🔖 ブックマーク機能はLINEログインで利用できます
💬 AIブッダに相談
10,023
偈句数
6,901
日本語訳あり
9,975
パーリ原文
経典 18
テーマ 20
該当 899
すべて
智慧 4287
老い 929
苦しみ 775
正念 717
業・因果 365
死 359
執着 353
幸せ 347
怒り 347
人間関係 246
自己 243
家族 234
不安 177
仕事 154
渇愛 145
慈悲 126
無常 108
孤独 45
空 43
感謝 23
経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
Evametaṁ yathābhūtaṁ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṁ virājeti. Katamā ca, rāhula, vāyodhātu? Vāyodhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā vāyodhātu? Yaṁ ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ, seyyathidaṁ— uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ— ayaṁ vuccati, rāhula, ajjhattikā vāyodhātu. Yā ceva
When you truly see with right understanding, you grow disillusioned with the fire element, detaching the mind from the fire element. And what is the air element? The air element may be interior or exterior. And what is the interior air element? Anything internal, personal, that’s air, airy, and appropriated. This includes: winds that go up or down, winds in the belly or the bowels, winds that flow through the limbs, in-breaths and out-breaths; or anything else internal, personal, that’s air, air
智慧
中部経典
趣旨一致
長
Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho bhagavā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhikkhū āmantesi: Kathañca, bhikkhave, sappuriso sappurisavāco hoti? Idha, bhikkhave, sappuriso musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti. Evaṁ kho, bhikkhave, sappuriso sappurisavāco hoti. Kathañca, bhikkhave, sappuriso sa
Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting in the open surrounded by the Saṅgha of monks. Then the Buddha looked around the Saṅgha of mendicants, who were so very silent. He addressed them, And how does a true person have the speech of a true person? It’s when a true person refrains from speech that’s false, divisive, harsh, or nonsensical. That’s how a true person has the speech of a true person. And how does a true person have the action
⚠ 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 sakkesu viharati medāḷupaṁ nāma sakyānaṁ nigamo. “Atthi kho me, bhante, bhagavati dhammanvayo hoti: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. Idhāhaṁ, bhante, passāmi eke samaṇabrāhmaṇe pariyantakataṁ brahmacariyaṁ carante dasapi vassāni, vīsampi vassāni, tiṁsampi vassāni, cattārīsampi vassāni. Te aparena samayena sunhātā suvilittā kappitakesamassū pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti. Idha pa
So I have heard. At one time the Buddha was staying in the land of the Sakyans, near the Sakyan town named Medaḷumpa. “Sir, I infer about the Buddha from the teaching: ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’ It happens, sir, that I see some ascetics and brahmins leading the spiritual life only for a limited period: ten, twenty, thirty, or forty years. Some time later—nicely bathed and anointed, with hair and beard dressed—they
このように私は聞いた。ある時、世尊はサキャ族の地、メダルンパと呼ばれるサキャ族の町の近くに滞在しておられた。「尊師よ、私は教えから仏陀についてこのように推し量ります。『世尊は完全に覚られた仏陀である。教法は善く説かれている。僧伽は善く修行している』と。尊師よ、私が見るに、ある沙門や婆羅門たちは、十年、二十年、三十年、あるいは四十年という限られた期間のみ梵行を修めております。ところがその後、彼らは——身を清めて香油を塗り、髪と鬚を整えて——
智慧
中部経典
趣旨一致
長
