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智慧
中部経典
趣旨一致
中
Katamā ca sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati?
And what is that middle way of practice?
では、その修行の中道とは何であるか。
智慧
中部経典
趣旨一致
長
Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti. Atha kho āyasmato sāriputtassa etadahosi: “lābhā āyasmato puṇṇassa mantāṇiputtassa, suladdhalābhā āyasmato puṇṇassa mantāṇiputtassa, yassa viññū sabrahmacārī satthu sammukhā anumassa anumassa vaṇṇaṁ bhāsanti, tañca satthā abbhanumodati. Appeva nāma mayampi kadāci karahaci āyasmatā puṇṇena mantāṇiputtena saddhiṁ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti. Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena
Now at that time Venerable Sāriputta was sitting not far from the Buddha. Then he thought: “Puṇṇa son of Mantāṇī is fortunate, so very fortunate, in that his sensible spiritual companions praise him point by point in the presence of the Teacher, and that the Teacher seconds that appreciation. Hopefully, some time or other I’ll get to meet Venerable Puṇṇa, and we can have a discussion.” When the Buddha had stayed in Rājagaha as long as he pleased, he set out for Sāvatthī. Traveling stage by stage
時に、尊者サーリプッタは世尊のほど近くに座しておられた。そして彼はかく思った。「マンターニーの子プンナは、誠に幸いなる者、この上なく幸いなる者である。聡明なる同梵行者たちが、師の御前にて、その一つ一つの徳目を称讃し、しかも師もまたその称讃を是とされるとは。願わくば、いつの日か尊者プンナと相まみえ、ともに法義を語り合う機会を得んことを。」世尊はラージャガハに御心のままに逗留あそばされた後、サーヴァッティーへと向けてご出発あそばされた。そして次の地より次の地へと、遊行の歩みを進められ
智慧
中部経典
趣旨一致
長
Katamā ca, rāhula, āpodhātu? Āpodhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā āpodhātu? Yaṁ ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ, seyyathidaṁ— pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ— ayaṁ vuccati, rāhula, ajjhattikā āpodhātu. Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu āpodhāturevesā. Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūta
And what is the water element? The water element may be interior or exterior. And what is the interior water element? Anything internal, personal, that’s water, watery, and appropriated. This includes: bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine; or anything else internal, personal, that’s water, watery, and appropriated. This is called the interior water element. The interior water element and the exterior water element are just the water element. Th
智慧
中部経典
趣旨一致
長
Yaṁ kho taṁ, bhikkhave, sammā vadamāno vadeyya: ‘vasippatto pāramippatto ariyasmiṁ sīlasmiṁ, vasippatto pāramippatto ariyasmiṁ samādhismiṁ, vasippatto pāramippatto ariyāya paññāya, vasippatto pāramippatto ariyāya vimuttiyā’ti, sāriputtameva taṁ sammā vadamāno vadeyya: Yaṁ kho taṁ, bhikkhave, sammā vadamāno vadeyya: ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo no āmisadāyādo’ti, sāriputtameva taṁ sammā vadamāno vadeyya: Sāriputto, bhikkhave, tathāgatena anuttaraṁ dhamma
And if there’s anyone of whom it may be rightly said that they have attained mastery and perfection in noble ethics, immersion, wisdom, and freedom, it’s Sāriputta. And if there’s anyone of whom it may be rightly said that they’re the Buddha’s true-born son, born from his mouth, born of the teaching, created by the teaching, heir to the teaching, not the heir in things of the flesh, it’s Sāriputta. Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized
智慧
中部経典
趣旨一致
長
