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経典: 中部経典
✕ クリア
自己
中部経典
趣旨一致
長
“suṇantu me bhonto, mittāmaccā ñātisālohitā; samaṇo me gotamo nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghena. Yena me kāyaveyyāvaṭikaṁ kareyyāthā”ti. “Evaṁ, bho”ti kho keṇiyassa jaṭilassa mittāmaccā ñātisālohitā keṇiyassa jaṭilassa paṭissutvā appekacce uddhanāni khaṇanti, appekacce kaṭṭhāni phālenti, appekacce bhājanāni dhovanti, appekacce udakamaṇikaṁ patiṭṭhāpenti, appekacce āsanāni paññapenti. Keṇiyo pana jaṭilo sāmaṁyeva maṇḍalamālaṁ paṭiyādeti. Tena kho pana samayena selo brāhmaṇo āpaṇ
“My friends and colleagues, relatives and kin: please listen! The ascetic Gotama together with the mendicant Saṅgha has been invited by me for tomorrow’s meal. Please help me out with the manual preparations.” “Yes, worthy sir,” they replied. Some dug ovens, some chopped wood, some washed dishes, some set out a water jar, and some spread out seats. Meanwhile, Keṇiya set up the pavilion himself. Now at that time the brahmin Sela was residing in Āpaṇa. He had mastered the three Vedas, together wit
⚠ 出家者向けの文脈
自己
中部経典
趣旨一致
長
Atha kho bhagavā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavoca: “paññāyissasi kho tvaṁ, moghapurisa, etena sakena pāpakena diṭṭhigatena. Idhāhaṁ bhikkhū paṭipucchissāmī”ti. Atha kho bhagavā bhikkhū āmantesi: “tumhepi me, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha yathāyaṁ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṁ pasavatī”ti? “No h
Knowing this, the Buddha said, “Futile man, you will be known by your own harmful misconception. I’ll question the mendicants about this.” Then the Buddha said to the mendicants, “Mendicants, do you understand my teachings as Sāti does, when he misrepresents me by his wrong grasp, harms himself, and brims with much wickedness?” “No, sir. For in many ways the Buddha has told us that consciousness is dependently originated, since without a cause, consciousness does not come to be.” “Good, good, me
⚠ 出家者向けの文脈
自己
中部経典
趣旨一致
長
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ, ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmiṁ nibbindati, vedanāya nibbindati, saññāya nibbindati, saṅkhāresu nibbindati, viññāṇasmiṁ nibbindati, nibbidā virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. ‘Khīṇā jāti, vusitaṁ brahmacariya
consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. They understand: ‘Rebirth is
いかなる識をも——過去・未来・現在にわたり、内なるものも外なるものも、粗大なるものも微細なるものも、劣なるものも勝れたるものも、遠きものも近きものも——あらゆる識を、正しき智慧をもって如実に観ずるのである。「これはわが所有にあらず、われはこれにあらず、これはわが自己にあらず」と。かく観ずることにより、博識なる聖なる弟子は、色・受・想・行・識に対して厭離の心を生ずる。厭離することによって、貪欲は褪せて滅する。貪欲の滅することによって、解脱を得る。解脱を得たるとき、解脱せりという智が生ずる。そして了知する——「再生は
自己
中部経典
趣旨一致
長
“Kathaṁ pana, bhante, sakkāyadiṭṭhi na hotī”ti? “Idha, bhikkhu, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṁ attato samanupassati na rūpavantaṁ vā attānaṁ na attani vā rūpaṁ na rūpasmiṁ vā attānaṁ; na vedanaṁ attato samanupassati na vedanāvantaṁ vā attānaṁ na attani vā vedanaṁ na vedanāya vā attānaṁ; na saññaṁ attato samanupassati na saññāvantaṁ vā attānaṁ na attani vā saññaṁ na sañ
“But sir, how does substantialist view not come about?” “It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. They don’t regard form as self, self as having form, form in self, or self in form. They don’t regard feeling as self, self as having feeling, feeling in self, or self in feeling. They don’t regard perception as self, self as hav
⚠ 出家者向けの文脈
自己
中部経典
趣旨一致
長
“acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Yāva subhāsitañcidaṁ bhotā gotamena: ‘kāmehi kāmasukhaṁ, kāmasukhā kāmaggasukhaṁ tattha aggamakkhāyatī’ti. ‘Kāmehi, bho gotama, kāmasukhaṁ, kāmasukhā kāmaggasukhaṁ, tattha aggamakkhāyatī’”ti “dujjānaṁ kho etaṁ, kaccāna, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena aññatrācariyakena— kāmā vā kāmasukhaṁ vā kāmaggasukhaṁ vā. Ye kho te, kaccāna, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇab
“It’s incredible, worthy Gotama, it’s amazing! How well said this was by the worthy Gotama! ‘From the senses comes sensual pleasure. Beyond sensual pleasure is the pleasure that surmounts the sensual, which is said to be the best of these.’ Worthy Gotama, from the senses comes sensual pleasure. Beyond sensual pleasure is the pleasure that surmounts the sensual, which is said to be the best of these.” “Kaccāna, since you have a different view, creed, and belief, then, unless you dedicate yourself
⚠ 出家者向けの文脈
自己
中部経典
趣旨一致
長
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati; nibbindaṁ virajjati, virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. ‘Khīṇā jāti, vusitaṁ brah
consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near, <em>all</em> consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. They understand: ‘Rebirth is
自己
中部経典
趣旨一致
長
Tasmātiha, rāhula, ‘paccavekkhitvā paccavekkhitvā kāyakammaṁ parisodhessāmi, paccavekkhitvā paccavekkhitvā vacīkammaṁ parisodhessāmi, paccavekkhitvā paccavekkhitvā manokammaṁ parisodhessāmī’ti— Idamavoca bhagavā. Attamano āyasmā rāhulo bhagavato bhāsitaṁ abhinandīti. Tena kho pana samayena āyasmā rāhulo ambalaṭṭhikāyaṁ viharati. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena ambalaṭṭhikā yenāyasmā rāhulo tenupasaṅkami. Addasā kho āyasmā rāhulo bhagavantaṁ dūratova āgacchantaṁ. Disvāna
So Rāhula, you should train yourself like this: ‘I will purify my physical, verbal, and mental actions after repeatedly checking.’” That is what the Buddha said. Satisfied, Venerable Rāhula approved what the Buddha said. Now at that time Venerable Rāhula was staying at Ambalaṭṭhikā. Then in the late afternoon, the Buddha came out of retreat and went to Ambalaṭṭhika to see Venerable Rāhula. Rāhula saw the Buddha coming off in the distance. He spread out a seat and placed water for washing the fee
⚠ 自己責任論に誤解されやすい
自己
中部経典
趣旨一致
長
Nāhaṁ, bhikkhave, rajojallikassa rajojallikamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, udakorohakassa udakorohaṇamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, rukkhamūlikassa rukkhamūlikamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, abbhokāsikassa abbhokāsikamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, ubbhaṭṭhakassa ubbhaṭṭhakamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, pariyāyabhattikassa pariyāyabhattikamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, mantajjhāyakassa mantajjhāyakamattena sāmaññaṁ vadāmi. S
You don’t deserve the label ‘dust and dirt wearer’ just because you’re caked in dust and dirt. You don’t deserve the label ‘water immerser’ just because you immerse yourself in water. You don’t deserve the label ‘tree root dweller’ just because you stay at the root of a tree. You don’t deserve the label ‘open air dweller’ just because you stay in the open air. You don’t deserve the label ‘stander’ just because you continually stand. You don’t deserve the label ‘interval eater’ just because you e
自己
中部経典
趣旨一致
長
Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi: “āvuso bhikkhave”ti. “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca: “Kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti, kittāvatā ca pana satthu pavivittassa viharato sāvakā vivekamanusikkhantī”ti? “Dūratopi kho mayaṁ, āvuso, āgacchāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ. Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhā
Then soon after the Buddha left, Venerable Sāriputta said to the mendicants, “Reverends, mendicants!” “Reverend,” they replied. Sāriputta said this: “Reverends, how do the disciples of a Teacher who lives in seclusion not train in seclusion? And how do they train in seclusion?” “Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta. May Venerable Sāriputta himself please clarify the meaning of this. The mendicants will listen and remem
間もなく世尊が立ち去られると、尊者舎利弗は比丘たちに向かってこう語りかけられた。
「友よ、比丘たちよ。」
「友よ。」と彼らは答えた。
舎利弗はこのように語られた。
「友よ、いかなる場合に、遠離に住まわれる師の弟子たちは、遠離の修行をなさないことになるのでしょうか。またいかなる場合に、遠離の修行をなさることになるのでしょうか。」
「友よ、まさにこの御言葉の意義を伺うためであれば、我らは尊者舎利弗のもとへ遠路を厭わず参ることでしょう。どうか尊者舎利弗御自身が、この意義を御説き明かしくださいますよう。比丘たちはそれを聴聞し、心に留めることでしょう。」
自己
中部経典
趣旨一致
長
“Imināpāhaṁ bhoto udenassa bhiyyoso mattāya attamano abhiraddho yaṁ maṁ bhavaṁ udeno saṅghe dāne samādapeti. Esāhaṁ, bho udena, etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṁ kārāpessāmī”ti. Atha kho ghoṭamukho brāhmaṇo etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṁ kārāpesi. Atha kho ghoṭamukho brāhmaṇo aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho ghoṭamukho brāhmaṇo āyasmantaṁ udenaṁ eta
“Now I’m even more delighted and satisfied with the worthy Udena, since he encourages me to give to the Saṅgha. So with this allowance and another one I will have an assembly hall built for the Saṅgha at Pāṭaliputta.” And so he had that hall built. Then he took a low seat and sat to one side, where he said, “My ascetic, there is no such thing as a principled renunciate life; that’s what I think. Yet I have not seen worthy ones such as yourself, or a relevant teaching.” “Brahmin, we can discuss t
自己
中部経典
趣旨一致
長
‘Rājā kho bahukicco bahukaraṇīyo. Alaṁ me. Raññova hotū’ti. Siyā kho pana te, ānanda, evamassa: ‘añño nūna tena samayena jotipālo māṇavo ahosī’ti. Na kho panetaṁ, ānanda, evaṁ daṭṭhabbaṁ. Ahaṁ tena samayena jotipālo māṇavo ahosin”ti. Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. “Bhūtapubbaṁ, ānanda, imasmiṁ padese vegaḷiṅgaṁ nāma gāmanigamo ahosi iddho ceva phīto ca bahujano ākiṇṇamanusso.
‘The king has many duties, and much to do. I have enough. Let this be for the king himself.’ Ānanda, you might think: ‘Surely the student Jotipāla must have been someone else at that time?’ But you should not see it like this. I myself was the student Jotipāla at that time.” That is what the Buddha said. Satisfied, Venerable Ānanda approved what the Buddha said. “Once upon a time, Ānanda, there was a market town in this spot named Vebhaliṅga. It was successful and prosperous, populous, full of h
自己
中部経典
趣旨一致
長
“Upatissoti kho me, āvuso, nāmaṁ; sāriputtoti ca pana maṁ sabrahmacārī jānantī”ti. “Satthukappena vata kira, bho, sāvakena saddhiṁ mantayamānā na jānimha: Sace hi mayaṁ jāneyyāma ‘āyasmā sāriputto’ti, ettakampi no nappaṭibhāseyya. Acchariyaṁ, āvuso, abbhutaṁ, āvuso. Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena, evameva āyasmatā sāriputtena gambhīrā gambhīrapañhā anumassa anumassa pucchitā. Atha kho sambahulā jātibhūmakā bhikkhū jātibhūmiyaṁ vassaṁvuṭṭhā yena bhagavā tenupasaṅka
