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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
Atha kho bhagavā parittaṁ udakāvasesaṁ udakādhāne ṭhapetvā āyasmantaṁ rāhulaṁ āmantesi: “passasi no tvaṁ, rāhula, imaṁ parittaṁ udakāvasesaṁ udakādhāne ṭhapitan”ti? “Evaṁ, bhante”. “Evaṁ parittakaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā”ti. Atha kho bhagavā parittaṁ udakāvasesaṁ chaḍḍetvā āyasmantaṁ rāhulaṁ āmantesi: “passasi no tvaṁ, rāhula, parittaṁ udakāvasesaṁ chaḍḍitan”ti? “Evaṁ, bhante”. “Evaṁ chaḍḍitaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde la
Then the Buddha, leaving a little water in the pot, addressed Rāhula, “Rāhula, do you see this little bit of water left in the pot?” “Yes, sir.” “That’s how little of the ascetic’s nature is left in those who are not ashamed to tell a deliberate lie.” Then the Buddha, discarding what little water was left in the pot, said to Rāhula, “Do you see this little bit of water that was discarded?” “Yes, sir.” “That’s how the ascetic’s nature is discarded in those who are not ashamed to tell a deliberate
智慧
中部経典
趣旨一致
長
Katamo ca, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto? Idha, brāhmaṇa, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto, brāhmaṇo vā mahāsālo. So puratthimena nagarassa navaṁ santhāgāraṁ kārāpetvā kesamassuṁ ohāretvā kharājinaṁ nivāsetvā sappitelena kāyaṁ abbhañjitvā magavisāṇena piṭṭhiṁ kaṇḍuvamāno navaṁ santhāgāraṁ pavisati saddhiṁ mahesiyā brāhmaṇena ca purohitena. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṁ kappeti.
And what individual mortifies themselves and others, being committed to the practice of mortifying themselves and others? It’s when an individual is an anointed aristocratic king or a well-to-do brahmin. He has a new ceremonial hall built to the east of the citadel. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the hall with his chief queen and the brahmin high priest. There he lies on the ba
智慧
中部経典
趣旨一致
中
Phasso hetu, phasso paccayo vedanākkhandhassa paññāpanāya. Phasso hetu, phasso paccayo saññākkhandhassa paññāpanāya. Phasso hetu, phasso paccayo saṅkhārakkhandhassa paññāpanāya.
Contact is the reason why the aggregates of feeling, perception, and choices are found.
智慧
中部経典
趣旨一致
長
‘ye kira, bho, loke pāpakāni akusalāni kammāni karonti te evarūpā vividhā kammakāraṇā karīyanti. Aho vatāhaṁ manussattaṁ labheyyaṁ. Tathāgato ca loke uppajjeyya arahaṁ sammāsambuddho. Tañcāhaṁ bhagavantaṁ payirupāseyyaṁ. So ca me bhagavā dhammaṁ deseyya. Tassa cāhaṁ bhagavato dhammaṁ ājāneyyan’ti. Taṁ kho panāhaṁ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi, api ca yadeva sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadevāhaṁ vadāmī”ti. Tamenaṁ, bhikkhave, nirayapālā nānābāhāsu gahet
‘Those who do such bad deeds in the world receive these many different punishments. Oh, I hope I may be reborn as a human being! And that a Realized One—a perfected one, a fully awakened Buddha—arises in the world! And that I may pay homage to the Buddha! Then the Buddha can teach me Dhamma, so that I may understand his teaching.’ Now, I don’t say this because I’ve heard it from some other ascetic or brahmin. I only say it because I’ve known, seen, and realized it for myself.” The wardens of hel
⚠ 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 me sutaṁ— ekaṁ samayaṁ bhagavā kāsīsu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ. Tatra kho bhagavā bhikkhū āmantesi: Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: “No hetaṁ, bhante”. ‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṁ ajānanto ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ pajahathā’ti vadeyyaṁ; api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti? “No hetaṁ, bhante”. “Ya