Paccuppannañca yo dhammaṁ, Tattha tattha vipassati; Asaṁhīraṁ asaṅkuppaṁ, Taṁ vidvā manubrūhaye. Ajjeva kiccamātappaṁ, Kathañca, bhikkhave, atītaṁ anvāgameti? ‘Evaṁrūpo ahosiṁ atītamaddhānan’ti tattha nandiṁ samanvāneti, ‘evaṁvedano ahosiṁ atītamaddhānan’ti tattha nandiṁ samanvāneti, ‘evaṁsañño ahosiṁ atītamaddhānan’ti tattha nandiṁ samanvāneti, ‘evaṁsaṅkhāro ahosiṁ atītamaddhānan’ti tattha nandiṁ samanvāneti, ‘evaṁviññāṇo ahosiṁ atītamaddhānan’ti tattha nandiṁ samanvāneti— evaṁ kho, bhikkhave,
and any present phenomenon you clearly discern in every case. The unfaltering, the unshakable: having known that, foster it. Today’s the day to keenly work— And how do you run back to the past? You muster delight there, thinking: ‘I had such form in the past.’ … ‘I had such feeling … perception … choice … consciousness in the past.’ That’s how you run back to the past. And how do you not run back to the past? You don’t muster delight there, thinking: ‘I had such form in the past.’ … ‘I had such
智慧
中部経典
趣旨一致
長
Anupubbena cārikaṁ caramāno yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho āyasmā puṇṇo mantāṇiputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena an
Eventually he came to Sāvatthī and Jeta’s Grove. He went up to the Buddha, bowed, and sat down to one side. The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk. Then, having approved and agreed with what the Buddha said, Puṇṇa got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went to the Dark Forest for the day’s meditation. Then a certain mendicant went up to Venerable Sāriputta, and said to him, “Reverend Sāriputta, t
やがて彼はサーヴァッティーのジェータ林へと至った。そこで仏陀のもとに近づき、礼拝して傍らに座した。仏陀は法話をもって彼を教化し、励まし、奮い立たせ、歓喜せしめた。そして仏陀の御言葉を随喜し、同意を表したのち、プンナは座より立ち上がり、礼拝して仏陀を右繞（うにょう）し、恭しく退いた。その後、彼はその日の坐禅のために暗黒林へと赴いた。するとある比丘がサーリプッタ尊者のもとに近づき、こう申し上げた。「サーリプッタ尊者よ、
智慧
中部経典
趣旨一致
長
Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṁ māṇavaṁ āmantesi: ‘ayaṁ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo. Āyāma, samma jotipāla, kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ dassanāya upasaṅkamissāma. Sādhusammatañhi me tassa bhagavato dassanaṁ arahato sammāsambuddhassā’ti. Tatiyampi kho, ānanda, jotipālo māṇavo ghaṭikāraṁ kumbhakāraṁ etadavoca: ‘alaṁ, samma ghaṭikāra. Kiṁ pana tena muṇḍakena samaṇakena diṭṭhenā’ti? ‘ayaṁ, samma jotipāla, kassapass
Then Ghaṭīkāra addressed Jotipāla, ‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away. 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 ascetic?’ ‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away. Let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
evaṁ kho, bhikkhave, atītaṁ nānvāgameti. Kathañca, bhikkhave, anāgataṁ paṭikaṅkhati? ‘Evaṁrūpo siyaṁ anāgatamaddhānan’ti tattha nandiṁ samanvāneti, evaṁvedano siyaṁ …pe… evaṁsañño siyaṁ … evaṁsaṅkhāro siyaṁ … evaṁviññāṇo siyaṁ anāgatamaddhānanti tattha nandiṁ samanvāneti— evaṁ kho, bhikkhave, anāgataṁ paṭikaṅkhati. Kathañca, bhikkhave, anāgataṁ nappaṭikaṅkhati? ‘Evaṁrūpo siyaṁ anāgatamaddhānan’ti tattha nandiṁ na samanvāneti, evaṁvedano siyaṁ … evaṁsañño siyaṁ … evaṁsaṅkhāro siyaṁ … ‘evaṁviññāṇo
That’s how you don’t run back to the past. And how do you anticipate the future? You muster delight there, thinking: ‘May I have such form in the future.’ … ‘May I have such feeling … perception … choice … consciousness in the future.’ That’s how you anticipate the future. And how do you not anticipate the future? You don’t muster delight there, thinking: ‘May I have such form in the future.’ … ‘May I have such feeling … perception … choice … consciousness in the future.’ That’s how you don’t an
智慧
中部経典
趣旨一致
長