“Reverend, my name is Upatissa. And I am known as Sāriputta among my spiritual companions.” “Goodness! I had no idea I was consulting with <em>the</em> Venerable Sāriputta, the disciple who is fit to be compared with the Teacher himself! If I’d known, I would not have said so much. It’s incredible, reverend, it’s amazing! Venerable Sāriputta has asked each deep question point by point, as a learned disciple who rightly understands the teacher’s instructions. Then several mendicants who had compl
「尊者よ、私の名はウパティッサと申します。修行の友の間ではサーリプッタと呼ばれております。」
「なんと！私が相談を求めていた御方が、まさに師と並び称えられるほどのサーリプッタ尊者であられたとは、夢にも存じませんでした！もし事前に知っておりましたならば、これほど多くを申し上げることはなかったでしょう。尊者よ、これは誠に驚くべきことにございます、まことに不可思議なことにございます！サーリプッタ尊者は、師の教えを正しく理解された博学なる弟子として、深遠なる問いの一つ一つを、要点を漏らさず御尋ねになられました。」その後、修行を完成させた数人の比丘たちが……
自己
中部経典
趣旨一致
長
evaṁ me ettha hoti. Tañca kho bhavantarūpānaṁ vā adassanā, yo vā panettha dhammo’”ti. “Addhā mesā, bho udena, sānuggahā vācā bhāsitā. ‘Atthi dhammiko paribbajo’— evaṁ me ettha hoti. Evañca pana maṁ bhavaṁ udeno dhāretu. Ye ca me bhotā udenena cattāro puggalā saṅkhittena vuttā vitthārena avibhattā, sādhu me bhavaṁ, udeno ime cattāro puggale vitthārena vibhajatu anukampaṁ upādāyā”ti. “Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. “Evaṁ, bho”ti kho ghoṭamukho brāhmaṇo āyasmato u
that’s what I think. Yet I have not seen honorable ones such as yourself, or a relevant teaching.” “Well, I obviously had my reasons for saying that, master Udena. But there is such a thing as a principled renunciate life. That’s what I think, and that’s how you should remember me. Now, these four individuals that you’ve spoken of in a brief summary: please explain them to me in detail, out of sympathy.” “Well then, brahmin, listen and apply your mind well, I will speak.” “Yes, worthy sir,” repl
自己
中部経典
趣旨一致
長
Kathāpariyosānaṁ āyasmā bhāradvājo āgametū”ti. Evaṁ vutte, caṅkī brāhmaṇo bhagavantaṁ etadavoca: “mā bhavaṁ gotamo kāpaṭikaṁ māṇavaṁ apasādesi. kulaputto ca kāpaṭiko māṇavo, bahussuto ca kāpaṭiko māṇavo, paṇḍito ca kāpaṭiko māṇavo, kalyāṇavākkaraṇo ca kāpaṭiko māṇavo, pahoti ca kāpaṭiko māṇavo bhotā gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti. Atha kho bhagavato etadahosi: Atha kho kāpaṭiko māṇavo bhagavantaṁ etadavoca: “yadidaṁ, bho gotama, brāhmaṇānaṁ porāṇaṁ mantapadaṁ itihitihaparamparāya
Wait until they’ve finished speaking.” When he had spoken, Caṅkī said to the Buddha, “Worthy Gotama, don’t rebuke the student Kāpaṭika. He’s a gentleman, learned and astute, who enunciates well. He is capable of debating with the worthy Gotama about this.” Then it occurred to the Buddha, Then he said, “Worthy Gotama, regarding that which by the lineage of testament and by canonical authority is the ancient hymnal of the brahmins, the brahmins come to the categorical conclusion: ‘This is the only
自己
中部経典
趣旨一致
長
vedanaṁ …pe… saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ— evaṁ kho, bhikkhave, paccuppannesu dhammesu saṁhīrati. Kathañca, bhikkhave, paccuppannesu dhammesu na saṁhīrati? Idha, bhikkhave, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasm
They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how you falter amid presently arisen phenomena. And how do you not falter amid presently arisen phenomena? It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. They don’t regard form as
自己
中部経典
趣旨一致
中
na saṅkhāre … na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ— evaṁ kho, bhikkhave, paccuppannesu dhammesu na saṁhīrati.
choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how you don’t falter amid presently arisen phenomena.
