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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
Āyasmā sāriputto etadavoca: “Kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti? ‘Bāhulikā ca, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā’ti— iminā tatiyena ṭhānena therā bhikkhū gārayhā bhavanti. Therā, āvuso, bhikkhū imehi tīhi ṭhānehi gārayhā bhavanti. Tatrāvuso, majjhimā bhikkhū …pe… navā bhikkhū tīhi ṭhānehi gārayhā bhavanti. Idhāvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti, Ettāvatā kho, āvuso, satthu pavivittassa viharato sāv
Sāriputta said this: “Reverends, how do the disciples of a Teacher who lives in seclusion not train in seclusion? ‘They’re indulgent and slack, leaders in backsliding, neglecting seclusion.’ This is the third ground. The senior mendicants should be criticized on these three grounds. In this case, the middle mendicants and the junior mendicants should be criticized on the same three grounds. The disciples of a teacher who lives in seclusion do not train in seclusion. This is how the disciples of
サーリプッタはこのように語られた。「尊者たちよ、いかにして独居に住む師の弟子たちが、独居の修行を励まないことがあるのでしょうか。『彼らは放逸にして懈怠であり、退堕の先導者となり、独居を等閑にしている』と。これが第三の理由であります。長老の比丘たちはこの三つの理由によって批難されるべきであります。この場合、中堅の比丘たちおよび新参の比丘たちもまた、同じ三つの理由によって批難されるべきであります。独居に住む師の弟子たちが、独居の修行を励まないとは、かくのごとくであります。このようにして師の弟子たちは……」
智慧
中部経典
趣旨一致
長
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā parittābhānaṁ devānaṁ …pe… appamāṇābhānaṁ devānaṁ … ābhassarānaṁ devānaṁ … parittasubhānaṁ devānaṁ … appamāṇasubhānaṁ devānaṁ … subhakiṇhānaṁ devānaṁ … vehapphalānaṁ devānaṁ … avihānaṁ devānaṁ … atappānaṁ devānaṁ …
the gods of the four great kings … the gods of limited radiance … the gods of limitless radiance … the gods of streaming radiance … the gods of limited beauty … the gods of limitless beauty … the gods of universal beauty … the gods of abundant fruit … the gods of Aviha … the gods of Atappa …
智慧
中部経典
趣旨一致
長
“Kahaṁ pana, bho udena, etarahi so bhavaṁ gotamo viharati arahaṁ sammāsambuddho”ti? “Parinibbuto kho, brāhmaṇa, etarahi so bhagavā arahaṁ sammāsambuddho”ti. “Sacepi mayaṁ, bho udena, suṇeyyāma taṁ bhavantaṁ gotamaṁ dasasu yojanesu, dasapi mayaṁ yojanāni gaccheyyāma taṁ bhavantaṁ gotamaṁ dassanāya arahantaṁ sammāsambuddhaṁ. Atthi ca me, bho udena, aṅgarājā devasikaṁ niccabhikkhaṁ dadāti, tato ahaṁ bhoto udenassa ekaṁ niccabhikkhaṁ dadāmī”ti. Sā etarahi “ghoṭamukhī”ti vuccatīti. “Kiṁ pana te, brāh
“But worthy Udena, where is the Blessed One at present, the perfected one, the fully awakened Buddha?” “Brahmin, the Buddha has already become fully quenched.” “Worthy Udena, if I heard that the Buddha was within ten leagues, or twenty, or even up to a hundred leagues away, I’d go a hundred leagues to see him. Worthy Udena, the king of Aṅga gives me a regular daily allowance. I will give you one portion of that.” And these days it’s called the “Ghoṭamukhī”. “But brahmin, what does the king of Aṅ
⚠ 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 icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Yo hi koci manussesu, vohāraṁ upajīvati; Evaṁ vāseṭṭha jānāhi, vāṇijo so na brāhmaṇo. Yo hi koci manussesu, parapessena jīvati; Evaṁ vāseṭṭha jānāhi, pessako so na brāhmaṇo. Yo hi koci manussesu, adinnaṁ upajīvati; Evaṁ vāseṭṭha jānāhi, gorakkhaṁ upajīvati; coro eso na brāhmaṇo. Yo hi koci manussesu, issatthaṁ upajīvati; Evaṁ vāseṭṭha jānāhi, yodhājīvo na brāhmaṇo. Yo hi koci manussesu, porohiccena jīvati; Evaṁ vāse