So I have heard. At one time the Buddha was wandering in the land of the Kāsis together with a large Saṅgha of mendicants. There the Buddha addressed the mendicants: Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: “No, sir.” ‘When someone feels this kind of neutral feeling, unskillful qualities grow and skillful qualities decline.’ Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of neutral feeling’?” “No, sir.” “Bu
以下は翻訳文です。
このように私は聞いた。あるとき、世尊は多くの比丘の僧伽とともに、カーシ国を遊行されていた。そこで世尊は比丘たちに告げられた。「さて、もし私がこのことを、知らず、見ず、了解せず、証得せず、智慧をもって体験していなかったとしよう。すなわち、『ある種の捨受を感受するとき、不善法が増大し、善法が衰退する』と。これを知らずして、私が『そなたたちはこの種の捨受を捨て去るべきである』と説くことは、果たして適切であろうか。」「いいえ、世尊よ、それは適切ではございません。」「また、もし私がこのことを、知らず、見ず、了解せず、証得せず、智慧をもって体験していなかったとしよう。すなわち、『ある種の捨受を感受するとき、善法が増大し、不善法が衰退する』と。これを知らずして、私が『そなたたちはこの種の捨受を保ち続けるべきである』と説くことは、果たして適切であろうか。」「いいえ、世尊よ、それは適切ではございません。」
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati— Tassa amanasikaraṇīyānaṁ dhammānaṁ manasikārā manasikaraṇīyānaṁ dhammānaṁ amanasikārā anuppannā ceva āsavā uppajjanti uppannā ca āsavā pavaḍḍhanti. So evaṁ ayoniso manasi karoti: ‘ahosiṁ nu kho ahaṁ atītamaddhānaṁ? Na nu kho ahosiṁ atītamaddhānaṁ? Kiṁ nu kho ahosiṁ atītamaddhānaṁ? Kathaṁ nu kho ahosiṁ atītamaddhānaṁ? Kiṁ hutvā kiṁ ahosiṁ nu kho ahaṁ atītamaddhānaṁ? Bhavissāmi nu kho ahaṁ anāgatamaddhānaṁ? Na nu kho bhavissāmi
and ignorance. Because of applying the mind to what they should not and not applying the mind to what they should, unarisen defilements arise and arisen defilements grow. This is how they apply the mind irrationally: ‘Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? After being what, what did I become in the past? Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? After being w
無明に関しても同様である。注意を向けるべきでないものに注意を向け、注意を向けるべきものに注意を向けないがゆえに、未生の煩悩は生じ、已生の煩悩はさらに増大する。これが非如理作意の様相である。すなわち、「我は過去世に存在したであろうか。存在しなかったであろうか。過去世において我はいかなる者であったか。いかなるありさまであったか。いかなる者であってから、いかなる者となったか。我は未来世に存在するであろうか。存在しないであろうか。未来世において我はいかなる者となるであろうか。いかなるありさまとなるであろうか。いかなる者であってから、いかなる者と
智慧
中部経典
趣旨一致
長
abhikkhaṇa, sumedha, satthaṁ ādāyā’ti. Abhikkhaṇanto sumedho satthaṁ ādāya addasa maṁsapesiṁ. ‘Maṁsapesi, bhadante’ti. Brāhmaṇo evamāha: ‘ukkhipa maṁsapesiṁ; abhikkhaṇa, sumedha, satthaṁ ādāyā’ti. Abhikkhaṇanto sumedho satthaṁ ādāya addasa nāgaṁ. Abhikkhaṇanto sumedho satthaṁ ādāya addasa laṅgiṁ ‘Nāgo, bhadante’ti. Brāhmaṇo evamāha:
Dig, clever one, having picked up the sword!’ Picking up the sword and digging, the clever one saw a scrap of meat: ‘A scrap of meat, sir!’ The brahmin said, ‘Throw out the scrap of meat! Dig, clever one, having picked up the sword!’ Picking up the sword and digging, the clever one saw a cobra: Picking up the sword and digging, the clever one saw a sticking point: ‘A cobra, sir!’ The brahmin said,
「賢者よ、剣を手に取り、掘れ！」賢者は剣を手に取りて掘り進めると、肉の切れ端を見出せり。「師よ、肉の切れ端にございます！」バラモンは言えり、「その肉の切れ端を投げ捨てよ！賢者よ、剣を手に取り、掘れ！」賢者は剣を手に取りて掘り進めると、行き詰まりを見出せり。さらに掘り進めると、一匹の毒蛇を見出せり。「師よ、毒蛇にございます！」バラモンは言えり、
智慧
中部経典
趣旨一致
長
“Evaṁ, bhante”. “Evaṁ nikkujjitaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā”ti. Atha kho bhagavā taṁ udakādhānaṁ ukkujjitvā āyasmantaṁ rāhulaṁ āmantesi: “passasi no tvaṁ, rāhula, imaṁ udakādhānaṁ rittaṁ tucchan”ti? “Evaṁ, bhante”. “Evaṁ rittaṁ tucchaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjāti. Seyyathāpi, rāhula, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṁ karoti, pacchimehipi pādehi kammaṁ karoti, purim
