? Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhema
This is the ignoble quest. And what is the noble quest? It’s when someone who is themselves liable to be reborn, understanding the drawbacks in being liable to be reborn, seeks that which is free of rebirth, the supreme sanctuary from the yoke, extinguishment. Themselves liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, they seek that which is free of old age, sickness, death, sorrow, and corruption, the supreme sanctuary from the yoke
これが下劣なる求めである。では、高貴なる求めとは何か。それは、自らも生まれ変わりの運命を負いながら、生まれ変わりに内在する過患を正しく了解し、生まれ変わりを離れたるもの、すなわち軛よりの最上の避難処、涅槃を求めることである。自らも老い、病み、死し、悲しみ、汚れに染まる運命を負いながら、これらのことに内在する過患を正しく了解し、老いを離れ、病を離れ、死を離れ、悲しみを離れ、汚れを離れたるもの、すなわち軛よりの最上の避難処を求めることである。
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“Na kho ahaṁ, āvuso, dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Tvaṁ panāvuso, dhāresi bhaddekarattassa uddesañca vibhaṅgañcā”ti? “Ahampi kho, bhikkhu, na dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Dhāresi pana tvaṁ, bhikkhu, bhaddekarattiyo gāthā”ti? “Na kho ahaṁ, āvuso, dhāremi bhaddekarattiyo gāthā. Tvaṁ panāvuso, dhāresi bhaddekarattiyo gāthā”ti? “Dhāremi kho ahaṁ, bhikkhu, bhaddekarattiyo gāthā”ti. ‘Atītaṁ nānvāgameyya, ko jaññā maraṇaṁ suve; Na hi no saṅgaraṁ tena,
“No, reverend, I do not. Do you?” “I also do not. But do you remember just the verses on the one who has one fine night?” “I do not. Do you?” “I do.” ‘Don’t run back to the past, who knows, tomorrow may bring death! For there is no bargain to be struck
⚠ 出家者向けの文脈
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趣旨一致
長
Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṁ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṁ rajāpathe nikkhipeyyuṁ. Evañhi sā, āvuso, kaṁsapāti aparena samayena parisuddhatarā assa pariyodātā”ti? “Evamāvuso”ti. “Evameva kho, āvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṁ nānuddhaṁsessati; so arāgo
Suppose a bronze cup was brought from a shop or smithy clean and bright. And the owners used it and had it cleaned, and didn’t keep it in a dirty place. Over time, wouldn’t that bronze cup get cleaner and brighter?” “Yes, reverend.” “In the same way, take the case of the individual who doesn’t have a blemish and does understand it. You can expect that … they will die with an uncorrupted mind. This is the cause, this is the reason why, of the two individuals with a blemish, one is said to be wors
店か鍛冶屋から持ち出された、清浄にして光り輝く銅の器があるとしましょう。その持ち主がそれを用い、よく磨き、汚れた場所に置かずに大切にしたならば、時を経るにつれ、その銅の器はいよいよ清浄となり、いよいよ光り輝くものとなるのではないでしょうか。」「さようでございます、尊者よ。」「同じように、垢なき者がそのことを正しく了知している場合を考えなさい。その者は……清らかな心のままに命終えるであろうと、そのように期することができます。これがその因であり、これがその縁であります。すなわち、垢ある二人のうち、一方がより劣ると説かれる所以は、まさにここにあるのです。
死
中部経典
趣旨一致
長
Avītataṇhā maraṇaṁ upenti; Ūnāva hutvāna jahanti dehaṁ, Kāmehi lokamhi na hatthi titti. Kandanti naṁ ñātī pakiriya kese, Ahovatā no amarāti cāhu; Vatthena naṁ pārutaṁ nīharitvā, Citaṁ samādāya tatoḍahanti. So ḍayhati sūlehi tujjamāno, Idaṁ vatvā athāparaṁ etadavoca: Ekena vatthena pahāya bhoge;
reach death not rid of craving. They leave the body still wanting, for in this world sensual pleasures never satisfy. Relatives lament, their hair disheveled, saying ‘Ah! Alas! They’re not immortal!’ They take out the body wrapped in a shroud, heap up a pyre, and burn it there. It’s poked with stakes while being burnt, Then he went on to say: in just a single cloth, all wealth gone.
死
中部経典
趣旨一致
長
‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ, kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti? ‘mā, bhikkhave, tathāgataṁ nāmena ca āvusovādena ca samudācaratha. Arahaṁ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṁ, amatamadhigataṁ, ahamanusāsāmi, ahaṁ dhammaṁ desemi. Yathānusiṭṭhaṁ tathā paṭipajjamānā n
‘Reverend Gotama, even by that conduct, that practice, that grueling work you did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones. How could you have achieved such a state now that you’ve become indulgent, strayed from the struggle and returned to indulgence?’ ‘Mendicants, don’t address me by name and as “reverend”. The Realized One is perfected, a fully awakened Buddha. Listen up, mendicants: I have achieved freedom from death! I shall instruct you, I wil
「尊者ゴータマよ、かの修行、かの実践、かの苦行をもってしても、あなたは聖者にふさわしき知見において超人的な境地を成就されなかった。今や放逸に流れ、精進を捨てて逸楽に戻られたあなたに、いかにしてそのような境地が得られたというのでしょうか。」
「比丘たちよ、如来を名で呼び、また『尊者』と呼んではならない。如来は煩悩を滅し尽くした阿羅漢にして、正しく完全に目覚めた仏陀である。比丘たちよ、諦めて聴くがよい。我は不死の解脱を証得せり。我は汝らに教えを説き示さん。我は……」
経典データの出典: SuttaCentral（CC0ライセンス）