So I have heard. At one time the Buddha was staying in a forest near Icchānaṅgala. Anyone among humans who lives off trade: know them, Vāseṭṭha, as a trader, not a brahmin. Anyone among humans who lives off serving others: know them, Vāseṭṭha, as a servant, not a brahmin. Anyone among humans who lives off stealing: know them, Vāseṭṭha, who lives off keeping cattle: as a bandit, not a brahmin. Anyone among humans who lives off archery: know them, Vāseṭṭha, as a warrior, not a brahmin. Anyone amon
このように私は聞いた。あるとき、世尊はイッチャーナンガラの近くの林に滞在しておられた。
人々の中で商いによって生計を立てる者がいれば、ヴァーセッタよ、その者を商人と知れ、婆羅門にあらず。人々の中で他者に仕えることによって生計を立てる者がいれば、ヴァーセッタよ、その者を僕と知れ、婆羅門にあらず。人々の中で盗みによって生計を立てる者がいれば、ヴァーセッタよ、また牛を養うことによって生計を立てる者がいれば、その者を盗賊と知れ、婆羅門にあらず。人々の中で弓術によって生計を立てる者がいれば、ヴァーセッタよ、その者を武人と知れ、婆羅門にあらず。
智慧
中部経典
趣旨一致
長
bāhulikā ca honti, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā. Tatrāvuso, therā bhikkhū tīhi ṭhānehi gārayhā bhavanti. ‘Satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhantī’ti— iminā paṭhamena ṭhānena therā bhikkhū gārayhā bhavanti. ‘Yesañca dhammānaṁ satthā pahānamāha te ca dhamme nappajahantī’ti— iminā dutiyena ṭhānena therā bhikkhū gārayhā bhavanti. Kittāvatā ca panāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti? ‘Na ca bāhulikā, na sāthalikā okkamane nikkhitt
They’re indulgent and slack, leaders in backsliding, neglecting seclusion. In this case, the senior mendicants should be criticized on three grounds. ‘The disciples of a teacher who lives in seclusion do not train in seclusion.’ This is the first ground. ‘They don’t give up what the Teacher tells them to give up.’ This is the second ground. And how do the disciples of a teacher who lives in seclusion train in seclusion? ‘They’re not indulgent and slack, leaders in backsliding, neglecting seclusi
彼らは放逸にして懈怠し、退堕の首領となり、独居を等閑にしている。この場合、長老の比丘たちは三つの理由によって批判されるべきである。「独居に住む師の弟子たちが、独居の修行に励まない。」これが第一の理由である。「彼らは師が捨てよと命じたものを捨てない。」これが第二の理由である。では、独居に住む師の弟子たちはいかにして独居の修行に励むのか。「彼らは放逸にして懈怠せず、退堕の首領とならず、独居を等閑にしない。」
智慧
中部経典
趣旨一致
長
Tatiyena rathavinītena catutthaṁ rathavinītaṁ pāpuṇiṁ, tatiyaṁ rathavinītaṁ vissajjiṁ, catutthaṁ rathavinītaṁ abhiruhiṁ. Catutthena rathavinītena pañcamaṁ rathavinītaṁ pāpuṇiṁ, catutthaṁ rathavinītaṁ vissajjiṁ, pañcamaṁ rathavinītaṁ abhiruhiṁ. Pañcamena rathavinītena chaṭṭhaṁ rathavinītaṁ pāpuṇiṁ, pañcamaṁ rathavinītaṁ vissajjiṁ, chaṭṭhaṁ rathavinītaṁ abhiruhiṁ. Chaṭṭhena rathavinītena sattamaṁ rathavinītaṁ pāpuṇiṁ, chaṭṭhaṁ rathavinītaṁ vissajjiṁ, sattamaṁ rathavinītaṁ abhiruhiṁ. Sattamena rath
the fourth … the fifth … the sixth … The sixth chariot at the ready brought me to the seventh, where I dismounted and mounted the seventh chariot. The seventh chariot at the ready brought me to the gate of the royal compound of Sāketa.’ That’s how King Pasenadi should rightly reply.” Suppose that, while staying in Sāvatthī, King Pasenadi of Kosala had some urgent business come up in Sāketa. Now, between Sāvatthī and Sāketa seven chariots were stationed at the ready for him. Then Pasenadi, exitin
第四の……第五の……第六の……第六の車は用意され、我を第七の処へと運び、そこにて我は下乗し、第七の車に乗り移りたり。第七の車は用意され、我をサーケータの王城の門前へと運びたり』と。このように、パセーナディ王は正しく答えるべきであろう。」
たとえば、サーヴァッティーに滞在せるコーサラ国のパセーナディ王に、サーケータにおいて緊急の用件が生じたとせよ。さて、サーヴァッティーとサーケータの間には、王のために七台の車が用意されて待機していた。そこでパセーナディ王は出発し……
智慧
中部経典
趣旨一致
長
sudassānaṁ devānaṁ … sudassīnaṁ devānaṁ … akaniṭṭhānaṁ devānaṁ … ākāsānañcāyatanūpagānaṁ devānaṁ … viññāṇañcāyatanūpagānaṁ devānaṁ … ākiñcaññāyatanūpagānaṁ devānaṁ … nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyya. Taṁ kissa hetu? Tathā hi so dhammacārī samacārī.
