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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
Aṭṭhikaṅkalūpamā kāmā vuttā mayā … maṁsapesūpamā kāmā vuttā mayā … tiṇukkūpamā kāmā vuttā mayā … aṅgārakāsūpamā kāmā vuttā mayā … supinakūpamā kāmā vuttā mayā … yācitakūpamā kāmā vuttā mayā … Atha kho bhagavā bhikkhū āmantesi: “Taṁ kiṁ maññatha, bhikkhave, api nāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo usmīkatopi imasmiṁ dhammavinaye”ti? “Kiñhi siyā, bhante;
With the similes of a skeleton … a scrap of meat … a grass torch … a pit of glowing coals … a dream … borrowed goods … Then the Buddha said to the mendicants, “What do you think, mendicants? Has this mendicant Ariṭṭha kindled even a spark of ardor in this teaching and training?” “How could that be, sir?
「比丘たちよ、そなたらはいかに思うか。この比丘アリッタは、この法と律において、わずかな熱意の火花すら燃やしたと言えようか」と、世尊は比丘たちに告げられた。「どうしてそのようなことがありましょうか、世尊よ。
骸骨の譬え……肉片の譬え……草の松明の譬え……赤々と燃える炭火の穴の譬え……夢の譬え……借り物の譬え……
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Idha bhavaṁ gotamo kimāhā”ti? “Dissanti kho pana, assalāyana, brāhmaṇānaṁ brāhmaṇiyo utuniyopi gabbhiniyopi vijāyamānāpi pāyamānāpi. “Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: “Taṁ kiṁ maññasi, assalāyana, sutaṁ te: ‘yonakambojesu aññesu ca paccantimesu janapadesu dveva vaṇṇā—ayyo ceva dāso ca; ayyo hutvā dāso hoti, dāso hutvā ayyo hotī’”ti? “Evaṁ, bho, sutaṁ taṁ me: ‘yonakambojesu aññesu ca paccantimesu janapadesu dveva vaṇṇā—ayyo ceva dāso ca; ayyo hutvā dāso hot
What do you say about this?” “But Assalāyana, brahmin women are seen menstruating, being pregnant, giving birth, and breastfeeding. “Even though you say this, still the brahmins maintain their belief.” “What do you think, Assalāyana? Have you heard that in Greece and Persia and other foreign lands there are only two classes, masters and bonded servants; and that masters may become servants, and servants masters?” “Yes, I have heard that.” “Then what is the source of the brahmins’ certainty and f
智慧
中部経典
趣旨一致
長
Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena tassa mahānirayassa puratthimaṁ dvāraṁ apāpurīyati. So tattha sīghena javena dhāvati. Tassa sīghena javena dhāvato chavimpi ḍayhati, cammampi ḍayhati, maṁsampi ḍayhati, nhārumpi ḍayhati, aṭṭhīnipi sampadhūpāyanti, ubbhataṁ tādisameva hoti. So tena dvārena nikkhamati. “Seyyathāpi, bhikkhave, dve agārā sadvārā, tattha cakkhumā puriso majjhe ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarant
There comes a time when, after a very long period has passed, the eastern gate of the Great Hell is opened. So they run there as fast as they can. And as they run, their outer skin, inner skin, flesh, and sinews burn and even their bones smoke. Such is their escape; and they make it out that door. “Mendicants, suppose there were two houses with doors. A person with clear eyes standing in between them would see humans entering and leaving a house and wandering to and fro. In the same way, with cl
智慧
中部経典
趣旨一致
長
6. Vinodanāpahātabbaāsava Katame ca, bhikkhave, āsavā vinodanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti, uppannaṁ byāpādavitakkaṁ …pe… uppannaṁ vihiṁsāvitakkaṁ …pe… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti. Yañhissa, bhikkhave, avinodayato uppajjeyyuṁ āsavā vighātapariḷāhā, vinodayato evaṁsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhav
6. Defilements Given Up by Dispelling And what are the defilements that should be given up by dispelling? Take a mendicant who, reflecting rationally, doesn’t tolerate a sensual, malicious, or cruel thought that has arisen, but gives it up, gets rid of it, eliminates it, and obliterates it. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them. For the distressing and feverish defilements that might arise in som