‘ye kho keci samaṇā vā brāhmaṇā vā duppaññā eḷamūgā araññavanapatthāni pantāni senāsanāni paṭisevanti, duppaññaeḷamūgasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. Na kho panāhaṁ duppañño eḷamūgo araññavanapatthāni pantāni senāsanāni paṭisevāmi; paññāsampannohamasmi. Ye hi vo ariyā paññāsampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. Etamahaṁ, brāhmaṇa, paññāsampadaṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. Atha kh
‘There are ascetics and brahmins who are witless and idiotic who frequent remote lodgings in the wilderness and the forest. Those ascetics and brahmins summon unskillful fear and dread because of the defects of witlessness and stupidity. But I don’t frequent remote lodgings in the wilderness and the forest witless and idiotic. I am accomplished in wisdom. I am one of those noble ones who frequent remote lodgings in the wilderness and the forest accomplished in wisdom.’ Seeing this accomplishment
「荒野や森林の辺鄙な住処に赴く沙門・婆羅門の中には、愚かにして聡明ならざる者どもがいる。そのような沙門・婆羅門は、愚鈍と痴闇という過患ゆえに、不善なる恐怖と戦慄を招き寄せるのである。しかるに我は、愚かにして聡明ならざる者として荒野や森林の辺鄙な住処に赴くのではない。我は慧を具足せる者なり。我は、慧を具足して荒野や森林の辺鄙な住処に赴く、かの聖者たちの一人なのである。」この具足を見て
智慧
中部経典
趣旨一致
長
“Bhagavati no, āvuso, brahmacariyaṁ vussatī”ti? “No hidaṁ, āvuso”. “Kiṁ nu kho, āvuso, maggāmaggañāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti? “No hidaṁ, āvuso”. “Kiṁ panāvuso, paṭipadāñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti? “No hidaṁ, āvuso”. “Kiṁ nu kho, āvuso, ñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti? “No hidaṁ, āvuso”. “Evamāvuso”ti. “Kiṁ nu kho, āvuso, sīlavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?
“Reverend, is our spiritual life lived under the Buddha?” “Certainly not.” “Is the spiritual life lived under the Buddha for the sake of purification of knowledge and vision of what is the path and what is not the path?” “Certainly not.” “Well, is the spiritual life lived under the Buddha for the sake of purification of knowledge and vision of the practice?” “Certainly not.” “Is the spiritual life lived under the Buddha for the sake of purification of knowledge and vision?” “Certainly not.” “Yes
「尊者よ、我らが修する梵行は、仏陀のもとにおいてのみ成立するものでありましょうか」「断じてそうではありません」「では、梵行は、道と非道とに関する知見の清浄のために、仏陀のもとで修されるものでありましょうか」「断じてそうではありません」「さらば、梵行は、行道に関する知見の清浄のために、仏陀のもとで修されるものでありましょうか」「断じてそうではありません」「梵行は、知見の清浄のために、仏陀のもとで修されるものでありましょうか」「断じてそうではありません」「しかり、
智慧
中部経典
趣旨一致
長
“Kati panāvuso, paccayā sammādiṭṭhiyā uppādāyā”ti? “Dve kho, āvuso, paccayā sammādiṭṭhiyā uppādāya— parato ca ghoso, yoniso ca manasikāro. Ime kho, āvuso, dve paccayā sammādiṭṭhiyā uppādāyā”ti. “Katihi panāvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā cā”ti? “Pañcahi kho, āvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalā
“How many conditions are there for the arising of right view?” “There are two conditions for the arising of right view: the voice of another and rational application of mind. These are the two conditions for the arising of right view.” “When right view is supported by how many factors does it have freedom of heart and freedom by wisdom as its fruit and benefit?” “When right view is supported by five factors it has freedom of heart and freedom by wisdom as its fruit and benefit. It’s when right v
智慧
中部経典
趣旨一致
長
Sace bhagavā jānāti: ‘sassato loko’ti, ‘sassato loko’ti me bhagavā byākarotu; sace bhagavā jānāti: ‘asassato loko’ti, ‘asassato loko’ti me bhagavā byākarotu. No ce bhagavā jānāti: ‘sassato loko’ti vā, ‘asassato loko’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ: ‘na jānāmi, na passāmī’ti. Sace bhagavā jānāti: ‘antavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu; ‘anantavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu.