Idhāhaṁ, bhikkhave, bhuttāvī assaṁ pavārito paripuṇṇo pariyosito suhito yāvadattho; atthi cāyaṁ bhagavato piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Sace mayaṁ na bhuñjissāma, idāni bhagavā appaharite vā chaḍḍessati, appāṇake vā udake opilāpessati. Vuttaṁ kho panetaṁ bhagavatā: “dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā”ti. Āmisaññataraṁ kho panetaṁ, yadidaṁ piṇḍapāto. Yannūnāhaṁ imaṁ piṇḍapātaṁ abhuñjitvā imināva jighacchādubbalyena evaṁ imaṁ rattindivaṁ vītināmeyyan’ti. So taṁ piṇḍap
Suppose that I had eaten and refused more food, being replete, and having had as much as I needed. And he has some extra almsfood that’s going to be thrown away. If we don’t eat it he’ll throw it away. But the Buddha has also said: “Be my heirs in the teaching, not in things of the flesh.” And almsfood is one of the things of the flesh. Instead of eating this almsfood, why don’t I spend this day and night weak with hunger?’ And that’s what they did. Then the second of those mendicants thought, ‘
私がすでに食事を終え、十分に満ち足りて、必要なだけのものをいただいたとしよう。そして彼のもとには、捨てられようとしている余分の托鉢食がある。我々が食べなければ、彼はそれを捨ててしまうだろう。しかし、仏陀はこうも説かれた。「法における我が後継者となれ、肉身の物事における後継者となるな」と。そして托鉢食とは、まさに肉身の物事のひとつである。この托鉢食を食べるくらいならば、この一日一夜を飢えの苦しみの中に過ごしたほうがよいのではないか』と。そして彼らはそのようにした。次いで、それらの比丘のうちの二人目の者が思った。『
智慧
中部経典
趣旨一致
長
ayaṁ rattiṁ dhūmāyanā. ghānaviññeyyānaṁ gandhānaṁ …pe… jivhāviññeyyānaṁ rasānaṁ …pe… kāyaviññeyyānaṁ phoṭṭhabbānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. Ukkhipa asisūnaṁ, pajaha pañca kāmaguṇe; ‘Maṁsapesī’ti kho, bhikkhu, nandīrāgassetaṁ adhivacanaṁ. Ukkhipa maṁsapesiṁ, pajaha nandīrāgaṁ; ‘Nāgo’ti kho, bhikkhu, khīṇāsavassetaṁ bhikkhuno adhivacanaṁ. Tiṭṭhatu nāgo, mā nāgaṁ ghaṭṭesi; namo karohi nāgassāti ayametassa attho”ti. Yaṁ kho, bhikkhu, rattiṁ anuvitakketvā
this is the fuming at night. Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. ‘Throw out the butcher’s knife and chopping board’ means ‘give up the five kinds of sensual stimulation’ … ‘Scrap of meat’ is a term for greed and relishing. ‘Throw out the scrap of meat’ means ‘give up greed and relishing’ … ‘Cobra’ is a term for a mendicant who has ended the defilements. This is the meaning of:
これが夜の煙霧である。鼻によって知られる香り……舌によって知られる味……身によって知られる触れ——それらは好ましく、望ましく、心地よく、快適であり、官能的で、心を掻き立てるものである。「屠刀と俎板を捨て去れ」とは「五種の欲楽の刺激を捨て去れ」を意味する……「肉の切れ端」とは、貪欲と耽溺を指す言葉である。「肉の切れ端を捨て去れ」とは「貪欲と耽溺を捨て去れ」を意味する……「コブラ」とは、諸々の煩悩を滅尽した比丘を指す言葉である。これが以下の偈の意味するところである：
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
ubbhaṭṭhakassa ce, bhikkhave …pe… Kathañca, bhikkhave, bhikkhu samaṇasāmīcippaṭipadaṁ paṭipanno hoti? Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā pahīnā hoti, byāpannacittassa byāpādo pahīno hoti, kodhanassa kodho pahīno hoti, upanāhissa upanāho pahīno hoti, makkhissa makkho pahīno hoti, paḷāsissa paḷāso pahīno hoti, issukissa issā pahīnā hoti, maccharissa macchariyaṁ pahīnaṁ hoti, saṭhassa sāṭheyyaṁ pahīnaṁ hoti, māyāvissa māyā pahīnā hoti, pāpicchassa pāpikā icchā pahīnā hoti, m
standing continually … And how does a mendicant practice in the way that is proper for an ascetic? Any mendicant who has given up covetousness, ill will, irritability, acrimony, disdain, contempt, jealousy, stinginess, deviousness, deceit, corrupt wishes, and wrong view is practicing in the way that is proper for an ascetic, I say. And that is due to giving up these stains, defects, and dregs of an ascetic, these grounds for rebirth in places of loss, to be experienced in bad places. They see th