６．駆除によって断ぜられる煩悩
では、駆除によって断ぜられるべき煩悩とは何か。
ここに一人の比丘がいる。正しく如理作意しつつ、生起した欲尋・瞋尋・害尋を忍受せず、これを捨断し、除去し、滅尽し、消滅せしめる。生起したあらゆる不善の諸法を忍受せず、これを捨断し、除去し、滅尽し、消滅せしめる。かくして、もし忍受するならば生じたであろう苦悩と熱悩の煩悩は、驱除することによって生じることなきに至る。
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? ‘Parisuddho no kāyasamācāro bhavissati uttāno vivaṭo na ca chiddavā saṁvuto ca. Tāya ca pana parisuddhakāyasamācāratāya nevattānukkaṁsessāma na paraṁ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ. Siyā kho pana, bhikkhave, tumhākaṁ evamassa: ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭiveda
What more is there to do? You should train like this: ‘Our bodily behavior will be pure, clear, open, neither inconsistent nor secretive. And we won’t glorify ourselves or put others down on account of our pure bodily behavior.’ Now, mendicants, you might think, ‘We have conscience and prudence, and our bodily behavior is pure. This is sufficient …’ I declare this to you, mendicants, I announce this to you: ‘You who seek to be true ascetics, do not lose sight of the goal of the ascetic life whil
智慧
中部経典
趣旨一致
長
“Tena hi tvaṁ, bhikkhu, sake āsane nisīditvā puccha yadākaṅkhasī”ti. Atha kho so bhikkhu sake āsane nisīditvā bhagavantaṁ etadavoca: “ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṁ— rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti? “Ime kho, bhikkhu, pañcupādānakkhandhā, seyyathidaṁ— “Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttariṁ pañhaṁ pucchi: “ime pana, bhante, pañcupādānakkhan
“Well then, mendicant, take your own seat and ask what you wish.” That mendicant took his seat and said to the Buddha: “Sir, are these the five grasping aggregates: form, feeling, perception, choices, and consciousness?” “Yes, they are,” replied the Buddha. Saying “Good, sir”, that mendicant approved and agreed with what the Buddha said. Then he asked another question: “But sir, what is the root of these five grasping aggregates?” “These five grasping aggregates are rooted in desire.” “But sir,
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
vīriyasambojjhaṅgaṁ bhāveti … pītisambojjhaṅgaṁ bhāveti … passaddhisambojjhaṅgaṁ bhāveti … samādhisambojjhaṅgaṁ bhāveti … upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Yañhissa, bhikkhave, abhāvayato uppajjeyyuṁ āsavā vighātapariḷāhā, bhāvayato evaṁsa te āsavā vighātapariḷāhā na honti. Yato kho, bhikkhave, bhikkhuno ye āsavā dassanā pahātabbā te dassanā pahīnā honti, ye āsavā saṁvarā pahātabbā te saṁvarā pahīnā honti, ye āsavā paṭisevanā pahātabbā
energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. For the distressing and feverish defilements that might arise in someone who lives without developing these things do not arise when they are developed. Now, take a mendicant who, by seeing, has given up the defilements that should be given up by seeing. By restraint, they’ve given up the defilements that should be given up by restraint. By using, they’ve given u
精進・喜・軽安・定・捨という、遠離・離欲・滅尽に依拠し、放捨として熟する諸法がある。これらを修習することなく過ごす者には、苦悩と熱悩をもたらす諸煩悩が生じるであろうが、これらを修習するならば、その煩悩は生じることがない。さて、ここに一人の比丘がいるとしよう。見ることによって断ずべき煩悩は、見ることによって断じ、防護することによって断ずべき煩悩は、防護することによって断じ、受用することによって断ずべき煩悩は、受用することによって断じ……
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
‘Parisuddho no manosamācāro bhavissati uttāno vivaṭo na ca chiddavā saṁvuto ca. ‘Parisuddho no ājīvo bhavissati uttāno vivaṭo na ca chiddavā saṁvuto ca. Tāya ca pana parisuddhājīvatāya nevattānukkaṁsessāma na paraṁ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ. Siyā kho pana, bhikkhave, tumhākaṁ evamassa: ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no