the gods fair to see … the fair seeing gods … the gods of Akaniṭṭha … the gods of the dimension of infinite space … the gods of the dimension of infinite consciousness … the gods of the dimension of nothingness … the gods of the dimension of neither perception nor non-perception.’ It’s possible that this might happen. Why is that? Because they have principled and moral conduct.
智慧
中部経典
趣旨一致
長
“gacchatha, bhikkhave, ghaṭikārassa kumbhakārassa nivesane tiṇaṁ jānāthā”ti. Evaṁ vutte, mahārāja, te bhikkhū maṁ etadavocuṁ: “natthi kho, bhante, ghaṭikārassa kumbhakārassa nivesane tiṇaṁ, atthi ca khvāssa āvesane tiṇacchadanan”ti. “Gacchatha, bhikkhave, ghaṭikārassa kumbhakārassa āvesanaṁ uttiṇaṁ karothā”ti. Atha kho te, mahārāja, bhikkhū ghaṭikārassa kumbhakārassa āvesanaṁ uttiṇamakaṁsu. Atha kho, mahārāja, ghaṭikārassa kumbhakārassa mātāpitaro te bhikkhū etadavocuṁ: Atha kho, ānanda, kikī kā
“Mendicants, go to Ghaṭīkāra’s home and find some grass.” When I said this, those mendicants said to me, “Sir, there’s no grass there, but his workshop has a grass roof.” “Then go to the workshop and strip the grass.” So that’s what they did. Then Ghaṭīkāra’s parents said to those mendicants, Then King Kikī sent around five hundred loads of rice, soft saffron rice, and suitable sauce to Ghaṭīkāra. Then one of the king’s men approached Ghaṭīkāra and said, ‘Sir, these five hundred loads of rice, s
智慧
中部経典
趣旨一致
中
Tamenaṁ, bhikkhave, yamo rājā evamāha: Tamenaṁ, bhikkhave, yamo rājā pañcamaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā tuṇhī hoti.
King Yama says to them, After grilling them about the fifth messenger of the gods, King Yama falls silent.
智慧
中部経典
趣旨一致
長
Tatrāvuso, majjhimā bhikkhū …pe… navā bhikkhū tīhi ṭhānehi pāsaṁsā bhavanti. Idhāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti— Ettāvatā kho, āvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti. yesañca dhammānaṁ satthā pahānamāha te ca dhamme pajahanti; na ca bāhulikā honti, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā. Tatrāvuso, therā bhikkhū tīhi ṭhānehi pāsaṁsā bhavanti. ‘Satthu pavivittassa viharato sāvakā vivekamanusikkhantī’ti— iminā paṭhamena ṭhāne
In this case, the middle mendicants and the junior mendicants should be praised on the same three grounds. The disciples of a teacher who lives in seclusion train in seclusion. This is how the disciples of a Teacher who lives in seclusion train in seclusion. They give up what the Teacher tells them to give up. They’re not indulgent and slack, leaders in backsliding, neglecting seclusion. In this case, the senior mendicants should be praised on three grounds. ‘The disciples of a teacher who lives
以下に翻訳を示します。
この場合、中堅の比丘たちと新参の比丘たちは、同じ三つの理由によって称讃されるべきである。遠離に住む師の弟子たちは、遠離において修行に励む。これが、遠離に住む師の弟子たちの修行のあり方である。彼らは、師が捨てよと告げたものを捨てる。彼らは放逸に流れることなく、怠惰に陥ることなく、退転を導く者となることなく、遠離を疎かにしない。この場合、長老の比丘たちは三つの理由によって称讃されるべきである。「遠離に住む師の弟子たちは……」
智慧
中部経典
趣旨一致
長
Tatiyena rathavinītena catutthaṁ rathavinītaṁ pāpuṇeyya, tatiyaṁ rathavinītaṁ vissajjeyya, catutthaṁ rathavinītaṁ abhiruheyya. Catutthena rathavinītena pañcamaṁ rathavinītaṁ pāpuṇeyya, catutthaṁ rathavinītaṁ vissajjeyya, pañcamaṁ rathavinītaṁ abhiruheyya. Pañcamena rathavinītena chaṭṭhaṁ rathavinītaṁ pāpuṇeyya, pañcamaṁ rathavinītaṁ vissajjeyya, chaṭṭhaṁ rathavinītaṁ abhiruheyya. “Evameva kho, āvuso, sīlavisuddhi yāvadeva cittavisuddhatthā, cittavisuddhi yāvadeva diṭṭhivisuddhatthā, diṭṭhivisudd