“Yes, sir.” “That’s how the ascetic’s nature is turned upside down in those who are not ashamed to tell a deliberate lie.” Then the Buddha, turning the pot right side up, said to Rāhula, “Do you see how this pot is vacant and hollow?” “Yes, sir.” “That’s how vacant and hollow the ascetic’s nature is in those who are not ashamed to tell a deliberate lie. Suppose there was a royal bull elephant with tusks like chariot-poles, able to draw a heavy load, pedigree and battle-hardened. In battle it use
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
長
Atha kho, ānanda, kikī kāsirājā bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi bārāṇasiyā niyyāsi mahaccarājānubhāvena kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ dassanāya. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova yena kassapo bhagavā arahaṁ sammāsambuddho tenupasaṅkami; upasaṅkamitvā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho, ānanda, kikiṁ kāsirājānaṁ kassapo bhagavā arah
He had the finest carriages harnessed. He then mounted a fine carriage and, along with other fine carriages, set out in full royal pomp from Varanasi to see the Buddha Kassapa. He went by carriage as far as the terrain allowed, then descended and approached the Buddha Kassapa on foot. He bowed and sat down to one side. The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk. Then King Kikī said to the Buddha, ‘Sir, would the Buddha together with the mendicant Saṅgha please
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena suci
After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. They give up stealing. They take only what’s given, and expect only what’s
智慧
中部経典
趣旨一致
長
‘tiṭṭhatu nāgo, mā nāgaṁ ghaṭṭesi; namo karohi nāgassā’ti. Ime kho tvaṁ, bhikkhu, pañhe bhagavantaṁ upasaṅkamitvā puccheyyāsi, yathā ca te bhagavā byākaroti tathā naṁ dhāreyyāsi. Nāhaṁ taṁ, bhikkhu, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo imesaṁ pañhānaṁ veyyākaraṇena cittaṁ ārādheyya aññatra tathāgatena vā, tathāgatasāvakena vā, ito vā pana sutvā”ti— Idamavoca sā devatā. Idaṁ vatvā tatthevantaradhāyi. ‘laṅgī, bhadante’ti. Brāhmaṇo evamāha: ‘ukkhi
‘Leave the cobra! Do not disturb the cobra! Worship the cobra!’ Mendicant, go to the Buddha and ask him about this riddle. You should remember it in line with his answer. I don’t see anyone in this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to this riddle except for the Realized One or his disciple or someone who has heard it from them.” That is what that deity said before vanishing right t
「その蛇を去れ！その蛇を乱すな！その蛇を礼拝せよ！」
比丘よ、仏陀のもとに赴き、この謎についてお尋ねするがよい。そして、その御答えのとおりに、よく心に刻むがよい。この世において――神々、魔羅、梵天を有し、沙門・婆羅門・神々・人々からなるこの衆生の世界において――如来、もしくはその弟子、あるいは如来より直接この教えを聞いた者を除いて、この謎に対して満足すべき答えを与え得る者を、私はいまだ見出すことができない。」
かの天神はそのように告げると、その場でたちまち姿を消した。
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Apariccattaṁ kho rañño nāgassa jīvitan’ti. Yato kho, rāhula, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṁ karoti, pacchimehipi pādehi kammaṁ karoti …pe… naṅguṭṭhenapi kammaṁ karoti, soṇḍāyapi kammaṁ karoti, tattha hatthārohassa evaṁ hoti: ‘ayaṁ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṁ karoti, pacchimehipi pādehi kammaṁ karoti, purimenapi kāyena kammaṁ karoti, pacchimenapi kāyena kammaṁ karoti, sīsenap
It has not yet given its life.’ But when that royal bull elephant … in battle uses its fore-feet and hind-feet, its fore-quarters and hind-quarters, its head, ears, tusks, and tail, and its trunk, its rider thinks: ‘This royal bull elephant … in battle uses its fore-feet and hind-feet, its fore-quarters and hind-quarters, its head, ears, tusks, and tail, and its trunk. It has given its life. Now there is nothing that royal bull elephant would not do.’ In the same way, when someone is not ashamed