mental behavior … livelihood will be pure, clear, open, neither inconsistent nor secretive. And we won’t glorify ourselves or put others down on account of our pure livelihood.’ Now, mendicants, you might think, ‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, and our livelihood is pure. This is sufficient; enough has been done. We have achieved the goal of life as an ascetic. There is nothing more to do.’ And you might rest content with just that much. I declar
智慧
中部経典
趣旨一致
長
“Taṁ kiṁ maññasi, kaccāna, yo vā rattandhakāratimisāya kimi khajjopanako, yo vā rattandhakāratimisāya telappadīpo, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? “Yvāyaṁ, bho gotama, rattandhakāratimisāya telappadīpo, ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti. “Taṁ kiṁ maññasi, kaccāna, yo vā rattandhakāratimisāya telappadīpo, yo vā rattandhakāratimisāya mahāaggikkhandho, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? “
“What do you think, Kaccāna? Which of these two has a finer splendor: a firefly in the dark of night, or an oil lamp in the dark of night?” “An oil lamp in the dark of night.” “What do you think, Kaccāna? Which of these two has a finer splendor: an oil lamp in the dark of night, or a great mass of fire in the dark of night?” “A great mass of fire in the dark of night.” “What do you think, Kaccāna? Which of these two has a finer splendor: a great mass of fire in the dark of night, or the Morning
智慧
中部経典
趣旨一致
長
Yo kho, bhikkhu, pañcasu upādānakkhandhesu chandarāgo taṁ tattha upādānan”ti. “Siyā pana, bhante, pañcasu upādānakkhandhesu chandarāgavemattatā”ti? “Siyā, bhikkhū”ti bhagavā avoca “idha, bhikkhu, ekaccassa evaṁ hoti: ‘evaṁrūpo siyaṁ anāgatamaddhānaṁ, evaṁvedano siyaṁ anāgatamaddhānaṁ, evaṁsañño siyaṁ anāgatamaddhānaṁ, evaṁsaṅkhāro siyaṁ anāgatamaddhānaṁ, evaṁviññāṇo siyaṁ anāgatamaddhānan’ti. Evaṁ kho, bhikkhu, siyā pañcasu upādānakkhandhesu chandarāgavemattatā”ti. “Kittāvatā pana, bhante, khand
The desire and greed for the five grasping aggregates is the grasping there.” “But sir, can there be disparity in desire and greed for the five grasping aggregates?” “There can,” said the Buddha. “It’s when someone thinks: ‘In the future, may I be of such form, such feeling, such perception, such choices, and such consciousness!’ That’s how there can be disparity in desire and greed for the five grasping aggregates.” “Sir, what is the scope of the term ‘aggregates’ as applied to the aggregates?”
⚠ 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 cātumāyaṁ viharati āmalakīvane. Asakkhiṁsu kho cātumeyyakā ca sakyā brahmā ca sahampati bhagavantaṁ pasādetuṁ bījūpamena ca taruṇūpamena ca. Atha kho āyasmā mahāmoggallāno bhikkhū āmantesi: “uṭṭhethāvuso, gaṇhatha pattacīvaraṁ. Pasādito bhagavā cātumeyyakehi ca sakyehi brahmunā ca sahampatinā bījūpamena ca taruṇūpamena cā”ti. “Evamāvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paṭissutvā uṭṭhāyāsanā pattacīvaramādāya yena bhagavā tenupasaṅkamiṁsu; upasaṅka
So I have heard. At one time the Buddha was staying near Cātumā in a myrobalan grove. The Sakyans of Cātumā and the divinity Sahampati were able to restore the Buddha’s confidence with the similes of the seedlings and the calf. Then Venerable Mahāmoggallāna addressed the mendicants, “Get up, reverends, and pick up your bowls and robes. The Buddha’s confidence has been restored by the Sakyans of Cātumā and the divinity Sahampati with the similes of the seedlings and the calf.” “Yes, reverend,” re