The third chariot at the ready would bring him to the fourth … The fourth chariot at the ready would bring him to the fifth … The fifth chariot at the ready would bring him to the sixth … “In the same way, reverend, purification of ethics is only for the sake of purification of mind. Purification of mind is only for the sake of purification of view. Purification of view is only for the sake of purification by traversing doubt. Purification by traversing doubt is only for the sake of purification
第三の車は用意されており、彼を第四の車へと運ぶであろう……第四の車は用意されており、彼を第五の車へと運ぶであろう……第五の車は用意されており、彼を第六の車へと運ぶであろう……「同じように、尊者よ、戒の清浄は、ただ心の清浄のためにのみあります。心の清浄は、ただ見解の清浄のためにのみあります。見解の清浄は、ただ疑いを渡り越えることによる清浄のためにのみあります。疑いを渡り越えることによる清浄は、ただ
智慧
中部経典
趣旨一致
長
‘passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati; ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati. ‘Cittappaṭisaṁvedī assasissāmī’ti sikkhati; ‘cittappaṭisaṁvedī passasissāmī’ti sikkhati; ‘abhippamodayaṁ cittaṁ assasissāmī’ti sikkhati; ‘abhippamodayaṁ cittaṁ passasissāmī’ti sikkhati; ‘samādahaṁ cittaṁ assasissāmī’ti sikkhati; ‘samādahaṁ cittaṁ passasissāmī’ti sikkhati; ‘vimocayaṁ cittaṁ assasissāmī’ti sikkhati; ‘vimocayaṁ cittaṁ passasissāmī’ti sikkhati. ‘Aniccānupassī assasissāmī’ti s
They practice like this: ‘I’ll breathe in stilling the mental process.’ They practice like this: ‘I’ll breathe out stilling the mental process.’ They practice like this: ‘I’ll breathe in experiencing the mind.’ They practice like this: ‘I’ll breathe out experiencing the mind.’ They practice like this: ‘I’ll breathe in gladdening the mind.’ They practice like this: ‘I’ll breathe out gladdening the mind.’ They practice like this: ‘I’ll breathe in immersing the mind in samādhi.’ They practice like
智慧
中部経典
趣旨一致
長
“Anuññeyyaṁ khvāhaṁ bhoto udenassa anujānissāmi, paṭikkositabbañca paṭikkosissāmi; yassa ca panāhaṁ bhoto udenassa bhāsitassa atthaṁ na jānissāmi, bhavantaṁyeva tattha udenaṁ uttari paṭipucchissāmi: ‘idaṁ, bho udena, kathaṁ, imassa kvattho’ti? Evaṁ katvā hotu no ettha kathāsallāpo”ti. “Cattārome, brāhmaṇa, puggalā santo saṁvijjamānā lokasmiṁ. Ayameva me puggalo cittaṁ ārādhetī”ti. Katame cattāro? Idha, brāhmaṇa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. Idha pana, brāhmaṇa, ek
“Let us discuss this. I will do as you say.” “Brahmin, these four individuals are found in the world. I only like the sound of the last individual, who doesn’t mortify either themselves or others.” What four? One individual mortifies themselves, committed to the practice of mortifying themselves. One individual mortifies others, committed to the practice of mortifying others. One individual mortifies themselves and others, committed to the practice of mortifying themselves and others. One indivi
智慧
中部経典
趣旨一致
長
Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena, evameva āyasmatā puṇṇena mantāṇiputtena gambhīrā gambhīrapañhā anumassa anumassa byākatā. Lābhā sabrahmacārīnaṁ, suladdhalābhā sabrahmacārīnaṁ, ye āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ labhanti dassanāya, labhanti payirūpāsanāya. Celaṇḍukena cepi sabrahmacārī āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ muddhanā pariharantā labheyyuṁ dassanāya, labheyyuṁ payirūpāsanāya, tesampi lābhā tesampi suladdhaṁ, amhākampi lābhā amhākampi suladdhaṁ, ye mayaṁ āya