“If the Buddha knows that the cosmos is eternal, please tell me. If you know that the cosmos is not eternal, tell me. If you don’t know whether the cosmos is eternal or not, then it is straightforward to simply say: ‘I neither know nor see.’ If you know that the cosmos is finite, or infinite;
智慧
中部経典
趣旨一致
長
Evaṁ vutte, ānanda, jotipālo māṇavo ghaṭikāraṁ kumbhakāraṁ etadavoca: ‘alaṁ, samma ghaṭikāra. Kiṁ pana tena muṇḍakena samaṇakena diṭṭhenā’ti? Dutiyampi kho, ānanda …pe… tatiyampi kho, ānanda, ghaṭikāro kumbhakāro jotipālaṁ māṇavaṁ etadavoca: Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṁ māṇavaṁ ovaṭṭikāyaṁ parāmasitvā etadavoca: ‘ayaṁ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo. Āyāma, samma jotipāla, kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ dassanāya u
When he said this, Jotipāla said to him, ‘Enough, dear Ghaṭīkāra. What’s the use of seeing that shaveling, that fake ascetic?’ For a second time … and a third time, Ghaṭīkāra addressed Jotipāla, Then Ghaṭīkāra grabbed Jotipāla by the skirt-hem and said, ‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away. 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.’ So Jotipāla undid his skirt-hem and said to Ghaṭīk
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
jivhāya, āvuso, rase jivhāviññāṇe … kāyasmiṁ, āvuso, phoṭṭhabbe kāyaviññāṇe … manasmiṁ, āvuso, dhamme manoviññāṇe manoviññāṇaviññātabbesu dhammesu yo chando yo rāgo yā nandī yā taṇhā ye ca upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi. Evaṁ kho me, āvuso, jānato evaṁ passato imesu chasu ajjhattikabāhiresu āyatanesu anupādāya āsavehi cittaṁ vimuttan’ti. Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṁ abhinanditabbaṁ anumodit
tongue … body … mind, ideas, mind consciousness, and things knowable by mind consciousness. That is how I know and see regarding these six interior and exterior sense fields so that my mind is freed from defilements by not grasping.’ Saying ‘Good!’ you should applaud and cheer that mendicant’s statement, then ask a further question: ‘Sir, how does the venerable know and see so that he has eradicated I-making, mine-making, and the underlying tendency to conceit for this conscious body and externa
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Evaṁ me sutaṁ— “Evaṁ, bhante”ti kho āyasmā rāhulo bhagavato paṭissutvā nisīdanaṁ ādāya bhagavantaṁ piṭṭhito piṭṭhito anubandhi. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “paripakkā kho rāhulassa vimuttiparipācanīyā dhammā. Yannūnāhaṁ rāhulaṁ uttariṁ āsavānaṁ khaye vineyyan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Sāvatthiyaṁ piṇḍāya car
So I have heard. “Yes, sir,” replied Rāhula. Taking his sitting cloth he followed behind the Buddha. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then as he was in private retreat this thought came to his mind, “The qualities that ripen in freedom have ripened in Rāhula. Why don’t I lead him further to the ending of defilements?” Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Then, after the meal,
私はこのように聞いた。かくのごとき一時、世尊はサーヴァッティーの近く、ジェータ林のアナータピンディカの園精舎に滞在しておられた。その折、世尊は独坐して内省されているうちに、かかる思念が心に生じた。「ラーフラの心においては、解脱へと熟すべき諸法がすでに成熟している。今こそ彼をさらに導き、諸漏の滅尽へと至らしめるべきではないか」と。やがて世尊は早暁に衣を整え、鉢と衣を携えて托鉢のためサーヴァッティーへと入られた。そして食事を終えられた後、「はい、世尊よ」とラーフラは答えた。彼は坐具を携え、世尊の後に従って歩んだ。
智慧
中部経典
趣旨一致
長
“No hidaṁ, āvuso”. “Kiṁ panāvuso, cittavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti? “No hidaṁ, āvuso”. “Kiṁ nu kho, āvuso, diṭṭhivisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti? “No hidaṁ, āvuso”. “Kiṁ panāvuso, kaṅkhāvitaraṇavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?
“Certainly not.” “Well, is the spiritual life lived under the Buddha for the sake of purification of mind?” “Certainly not.” “Is the spiritual life lived under the Buddha for the sake of purification of view?” “Certainly not.” “Well, is the spiritual life lived under the Buddha for the sake of purification by traversing doubt?”