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
長
tatiyampi kho, ānanda, kikī kāsirājā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: ‘adhivāsetu me, bhante, bhagavā bārāṇasiyaṁ vassāvāsaṁ; evarūpaṁ saṅghassa upaṭṭhānaṁ bhavissatī’ti. ‘Alaṁ, mahārāja. Adhivuttho me vassāvāso’ti. Atha kho, ānanda, kikissa kāsirañño ‘na me kassapo bhagavā arahaṁ sammāsambuddho adhivāseti bārāṇasiyaṁ vassāvāsan’ti ahudeva aññathattaṁ, ahu domanassaṁ. Atha kho, ānanda, kikī kāsirājā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: ‘atthi nu kho,
and a third time King Kikī said to the Buddha Kassapa, ‘Sir, would the Buddha please accept my invitation to reside in Varanasi for the rainy season? The Saṅgha will be looked after in the same style.’ ‘Enough, Great King. I have already accepted an invitation for the rains residence.’ Then King Kikī, thinking, ‘The Buddha does not accept my invitation to reside for the rains in Varanasi,’ became sad and upset. Then King Kikī said to the Buddha Kassapa, ‘Sir, do you have another supporter better
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
ṭhānametaṁ, bhikkhave, vijjati yaṁ sappuriso sappurisaṁ jāneyya: ‘sappuriso ayaṁ bhavan’ti. Jāneyya pana, bhikkhave, sappuriso asappurisaṁ: ‘asappuriso ayaṁ bhavan’”ti? “Evaṁ, bhante”. “Sādhu, bhikkhave; etampi kho, bhikkhave, ṭhānaṁ vijjati yaṁ sappuriso asappurisaṁ jāneyya: Sappuriso, bhikkhave, saddhammasamannāgato hoti, sappurisabhatti hoti, sappurisacintī hoti, sappurisamantī hoti, sappurisavāco hoti, sappurisakammanto hoti, sappurisadiṭṭhi hoti; Kathañca, bhikkhave, sappuriso saddhammasama
It is possible that a true person could know of a true person: ‘This worthy one is a true person.’ But could a true person know of an untrue person: ‘This worthy one is an untrue person’?” “Yes, sir.” “Good, mendicants! That too is possible. A true person has good qualities, is devoted to true persons, and has the intentions, counsel, speech, actions, views, and giving of a true person. And how does a true person have good qualities? It’s when a true person is faithful, conscientious, prudent, l
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
中
So manasikaraṇīye dhamme pajānanto amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti.
So they apply the mind to things they should and don’t apply the mind to things they shouldn’t.
かくして彼らは、心を向けるべき事柄に心を向け、心を向けるべきでない事柄には心を向けない。
智慧
中部経典
趣旨一致
長
Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti. Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahu
They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words. They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony. They give up harsh speech. They speak in a way that’s mellow, pleasing to
智慧
中部経典
趣旨一致
長
Evaṁ kho, bhikkhave, sappuriso saddhammasamannāgato hoti. Kathañca, bhikkhave, sappuriso sappurisabhatti hoti? Idha, bhikkhave, sappurisassa ye te samaṇabrāhmaṇā saddhā hirimanto ottappino bahussutā āraddhavīriyā upaṭṭhitassatino paññavanto tyāssa mittā honti, te sahāyā. Evaṁ kho, bhikkhave, sappuriso sappurisabhatti hoti. Kathañca, bhikkhave, sappuriso sappurisacintī hoti? Idha, bhikkhave, sappuriso nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. Evaṁ kho, bhikkh
That’s how a true person has good qualities. And how is a true person devoted to true persons? It’s when a true person is a friend and companion of ascetics and brahmins who are faithful, conscientious, prudent, learned, energetic, mindful, and wise. That’s how a true person is devoted to true persons. And how does a true person have the intentions of a true person? It’s when a true person doesn’t intend to hurt themselves, hurt others, and hurt both. That’s how a true person has the intentions