Venerable Puṇṇa son of Mantāṇī has answered each deep question point by point, as a learned disciple who rightly understands the teacher’s instructions. It is fortunate for his spiritual companions, so very fortunate, that they get to see Venerable Puṇṇa son of Mantāṇī and pay homage to him. Even if they only got to see him and pay respects to him by carrying him around on their heads on a roll of cloth, it would still be very fortunate for them! And it’s fortunate for me, so very fortunate, tha
マンタニーの子、尊者プンナは、師の教えを正しく理解せる博学の弟子として、一つ一つの深き問いに対し、寸分の隙なく答えられた。尊者プンナ・マンタニープッタに親しく拝し、礼拝を捧げる機会を得たる梵行の友らは、なんと幸いなることか、まことに幸いなることか。たとえ布の巻物の上に頂き戴いて運びながら、ただ拝顔し礼拝を捧げるのみであったとしても、それでもなお彼らにとって大いなる幸いであろう。そして我もまた、なんと幸いなることか、まことに幸いなることか——
智慧
中部経典
趣旨一致
長
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti. “Adhammacariyāvisamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kā
“Excellent, worthy Gotama! 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, worthy Gotama has made the teaching clear in many ways. We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.” “Unprincipled and immoral conduc
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
taṁ vidvā manubrūhaye. Ajjeva kiccamātappaṁ, ‘Bhaddekarattassa vo, bhikkhave, uddesañca vibhaṅgañca desessāmī’ti— Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. “bhaddekarattassa vo, bhikkhave, uddesañca vibhaṅgañca desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: “Atītaṁ nānvāgameyya,
having known that, foster it. Today’s the day to keenly work— And that’s what I meant when I said: ‘I shall teach you the summary recital and the analysis of the one who has one fine night.’” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said. “I shall teach you the summary recital and the analysis of the one who has one fine night. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this: “Don’t run back to the past,
智慧
中部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā ānando rājagahe viharati veḷuvane kalandakanivāpe aciraparinibbute bhagavati. “‘Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito— ‘evaṁ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā’ti iti puṭṭho samāno ‘na kho mayaṁ, brāhmaṇa, appaṭisaraṇā; dhammappaṭisaraṇā’ti vadesi. Imassa pana, bho ānanda, bhāsitassa kathaṁ attho daṭṭhabbo”ti? “Atthi kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena bhikkhūnaṁ sikkhāpadaṁ paññatt
So I have heard. At one time Venerable Ānanda was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. It was not long after the Buddha had become fully quenched. “But worthy Ānanda, when asked whether there was even a single mendicant—either appointed by the Buddha, But you say that the reason for your harmony is that you have the teaching as a refuge. How should I see the meaning of this statement?” “The Blessed One, who knows and sees, the perfected one, the fully awaken
以下に翻訳いたします。
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このように私は聞いた。ある時、尊者アーナンダは、ラージャガハの近く、竹林の園、栗鼠の餌場に滞在されていた。世尊が完全に涅槃に入られて、いまだ間もない頃のことである。「しかし、尊者アーナンダよ、世尊によって指名された比丘が一人でもいたかどうかを問われたとき、あなたはそのような者はいないと仰せられました。それでもなお、あなたは和合の拠り所として法があると述べられた。では、この言葉の意味をいかに理解すればよいのでしょうか。」「知り、見たもうた世尊、応供、正等覚者は――」