このように私は聞いた。あるとき、世尊はチャートゥマーの近く、アーマラカ樹林のほとりに滞在しておられた。チャートゥマーのサーキャ族の人々と神サハンパティは、苗木と子牛の譬えをもって、世尊の御心を和らげることができた。そのとき、尊者マハーモッガッラーナは比丘たちに告げた。「諸賢よ、立ち上がり、鉢と衣を取られよ。チャートゥマーのサーキャ族の人々と神サハンパティが、苗木と子牛の譬えをもって、世尊の御心を和らげ申し上げたのである。」「かしこまりました、尊者よ」と、
智慧
中部経典
趣旨一致
長
“Jānato ahaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato. Kiñca, bhikkhave, jānato kiñca passato āsavānaṁ khayaṁ vadāmi? Yoniso ca manasikāraṁ ayoniso ca manasikāraṁ. Ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti; yoniso ca kho, bhikkhave, manasikaroto anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti. Atthi, bhikkhave, āsavā dassanā pahātabbā, atthi āsavā saṁvarā pahātabbā, atthi āsavā paṭisevanā pahātabbā, att
“Mendicants, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see. For one who knows and sees what? Rational application of mind and irrational application of mind. When you apply the mind irrationally, defilements arise, and once arisen they grow. When you apply the mind rationally, defilements don’t arise, and those that have already arisen are given up. Some defilements should be given up by seeing, some by restraint, some by using, some by
比丘たちよ、私は、知り見る者にこそ煩悩の滅尽があると説く。知らず見ざる者にはそれがない。では、何を知り見るのか。如理作意と非如理作意とを知り見るのである。非如理作意をなすとき、煩悩は生じ、すでに生じたものはさらに増大する。如理作意をなすとき、煩悩は生ぜず、すでに生じたものは断ぜられる。煩悩の中には、見ることによって断ずべきもの、律儀によって断ずべきもの、受用によって断ずべきもの、また
智慧
中部経典
趣旨一致
長
‘Dvidhāpatho, bhadante’ti. Brāhmaṇo evamāha: ‘ukkhipa dvidhāpathaṁ; abhikkhaṇa, sumedha, satthaṁ ādāyā’ti. Abhikkhaṇanto sumedho satthaṁ ādāya addasa caṅgavāraṁ. Brāhmaṇo evamāha: ‘Caṅgavāro, bhadante’ti. Brāhmaṇo evamāha: ‘ukkhipa caṅgavāraṁ; abhikkhaṇa, sumedha, satthaṁ ādāyā’ti.
‘A forked path, sir!’ The brahmin said, ‘Throw out the forked path! Dig, clever one, having picked up the sword!’ Picking up the sword and digging, the clever one saw a filter of ash: The brahmin said, ‘A filter of ash, sir!’ The brahmin said, ‘Throw out the filter of ash! Dig, clever one, having picked up the sword!’
「二叉路がございます、師よ！」
バラモンは言われた、「その二叉路を取り除け！賢き者よ、剣を手に取りて、掘り進めよ！」
剣を手に取り掘り進めると、賢き者は灰の濾し器を見出した。
「灰の濾し器がございます、師よ！」
バラモンは言われた、「その灰の濾し器を取り除け！賢き者よ、剣を手に取りて、さらに掘り進めよ！」
智慧
中部経典
趣旨一致
長
Siyā kho pana, bhikkhave, tumhākaṁ evamassa: ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. ‘Indriyesu guttadvārā bhavissāma; cakkhunā rūpaṁ disvā na nimittaggāhī nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā
Now, mendicants, you might think, ‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, and our sense doors are restrained. This is sufficient …’ You should train yourselves like this: ‘We will restrain our sense doors. When we see a sight with our eyes, we won’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this
智慧
中部経典
趣旨一致
長
yā vā rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? “Yvāyaṁ, bho gotama, tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando, ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.
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 sabbath?” “The full moon at midnight in the clear and cloudless heavens on the fifteenth day sabbath.”
智慧
中部経典
趣旨一致
長
So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṁ, na daṇḍamantaraṁ, na musalamantaraṁ, na dvinnaṁ bhuñjamānānaṁ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṁ na maṁsaṁ, na suraṁ na merayaṁ na thusodakaṁ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko …pe… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti …pe… sattahipi
They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who lives with a man; or where there’s a hound waiting or flies buzzing. They accept no fish or meat or beer or wine, and drink no fermented gruel. They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls.