智慧
中部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā mahākaccāno madhurāyaṁ viharati gundāvane. Evaṁ vutte, rājā mādhuro avantiputto āyasmantaṁ mahākaccānaṁ etadavoca: “abhikkantaṁ, bho kaccāna, abhikkantaṁ, bho kaccāna. Seyyathāpi, bho kaccāna, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā kaccānena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ kaccānaṁ saraṇaṁ gacchāmi dhammañca bhikkhu
So I have heard. At one time Venerable Mahākaccāna was staying near Madhurā, in the Nut Grass Grove. When he had spoken, King Avantiputta of Madhurā said to Mahākaccāna, “Excellent, worthy Kaccāna! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the worthy Kaccāna has made the teaching clear in many ways. I go for refuge to the worthy Kaccāna, to the tea
このように私は聞いた。あるとき、尊者マハーカッチャーナは、マトゥラーの近く、香附子林に滞在しておられた。尊者が説き終えられると、マトゥラーのアヴァンティプッタ王は、マハーカッチャーナに向かってこう申し上げた。「ありがたいことです、カッチャーナ尊者よ。まことにありがたいことです。あたかも倒れたものを起こし、覆われたものを顕わにし、迷える者に道を示し、暗闇の中に灯火を掲げて、目ある人々がそこに在るものを見ることができるようにするがごとく、カッチャーナ尊者は、さまざまな方法をもって法を明らかにしてくださいました。私はカッチャーナ尊者に帰依し、法に……
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Atthi me tumhesu anukampā: ‘kinti me sāvakā dhammadāyādā bhaveyyuṁ, no āmisadāyādā’ti. Atthi me tumhesu anukampā: ‘kinti me sāvakā dhammadāyādā bhaveyyuṁ, no āmisadāyādā’ti. Tumhe ca me, bhikkhave, āmisadāyādā bhaveyyātha no dhammadāyādā, tumhepi tena ādiyā bhaveyyātha: ‘āmisadāyādā satthusāvakā viharanti, no dhammadāyādā’ti; ahampi tena ādiyo bhaveyyaṁ: ‘āmisadāyādā satthusāvakā viharanti, no dhammadāyādā’ti. Tumhe ca me, bhikkhave, dhammadāyādā bhaveyyātha, no āmisadāyādā, tumhepi tena na ādiy
Out of sympathy for you, I think, ‘How can my disciples become heirs in the teaching, not in things of the flesh?’ Out of sympathy for you, I think, ‘How can my disciples become heirs in the teaching, not in things of the flesh?’ If you become heirs in things of the flesh, not in the teaching, that will make you liable to the accusation: ‘The Teacher’s disciples live as heirs in things of the flesh, not in the teaching.’ And it will make me liable to the accusation: ‘The Teacher’s disciples live
汝らへの慈しみより、我はこう思う。「いかにしてわが弟子たちは、世俗の財ではなく、法における相続人となり得るであろうか」と。汝らへの慈しみより、我はこう思う。「いかにしてわが弟子たちは、世俗の財ではなく、法における相続人となり得るであろうか」と。もし汝らが法においてではなく、世俗の財において相続人となるならば、そのことは汝らに対して、「師の弟子たちは、法においてではなく、世俗の財において相続人として生きている」という非難を招くであろう。そしてそのことはまた、我に対しても、「師の弟子たちは
智慧
中部経典
趣旨一致
長
‘Caṅgavāran’ti kho, bhikkhu, pañcannetaṁ nīvaraṇānaṁ adhivacanaṁ, seyyathidaṁ— Yaṁ kho, bhikkhu, divā kammante ārabbha rattiṁ anuvitakketi anuvicāreti— kāmacchandanīvaraṇassa, byāpādanīvaraṇassa, thinamiddhanīvaraṇassa, uddhaccakukkuccanīvaraṇassa, vicikicchānīvaraṇassa. Ukkhipa caṅgavāraṁ, pajaha pañca nīvaraṇe; ‘Kummo’ti kho, bhikkhu, pañcannetaṁ upādānakkhandhānaṁ adhivacanaṁ, seyyathidaṁ— rūpupādānakkhandhassa, vedanupādānakkhandhassa, saññupādānakkhandhassa, saṅkhārupādānakkhandhassa, viññā
‘A filter of ash’ is a term for the five hindrances, that is: Thinking and considering all night about what you did during the day— the hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. ‘Throw out the filter of ash’ means ‘give up the five hindrances’ … ‘Tortoise’ is a term for the five grasping aggregates, that is: form, feeling, perception, choices, and consciousness. ‘Throw out the tortoise’ means ‘give up the five grasping aggregates’ … ‘Bu
「灰の濾過器」とは、五蓋のことである。すなわち、昼間に行ったことを夜通し思い巡らすごとく、欲貪蓋・瞋恚蓋・惛沈睡眠蓋・掉挙悪作蓋・疑蓋がそれである。「灰の濾過器を捨て去れ」とは、「五蓋を断じ捨てよ」を意味する……「亀」とは、五取蘊のことである。すなわち、色・受・想・行・識がそれである。「亀を捨て去れ」とは、「五取蘊を断じ捨てよ」を意味する……
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）