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Ayaṁ kho sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī”ti. Idamavocāyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti. makkho ca pāpako paḷāso ca pāpako, issā ca pāpikā maccherañca pāpakaṁ, māyā ca pāpikā sāṭheyyañca pāpakaṁ, thambho ca pāpako sārambho ca pāpako, māno ca pāpako atimāno ca pāpako, mado ca pāpako pamādo ca pāpako. Madassa ca pahānāya pamādassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇī
This is that middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.” This is what Venerable Sāriputta said. Satisfied, the mendicants approved what Sāriputta said. disdain and contempt … jealousy and stinginess … deceit and deviousness … obstinacy and aggression … conceit and arrogance … vanity and negligence. There is a middle way of practice for giving up vanity and negligence. It gives vision and knowledge, and leads to p
以下は、尊者舎利弗の説かれたものである。比丘たちは満足し、舎利弗の言葉を喜んで受け入れた。
侮蔑と軽蔑……嫉妬と物惜しみ……欺瞞と狡猾……頑迷と攻撃性……慢心と傲慢……虚栄と放逸。虚栄と放逸を捨断するための中道の実践がある。それは正見と正智を与え、寂静・直知・正覚・涅槃へと導くものである。
「これこそが、正見と正智を与え、寂静・直知・正覚・涅槃へと導く、かの中道の実践である。」これが尊者舎利弗の説かれたことである。比丘たちは満足し、舎利弗の言葉を歓喜して受け入れた。
智慧
中部経典
趣旨一致
長
Idha sudaṁ, ānanda, kassapassa bhagavato arahato sammāsambuddhassa ārāmo ahosi. Idha sudaṁ, ānanda, kassapo bhagavā arahaṁ sammāsambuddho nisinnako bhikkhusaṅghaṁ ovadati. Vegaḷiṅge kho, ānanda, gāmanigame ghaṭikāro nāma kumbhakāro kassapassa bhagavato arahato sammāsambuddhassa upaṭṭhāko ahosi aggupaṭṭhāko. tatiyampi kho, ānanda, ghaṭikāro kumbhakāro jotipālaṁ māṇavaṁ etadavoca: ‘āyāma, samma jotipāla, kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ dassanāya upasaṅkamissāma. Sādhusammatañhi me t
It was here, in fact, that he had his monastery, where he advised the mendicant Saṅgha while seated. The Buddha Kassapa had as chief supporter in Vebhaliṅga a potter named Ghaṭīkāra. and a third time, Ghaṭīkāra addressed Jotipāla, ‘Come, dear Jotipāla, let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha. For I deem it holy to see that Blessed One.’ For a third time, Jotipāla said to him, ‘Enough, dear Ghaṭīkāra. What’s the use of seeing that shaveling, that fake
⚠ 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 rājagahe viharati isigilismiṁ pabbate. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: “Passatha no tumhe, bhikkhave, etaṁ vebhāraṁ pabbatan”ti? Passatha no tumhe, bhikkhave, etaṁ gijjhakūṭaṁ pabbatan”ti? “Evaṁ, bhante”. “Etassapi kho, bhikkhave, gijjhakūṭassa pabbatassa aññāva samaññā ahosi aññā paññatti. Passatha no tumhe, bhikkhave, imaṁ isigiliṁ pabbatan”ti? “Evaṁ, bhante”. “Evaṁ, bhante”
So I have heard. At one time the Buddha was staying near Rājagaha, on the Isigili Mountain. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this: “Mendicants, do you see that Mount Vebhāra?” Do you see that Mount Vulture’s Peak?” “Yes, sir.” “It too used to have a different label and description. Do you see that Mount Isigili?” “Yes, sir.” “Yes, sir.” “It used to have a different label and description. Do you see that Mount Paṇḍava?” “Yes,
かくの如く、我れは聞けり。ある時、世尊はラージャガハの近く、イシギリ山に滞在しておられた。そこで世尊は比丘たちに呼びかけられた。「比丘たちよ！」「世尊よ」と彼らは答えた。世尊はこのように説かれた。「比丘たちよ、汝らはヴェッバーラ山が見えるか。ヴルチャーズ・ピーク山（霊鷲山）が見えるか。」「はい、世尊よ。」「それらの山もまた、かつては異なる名称と呼び方を持っていたのである。汝らはイシギリ山が見えるか。」「はい、世尊よ。」「はい、世尊よ。」「それもかつては異なる名称と呼び方を持っていたのである。汝らはパンダヴァ山が見えるか。」「はい、
経典データの出典: SuttaCentral（CC0ライセンス）