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Katamā ca, rāhula, ākāsadhātu? Ākāsadhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā ākāsadhātu? Yaṁ ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ upādinnaṁ, seyyathidaṁ— kaṇṇacchiddaṁ nāsacchiddaṁ mukhadvāraṁ, yena ca asitapītakhāyitasāyitaṁ ajjhoharati, yattha ca asitapītakhāyitasāyitaṁ santiṭṭhati, yena ca asitapītakhāyitasāyitaṁ adhobhāgaṁ nikkhamati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ, aghaṁ aghagataṁ, vivaraṁ vivaragataṁ, asamphuṭṭhaṁ, maṁsalohitehi upād
And what is the space element? The space element may be interior or exterior. And what is the interior space element? Anything internal, personal, that’s space, spacious, and appropriated. This includes: the ear canals, nostrils, and mouth; and the space for swallowing what is eaten and drunk, the space where it stays, and the space for excreting it from the nether regions; or anything else internal, personal, that’s space, spacious, and appropriated. This is called the interior space element. T
智慧
中部経典
趣旨一致
長
So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Tena kho pana samayena ghoṭamukho brāhmaṇo bārāṇasiṁ anuppatto hoti kenacideva karaṇīyena. Atha kho ghoṭamukho brāhmaṇo jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena khemiy
They act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. Now at that time the brahmin Ghoṭamukha had arrived at Varanasi on some business. Then as he was going for a walk he went to the Khemiya Mango Grove. At that time
智慧
中部経典
趣旨一致
長
atthi cāyaṁ bhagavato piṇḍapāto atirekadhammo chaḍḍanīyadhammo. siyā ca me piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Sace mayaṁ na bhuñjissāma, idāni bhagavā appaharite vā chaḍḍessati, appāṇake vā udake opilāpessati. Yannūnāhaṁ imaṁ piṇḍapātaṁ bhuñjitvā jighacchādubbalyaṁ paṭivinodetvā evaṁ imaṁ rattindivaṁ vītināmeyyan’ti. So taṁ piṇḍapātaṁ bhuñjitvā jighacchādubbalyaṁ paṭivinodetvā evaṁ taṁ rattindivaṁ vītināmeyya. Kiñcāpi so, bhikkhave, bhikkhu taṁ piṇḍapātaṁ bhuñjitvā jighacchādubbalyaṁ paṭi
And he has some extra almsfood that’s going to be thrown away. And there was some extra almsfood that was going to be thrown away. If we don’t eat it he’ll throw it away. Why don’t I eat this almsfood, then spend the day and night having got rid of my hunger and weakness?’ And that’s what they did. Even though that mendicant, after eating the almsfood, spent the day and night rid of hunger and weakness, it is the former mendicant who is more worthy of respect and praise. Why is that? Because for
長い時間をかけて、その功徳は同法の者たちに利益と安楽をもたらすことになるからである。それゆえ、この比丘こそが、より尊敬と称讃に値するのである。
さて、余った施食があり、それは捨てられようとしていた。「もし我らがこれを食べなければ、彼はこれを捨ててしまうであろう。ならば、この施食を食し、飢えと疲弊を除いて、昼夜を過ごすことにしようではないか」と。そして彼らはその通りにした。かの比丘が、その施食を食して飢えと疲弊を去り、昼夜を過ごしたとしても、それよりも前の比丘の方が、より尊敬と称讃に値するのである。それは何故か。それは、
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Idamavoca bhagavā. Attamano āyasmā kumārakassapo bhagavato bhāsitaṁ abhinandīti. ayaṁ divā pajjalanā. ‘Brāhmaṇo’ti kho, bhikkhu, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. ‘Sumedho’ti kho, bhikkhu, sekkhassetaṁ bhikkhuno adhivacanaṁ. ‘Satthan’ti kho, bhikkhu, ariyāyetaṁ paññāya adhivacanaṁ. ‘Abhikkhaṇan’ti kho, bhikkhu, vīriyārambhassetaṁ adhivacanaṁ.
That is what the Buddha said. Satisfied, Venerable Kassapa the Prince approved what the Buddha said. this is the flaming by day. ‘Brahmin’ is a term for the Realized One, the perfected one, the fully awakened Buddha. ‘Clever one’ is a term for the trainee mendicant. ‘Sword’ is a term for noble wisdom. ‘Digging’ is a term for rousing energy.