自己
中部経典
趣旨一致
長
“Saddhā cepi, bhāradvāja, purisassa hoti; ‘evaṁ me saddhā’ti— iti vadaṁ saccamanurakkhati, na tveva tāva ekaṁsena niṭṭhaṁ gacchati: ‘idameva saccaṁ, moghamaññan’ti (…). Ruci cepi, bhāradvāja, purisassa hoti …pe… anussavo cepi, bhāradvāja, purisassa hoti …pe… ākāraparivitakko cepi, bhāradvāja, purisassa hoti …pe… “Ettāvatā, bho gotama, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ pekkhāma. Kittāvatā pana, bho gotama, saccānubodho hoti, kittāvatā saccamanubu
“If a person has faith, they preserve truth by saying, ‘Such is my faith.’ But they don’t yet come to the categorical conclusion: ‘This is the only truth, anything else is futile.’ If a person has a belief … or has received an oral transmission … or has a reasoned reflection about something … “That’s how the preservation of truth is defined, worthy Gotama. We regard the preservation of truth as defined in this way. But worthy Gotama, how do you define awakening to the truth?” “Bhāradvāja, take t
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ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ samanupassāmā’”ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. Anabhinanditvā appaṭikkositvā pañho pucchitabbo: ‘cattārome, āvuso, vohārā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Katame cattāro? Diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā— ime kho, āvuso, cattāro vohārā tena bhagavatā jāna
to see a venerable such as yourself as one of our spiritual companions!’” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said. You should neither approve nor reject that mendicant’s statement. Rather, you should question them: ‘Reverend, these four kinds of expression have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. What four? One speaks of the seen as seen, the heard as heard, the thought as thoug
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parisuddhājīvohamasmi. Ye hi vo ariyā parisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. Etamahaṁ, brāhmaṇa, parisuddhājīvataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. Tassa mayhaṁ, brāhmaṇa, etadahosi: ‘ye kho keci samaṇā vā brāhmaṇā vā abhijjhālū kāmesu tibbasārāgā araññavanapatthāni pantāni senāsanāni paṭisevanti, abhijjhālukāmesutibbasārāgasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. anabhijjhālūhamasmi. ‘y
My livelihood is purified. I am one of those noble ones who frequent remote lodgings in the wilderness and the forest with purified livelihood.’ Seeing this purity of livelihood in myself I felt even more unruffled about staying in the forest. Then I thought, ‘There are ascetics and brahmins full of desire for sensual pleasures, with acute lust … I am not full of desire …’ ‘There are ascetics and brahmins full of ill will, with malicious intentions … I have a heart full of love …’
「我が生計は清浄なり。我は清浄なる生計をもって、荒野と森林の辺遠なる住処に赴く、かの高貴なる者たちの一人なり。」かくのごとく自らのうちに生計の清浄を観じたるとき、我は森に留まることについて、いっそう動じることなき心を覚えたり。
その後、我はかく思えり。「欲楽への欲求に満ち、激しき貪りを有する沙門・婆羅門たちがいる……しかるに我は、欲求に満ちてはいない……」「瞋恚に満ち、悪意ある意図を有する沙門・婆羅門たちがいる……しかるに我は、慈しみに満てる心を有す……」
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Idhāvuso, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: ‘suññamidaṁ attena vā attaniyena vā’ti. Ayaṁ vuccatāvuso, suññatā cetovimutti. Katamā cāvuso, animittā cetovimutti? Idhāvuso, bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. Ayaṁ vuccatāvuso, animittā cetovimutti. Ayaṁ kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca. Katamo cāvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva
It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘This is empty of a self or what belongs to a self.’ This is called the release of the heart through emptiness. And what is the signless release of the heart? It’s when a mendicant, not focusing on any signs, enters and remains in the signless immersion of the heart. This is called the signless release of the heart. This is the way in which these things differ in both meaning and
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）