智慧
中部経典
趣旨一致
長
Ye keci saṅkhārā—atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, ye dūre santike vā—ayaṁ saṅkhārakkhandho. Yaṁ kiñci viññāṇaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā—ayaṁ viññāṇakkhandho. Ettāvatā kho, bhikkhu, khandhānaṁ khandhādhivacanaṁ hotī”ti. “Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya? Nāmarūpaṁ kho, bhikkhu, hetu, nāmarūpaṁ paccayo viññāṇakkhandhassa
Any kind of choices at all … Any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: this is called the aggregate of consciousness. That’s the scope of the term ‘aggregates’ as applied to the aggregates.” “What is the cause, sir, what is the reason why the aggregate of form is found? Name and form are the reasons why the aggregate of consciousness is found.” What is the cause, what is the reason why the aggregate of fee
⚠ 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 kosalesu viharati naḷakapāne palāsavane. Idhānuruddhā, bhikkhu suṇāti: ‘itthannāmo bhikkhu kālaṅkato; so bhagavatā byākato— aññāya saṇṭhahī’ti. So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā: ‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo so āyasmā ahosi itipi, evaṁpañño so āyasmā ahosi itipi, evaṁvihārī so āyasmā ahosi itipi, evaṁvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasa
So I have heard. At one time the Buddha was staying in the land of the Kosalans near Naḷakapāna in the grove of flame-of-the-forest trees. Take a monk who hears this: ‘The monk named so-and-so has passed away. The Buddha has declared that he was enlightened.’ And he’s either seen for himself, or heard from someone else, that that venerable had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that monk’s faith, ethics, learning, generosity, and wisdom, he a
以下に翻訳を示します。
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かくのごとく、我は聞けり。ある時、世尊はコーサラ国のナーラカパーナの近く、炎の樹の林の中に留まっておられた。ある比丘がこのように聞いたとする。「これこれの比丘は亡くなられた。世尊はその比丘が悟りを得たと宣言された」と。そして彼は、自らの目によって、あるいは他者の言葉によって、その長老がかかる戒徳を備え、かかる資質を有し、かかる智慧を具え、かかる禅定を修め、あるいはかかる解脱を得ておられたことを知っている。その比丘の信心、持戒、多聞、布施、および智慧を憶念するならば、彼は……
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti. Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme manasi karoti? ime dhammā manasikaraṇīyā ye dhamme na manasi karoti. Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo
So they apply the mind to things they shouldn’t and don’t apply the mind to things they should. And what are the things to which they apply the mind but should not? These are the things to which they do not apply the mind but should. They are the things that, when the mind is applied to them, give rise to unarisen defilements and make arisen defilements grow: the defilements of sensual desire, desire to be reborn, and ignorance. These are the things to which they apply the mind but should not. A
かくして彼らは、心を向けるべからざるものに心を向け、心を向けるべきものに心を向けない。では、心を向けるべからざるに心を向けるとは、いかなることか。また、心を向けるべきに心を向けないとは、いかなることか。それらとは、心をそこに向けることによって、いまだ生じていない煩悩を生ぜしめ、すでに生じた煩悩をさらに増長せしめるものである。すなわち、欲愛・有愛・無明の諸漏がそれである。これらこそ、心を向けるべからざるに心を向けるということである。
智慧
中部経典
趣旨一致
長
Abhikkhaṇanto sumedho satthaṁ ādāya addasa kummaṁ. ‘Kummo, bhadante’ti. Brāhmaṇo evamāha: ‘ukkhipa kummaṁ; abhikkhaṇa, sumedha, satthaṁ ādāyā’ti. Abhikkhaṇanto sumedho satthaṁ ādāya addasa asisūnaṁ. ‘abhikkhaṇa, sumedha, satthaṁ ādāyā’ti. ‘Asisūnā, bhadante’ti. Brāhmaṇo evamāha: ‘ukkhipa asisūnaṁ;
Picking up the sword and digging, the clever one saw a tortoise: ‘A tortoise, sir!’ The brahmin said, ‘Throw out the tortoise! Dig, clever one, having taken up the sword!’ Picking up the sword and digging, the clever one saw a butcher’s knife and chopping board: ‘Dig, clever one, having picked up the sword!’ ‘A butcher’s knife and chopping board, sir!’ The brahmin said, ‘Throw out the butcher’s knife and chopping board!
剣を手に取り掘り進めると、賢者は亀を見つけた。「亀でございます、師よ！」婆羅門は言った。「亀を投げ捨てよ！剣を手に取り、掘り進めよ、賢者よ！」剣を手に取り掘り進めると、賢者は料理刀と俎板を見つけた。「料理刀と俎板でございます、師よ！」婆羅門は言った。「料理刀と俎板を投げ捨てよ！剣を手に取り、掘り進めよ、賢者よ！」
経典データの出典: SuttaCentral（CC0ライセンス）