かく世尊は説かれた。高貴なるカッサパ尊者は、世尊の御言葉に満足し、随喜された。これが昼間の燃焼である。「婆羅門」とは、如来、応供、正等覚者たる仏陀を指す言葉である。「賢者」とは、学道にある比丘を指す言葉である。「剣」とは、聖なる智慧を指す言葉である。「掘ること」とは、精進を奮い起こすことを指す言葉である。
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Atha kho, mahārāja, ghaṭikāro kumbhakāro yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca: “ko kumbhiyā odanaṁ gahetvā pariyogā sūpaṁ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto”ti? “Kassapo, tāta, bhagavā arahaṁ sammāsambuddho kumbhiyā odanaṁ gahetvā pariyogā sūpaṁ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto”ti? Atha kho, mahārāja, ghaṭikārassa kumbhakārassa etadahosi: Atha kho bhagavā maggā okkamma aññatarasmiṁ padese sitaṁ pātvākāsi. Atha kho āyasmato ānandassa etadahosi: “ko n
Then Ghaṭīkāra went up to his parents and said, “Who took rice from the pot and sauce from the pan, ate it, and left?” “It was the Buddha Kassapa, my dear.” Then Ghaṭīkāra thought, Then the Buddha left the road, and at a certain spot he smiled. Then Venerable Ānanda thought, “What is the cause, what is the reason why the Buddha smiled? Realized Ones do not smile for no reason.” So Ānanda arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said, “What is the cause,
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
長
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. “jāneyya nu kho, bhikkhave, asappuriso asappurisaṁ: “Sādhu, bhikkhave; etampi kho, bhikkhave, aṭṭhānaṁ anavakāso yaṁ asappuriso sappurisaṁ jāneyya: ‘asappuriso ayaṁ bhavan’”ti? “No hetaṁ, bhante”. “Sādhu, bhikkhave; aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ asappuriso asappurisaṁ jāneyya: ‘asappuriso ayaṁ bhavan’ti. Jāneyya pana, bhikkhave, asappuriso sappurisaṁ:
Satisfied, the mendicants approved what the Buddha said. “Mendicants, could an untrue person know of an untrue person: “Good, mendicants! That too is impossible. ‘This worthy one is an untrue person’?” “No, sir.” “Good, mendicants! It’s impossible, it can’t happen, that an untrue person could know of an untrue person: ‘This worthy one is an untrue person.’ But could an untrue person know of a true person:
智慧
中部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā videhesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. Gacchanto kho pana so bhavaṁ gotamo dakkhiṇeneva pādena paṭhamaṁ pakkamati. So nātidūre pādaṁ uddharati, nāccāsanne pādaṁ nikkhipati; so nātisīghaṁ gacchati, nātisaṇikaṁ gacchati; na ca adduvena adduvaṁ saṅghaṭṭento gacchati, na ca gopphakena gopphakaṁ saṅghaṭṭento gacchati. So gacchanto na satthiṁ unnāmeti, na satthiṁ onāmeti; na satthiṁ sannāmeti, na satthiṁ vināmeti. Gacchato
So I have heard. At one time the Buddha was wandering in the land of the Videhans together with a large Saṅgha of five hundred mendicants. When he’s walking he takes the first step with the right foot. He doesn’t lift his foot too far or place it too near. He doesn’t walk too slow or too fast. He walks without knocking his knees or ankles together. When he’s walking he keeps his thighs neither too straight nor too bent, neither too tight nor too loose. When he walks, only the lower half of his b
このように私は聞いた。あるとき、世尊はヴィデーハの地において、五百人の比丘よりなる大きな僧伽とともに遊行されていた。歩まれるとき、まず右足を踏み出される。足を高く上げすぎることもなく、近くに置きすぎることもない。歩みが遅すぎることもなく、速すぎることもない。膝と踝を互いにぶつけることなく歩まれる。歩まれるとき、両の腿は真っ直ぐすぎることも曲がりすぎることもなく、力みすぎることも緩みすぎることもない。歩まれるとき、御身の下半身のみが
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
‘kinti me sāvakā dhammadāyādā bhaveyyuṁ, no āmisadāyādā’”ti. Atha dve bhikkhū āgaccheyyuṁ jighacchādubbalyaparetā. Tyāhaṁ evaṁ vadeyyaṁ: ‘ahaṁ khomhi, bhikkhave, bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; atthi ca me ayaṁ piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Sace ākaṅkhatha, bhuñjatha, no ce tumhe bhuñjissatha, idānāhaṁ appaharite vā chaḍḍessāmi, appāṇake vā udake opilāpessāmī’ti. Tatrekassa bhikkhuno evamassa: ‘bhagavā kho bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvada
‘How can my disciples become heirs in the teaching, not in things of the flesh?’” Then two mendicants were to come who were weak with hunger. I’d say to them, ‘Mendicants, I have eaten and refused more food, being replete, and having had as much as I need. And there is this extra almsfood that’s going to be thrown away. Eat it if you like. Otherwise I’ll throw it out where there is little that grows, or drop it into water that has no living creatures.’ Then one of those mendicants thought, ‘The
「いかにして我が弟子たちは、肉身の事物においてではなく、教法において相続者となり得るであろうか」と。そのとき、飢えに苦しんで憔悴した二人の比丘がやって来たとしよう。私は彼らに告げるであろう。「比丘たちよ、私はすでに食事を終え、満ち足りて、必要なだけのものを受け、さらなる食物を辞退した。そして今、捨てられようとしている余りの托鉢食がここにある。もし望むならば食べなさい。さもなくば、草木の乏しい場所に捨てるか、あるいは生き物のいない水の中に沈めるであろう」と。そのとき、その二人の比丘のうちの一人はこのように思った。「世尊は……」
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
“No hidaṁ, āvuso”. “No hidaṁ, āvuso”. “Kiṁ panāvuso, cittavisuddhi anupādāparinibbānan”ti? “Kiṁ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbānan”ti? “Kiṁ panāvuso, kaṅkhāvitaraṇavisuddhi anupādāparinibbānan”ti? “Kiṁ nu kho, āvuso, maggāmaggañāṇadassanavisuddhi anupādāparinibbānan”ti? “‘Kiṁ nu kho, āvuso, sīlavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. Yathākathaṁ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti? “Sīlavisuddhiñce, āvuso, bhagavā anupādāparinibbāna
“Certainly not.” “Certainly not, reverend.” “Is purification of mind … purification of view … purification by traversing doubt … purification of knowledge and vision of what is the path and what is not the path … “When asked each of these questions, you answered, ‘Certainly not.’ How then should we see the meaning of this statement?” “If the Buddha had declared purification of ethics to be complete extinguishment with no fuel for grasping, he would have declared that which grasps fuel to be comp
「まったく然らず」「まことに然らず、尊者よ」「心の清浄は……見の清浄は……疑いを超越することによる清浄は……道と非道の知見による清浄は……」
これらの問いのいずれに対しても、あなたは「まったく然らず」とお答えになりました。されば、この言葉の意味をいかに理解すべきでしょうか」
「もし世尊が、戒の清浄をもって、取著の燃料なき完全な涅槃であると説かれたならば、世尊は、取著の燃料を把持するものを完全な涅槃と説かれたことになってしまいます。
智慧
中部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi yena āpaṇaṁ nāma aṅguttarāpānaṁ nigamo tadavasari. Atha kho selassa brāhmaṇassa etadahosi: “ghosopi kho eso dullabho lokasmiṁ—yadidaṁ ‘buddho’ti. Āgatāni kho panamhākaṁ mantesu dvattiṁsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvar
So I have heard. At one time the Buddha was wandering together with a large Saṅgha of 1,250 mendicants in the land of the Aṅguttarāpans when he arrived at a town of theirs named Āpaṇa. Then Sela thought, “It’s hard to even find the word ‘awakened one’ in the world. The thirty-two marks of a great man have been handed down in our hymns. A great man who possesses these has only two possible destinies, no other. If he stays at home he becomes a king, a wheel-turning monarch, a just and principled k
かくの如く我れは聞けり。ある時、世尊はアンガッタラーパン国を遊行されるにあたり、千二百五十人の大いなる比丘僧伽とともに、アーパナという名のその国の町に到着された。その時、セーラはこのように思った。「『覚れる者』という言葉でさえ、この世に見出すことは難しい。偉大なる人の三十二相は、我らの讃歌の中に伝えられてきた。これらの相を具えた偉大なる人には、ただ二つの定まれる運命があるのみにして、他はない。もし彼が在家にとどまるならば、転輪聖王となり、正義にして道理ある王となる。」
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Diṭṭhivisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. Kaṅkhāvitaraṇavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. Maggāmaggañāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. Paṭipadāñāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparin
purification of view … purification by traversing doubt … purification of knowledge and vision of what is the path and what is not the path … purification of knowledge and vision of the practice … If the Buddha had declared purification of knowledge and vision to be complete extinguishment with no fuel for grasping, he would have declared that which grasps fuel to be complete extinguishment without grasping fuel. But if complete extinguishment with no fuel for grasping was something apart from t
見解の清浄……疑いを渡ることによる清浄……道と非道との知見の清浄……実践の知見の清浄……もし世尊が、取著の燃料なき完全な涅槃を、知見の清浄そのものであると説かれたならば、それは燃料を取著するものを、燃料を取著することなき完全な涅槃として説かれたことになってしまうであろう。しかしもし、取著の燃料なき完全な涅槃が、そ
智慧
中部経典
趣旨一致
長
“ko kaḷopiyā kummāsaṁ gahetvā pariyogā sūpaṁ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto”ti? “Kassapo, tāta, bhagavā arahaṁ sammāsambuddho kaḷopiyā kummāsaṁ gahetvā pariyogā sūpaṁ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto”ti. Atha kho, mahārāja, ghaṭikārassa kumbhakārassa etadahosi: Ekamidāhaṁ, mahārāja, samayaṁ tattheva vegaḷiṅge nāma gāmanigame viharāmi. “ke āvesanaṁ uttiṇaṁ karontī”ti? “Bhikkhū, bhagini, kassapassa bhagavato arahato sammāsambuddhassa kuṭi ovassatī”ti. “Haratha, bhante, harath
“Who took porridge from the pot and sauce from the pan, ate it, and left?” “It was the Buddha Kassapa, my dear.” Then Ghaṭīkāra thought, Another time, great king, I was staying near that same market town of Vebhaliṅga. “Who’s stripping the grass from the workshop?” “It’s the mendicants, sister. The Buddha’s hut is leaking.” “Take it, sirs! Take it, dearest ones!” Then Ghaṭīkāra went up to his parents and said, “Who stripped the grass from the workshop?” “It was the mendicants, dear. It seems the
智慧
中部経典
趣旨一致
長
Idha, bhikkhave, asappuriso attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. Evaṁ kho, bhikkhave, asappuriso asappurisacintī hoti. Kathañca, bhikkhave, asappuriso asappurisamantī hoti? Idha, bhikkhave, asappuriso attabyābādhāyapi manteti, parabyābādhāyapi manteti, ubhayabyābādhāyapi manteti. Evaṁ kho, bhikkhave, asappuriso asappurisamantī hoti. Kathañca, bhikkhave, asappuriso asappurisavāco hoti? Idha, bhikkhave, asappuriso musāvādī hoti, pisuṇavāco hoti, pharusavāco
It’s when an untrue person intends to hurt themselves, hurt others, and hurt both. That’s how an untrue person has the intentions of an untrue person. And how does an untrue person offer the counsel of an untrue person? It’s when an untrue person offers counsel that hurts themselves, hurts others, and hurts both. That’s how an untrue person offers the counsel of an untrue person. And how does an untrue person have the speech of an untrue person? It’s when an untrue person uses speech that’s fals
智慧
中部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā udeno bārāṇasiyaṁ viharati khemiyambavane. “Katamo ca, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto? ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti; sāyatatiyakampi udakorohanānuyogamanuyutto viharati— iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Ayaṁ vuccati, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto. Idha, brāhmaṇ
So I have heard. At one time Venerable Udena was staying near Varanasi in the Khemiya Mango Grove. “What individual mortifies themselves, committed to the practice of mortifying themselves? They constantly stand, turning down seats. They squat, committed to the endeavor of squatting. They lie on a mat of thorns, making a mat of thorns their bed. They’re devoted to ritual bathing three times a day, including at dusk. And so they live committed to practicing these various ways of mortifying and to
このように私は聞いた。ある時、尊者ウデーナはヴァーラーナシーの近く、ケーミヤの芒果林に滞在しておられた。「いかなる人物が、自己苦行に身を捧げ、その修行に専念するのか。彼らは常に立ち続け、座ることを拒む。蹲踞の行に励み、蹲踞に専念する。荊棘の莚の上に臥し、荊棘の莚を臥床となす。夕暮れを含め、一日に三度の沐浴の儀式に身を委ねる。かくして彼らは、これら様々な苦行の修行と、
経典データの出典: SuttaCentral（CC0ライセンス）