「断じてそうではありません。」「では、梵行は心の清浄のために世尊のもとで修められるのですか？」「断じてそうではありません。」「では、梵行は見解の清浄のために世尊のもとで修められるのですか？」「断じてそうではありません。」「では、梵行は疑いを超えることによる清浄のために世尊のもとで修められるのですか？」
智慧
中部経典
趣旨一致
長
‘alaṁ, samma ghaṭikāra. Kiṁ pana tena muṇḍakena samaṇakena diṭṭhenā’ti? Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṁ māṇavaṁ sīsaṁnhātaṁ kesesu parāmasitvā etadavoca: ‘yāvatādohipi, samma ghaṭikārā’ti? ‘Yāvatādohipi, samma jotipāla. Tathā hi pana me sādhusammataṁ tassa bhagavato dassanaṁ arahato sammāsambuddhassā’ti. ‘Tena hi, samma ghaṭikāra, muñca; gamissāmā’ti. ‘ayaṁ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo. Āyāma, samma jotipāla, kassapaṁ bhagavantaṁ
‘Enough, dear Ghaṭīkāra. What’s the use of seeing that shaveling, that fake ascetic?’ Then Ghaṭīkāra grabbed Jotipāla by the hair of his freshly-washed head and said, ‘You’d even milk it to this extent, dear Ghaṭīkāra?’ ‘I even milk it to this extent, dear Jotipāla. For that is how holy I deem it to see that Blessed One.’ ‘Well then, dear Ghaṭīkāra, release me, we shall go.’ ‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away. Let’s go to see the Blessed One Kassapa, the perfected one
智慧
中部経典
趣旨一致
長
Tāhaṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhiṁ. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhiṁ: “sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti. So kho ahaṁ, āvuso, aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya mah
I gained faith in the Realized One, and reflected: “Life at home is cramped and dirty, life gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?” After some time I gave up a large or small fortune, and a large or small family circle. I shaved off hair and beard, dressed in ocher robes, and went forth from
智慧
中部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā gajaṅgalāyaṁ viharati suveḷuvane. Kathañcānanda, sekho hoti pāṭipado? Evaṁ kho, ānanda, sekho hoti pāṭipado. Idhānanda, bhikkhuno cakkhunā rūpaṁ disvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya uppajjati manāpaṁ,
So I have heard. At one time the Buddha was staying near Kajaṅgalā in a bamboo grove. And how are they a practicing trainee? That’s how they are a practicing trainee. When a mendicant sees a sight with their eyes, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them. They are horrified, repelled, and disgusted by that. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a
このように私は聞いた。あるとき、世尊はカジャンガラーの近くにある竹林に滞在しておられた。では、いかにして修行中の者は修行に励む者となるのか。それが、修行に励む者のあり方である。比丘が眼をもって色を見るとき、可意なるもの、不可意なるもの、そして可意にして不可意なるものが生じる。彼はそれに対して戦慄し、厭離し、嫌悪を抱く。耳をもって声を聞くとき……鼻をもって香を嗅ぐとき……舌をもって味を味わうとき……身をもって触を感じるとき……
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
napi kira maṁ tvaṁ vadesi: ‘ahaṁ, bhante, bhagavati brahmacariyaṁ carissāmi, bhagavā me byākarissati: Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi? ‘ehi tvaṁ, mālukyaputta, mayi brahmacariyaṁ cara, ahaṁ te byākarissāmi: “No hetaṁ, bhante”. “Tvaṁ vā pana maṁ evaṁ avaca: ‘ahaṁ, bhante, bhagavati brahmacariyaṁ carissāmi, bhagavā me byākarissati: “No hetaṁ, bhante”. “Iti kira, mālukyaputta, nevāhaṁ taṁ vadāmi: Yo kho, mālukyaputta, evaṁ vadeyya:
And you never said to me: ‘Sir, I will lead the spiritual life under the Buddha, and the Buddha will declare these things to me.’ In that case, you futile man, who are you and what do you want to disavow? ‘Come, Māluṅkyaputta, lead the spiritual life under me, and I will declare these things to you’?” “No, sir.” “Or did you ever say to me: ‘Sir, I will lead the spiritual life under the Buddha, and the Buddha will declare these things to me’?” “No, sir.” “So it seems that I did not say to you: Su
経典データの出典: SuttaCentral（CC0ライセンス）