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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, ānanda, jotipālassa māṇavassa etadahosi: ‘acchariyaṁ vata bho, abbhutaṁ vata bho. Yatra hi nāmāyaṁ ghaṭikāro kumbhakāro ittarajacco samāno amhākaṁ sīsaṁnhātānaṁ kesesu parāmasitabbaṁ maññissati; na vatidaṁ kira orakaṁ maññe bhavissatī’ti; ghaṭikāraṁ kumbhakāraṁ etadavoca:
Then Jotipāla thought, ‘Oh lord, how incredible, how amazing, how this potter Ghaṭīkāra, though of lowly birth, should presume to grab me by the hair of my freshly-washed head! This must be no ordinary matter.’ He said to Ghaṭīkāra,
智慧
中部経典
趣旨一致
長
Taṁ kiṁ maññasi, bhāradvāja, nanu evaṁ sante brāhmaṇānaṁ amūlikā saddhā sampajjatī”ti? Idameva saccaṁ, moghamaññan’”ti? “No hidaṁ, bho gotama”. “Kiṁ pana, bhāradvāja, atthi koci brāhmaṇānaṁ ekācariyopi, ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha: ‘ahametaṁ jānāmi, ahametaṁ passāmi. Idameva saccaṁ, moghamaññan’”ti? “No hidaṁ, bho gotama”. “Kiṁ pana, bhāradvāja, yepi te brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ
What do you think, Bhāradvāja? This being so, doesn’t the brahmins’ faith turn out to be baseless?” this is the only truth, anything else is futile’?” “No, worthy Gotama.” “Well, is there even a single tutor of the brahmins, or a tutors’ tutor, or anyone back to the seventh generation of tutors, who says this: ‘I know this, I see this: this is the only truth, anything else is futile’?” “No, worthy Gotama.” “Well, what of the ancient seers of the brahmins, namely Aṭṭhaka, Vāmaka, Vāmadeva, Vessām
智慧
中部経典
趣旨一致
長
Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato ahosiṁ, 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 ahosiṁ. Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato ahosiṁ; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā ahosiṁ. Samphappalāpaṁ pahāya samphappalāpā paṭivirato ahosiṁ
I gave up divisive speech. I didn’t repeat in one place what I heard in another so as to divide people against each other. Instead, I reconciled those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony. I gave up harsh speech. I spoke in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. I gave up talking nonsense. My words were timely, true, and meaningful, i
智慧
中部経典
趣旨一致
長
so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, evaṁnāmo evaṅgotto iti vā’ti; ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, dīgho vā rasso vā majjhimo vā’ti; ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, kāḷo vā sāmo vā maṅguracchavī vā’ti; ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, amukasmiṁ gāme vā nigame vā nagare vā’ti; ‘na tāvāhaṁ imaṁ sallaṁ āhar
He’d say: ‘I won’t extract this arrow as long as I don’t know the following things about the man who wounded me: his name and clan; whether he’s tall, short, or medium; whether his skin is black, brown, or dingy; and what village, town, or city he comes from. I won’t extract this arrow as long as I don’t know whether the bow that wounded me was straight or recurved; ‘I will not lead the spiritual life under the Buddha until the Buddha declares to me whether the bow-string is made of swallow-wort
智慧
中部経典
趣旨一致
長
svānussutaṁyeva hoti …pe… suparivitakkitaṁyeva hoti …pe… sunijjhāyitaṁyeva hoti, tañca hoti rittaṁ tucchaṁ musā; no cepi sunijjhāyitaṁ hoti, tañca hoti bhūtaṁ tacchaṁ anaññathā. Saccamanurakkhatā, bhāradvāja, viññunā purisena nālamettha ekaṁsena niṭṭhaṁ gantuṁ: ‘idameva saccaṁ, moghamaññan’”ti. “Pubbeva kho tvaṁ, bhāradvāja, saddhaṁ agamāsi, anussavaṁ idāni vadesi. Pañca kho ime, bhāradvāja, dhammā diṭṭheva dhamme dvedhā vipākā. Katame pañca? Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjh
something may be well transmitted … something may be well thought out … something may be well deliberated, it may be vacuous, hollow, and false. And even if something is not well deliberated, it may be true and real, not otherwise. For a sensible person who is preserving truth this is not sufficient to come to the categorical conclusion: ‘This is the only truth, anything else is futile.’” “First you relied on faith, now you speak of oral transmission. These five things can be seen to turn out in
智慧
中部経典
趣旨一致
長
tulākūṭakaṁsakūṭamānakūṭā paṭivirato ahosiṁ, ukkoṭanavañcananikatisāciyogā paṭivirato ahosiṁ, chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato ahosiṁ. So santuṭṭho ahosiṁ kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamiṁ samādāyeva pakkamiṁ. Naccagītavāditavisūkadassanā paṭivirato ahosiṁ. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; evameva kho ahaṁ, āvuso; santuṭṭho ahosiṁ kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena.
falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence. I became content with robes to look after the body and almsfood to look after the belly. Wherever I went, I set out taking only these things. I refrained from seeing shows of dancing, singing, and music . Like a bird: wherever it flies, wings are its only burden. In the same way, I became content with robes to look after the body and almsfood to look a
智慧
中部経典
趣旨一致
長
Yadatītaṁ pahīnaṁ taṁ, appattañca anāgataṁ. Paccuppannañca yo dhammaṁ, tattha tattha vipassati; Asaṁhīraṁ asaṅkuppaṁ, taṁ vidvā manubrūhaye. ‘Kathañca, āvuso, atītaṁ anvāgameti? Kathañca, āvuso, atītaṁ nānvāgameti? Kathañca, āvuso, anāgataṁ paṭikaṅkhati? Kathañca, āvuso, anāgataṁ nappaṭikaṅkhati?
What’s past is left behind, the future has not arrived; and any present phenomenon you clearly discern in every case. The unfaltering, the unshakable: having known that, foster it. And how do you run back to the past? … And how do you not run back to the past? … And how do you anticipate the future? … And how do you not anticipate the future? …
智慧
中部経典
趣旨一致
長
“Usmā āyuṁ paṭicca tiṭṭhatī”ti. “Idāneva kho mayaṁ, āvuso, āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma: ‘āyu usmaṁ paṭicca tiṭṭhatī’ti. Idāneva pana mayaṁ, āvuso, āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma: ‘usmā āyuṁ paṭicca tiṭṭhatī’ti. Yathā kathaṁ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti? “Tena hāvuso, upamaṁ te karissāmi; upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti. Seyyathāpi, āvuso, telappadīpassa jhāyato acciṁ paṭicca ābhā paññāyati, ābhaṁ paṭicca acci paññāyati; eva
“Warmth depends on vitality to continue.” “Just now I understood you to say: ‘Vitality depends on warmth to continue.’ But I also understood you to say: ‘Warmth depends on vitality to continue.’ How then should we see the meaning of this statement?” “Well then, reverend, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose there was an oil lamp burning. The luminosity appears dependent on the flame, and the flame appears depende
智慧
中部経典
趣旨一致
長
Api ca, bhāradvāja, susaddahitaṁyeva hoti, tañca hoti rittaṁ tucchaṁ musā; no cepi susaddahitaṁ hoti, tañca hoti bhūtaṁ tacchaṁ anaññathā. Api ca, bhāradvāja, surucitaṁyeva hoti …pe… “Kittāvatā pana, bho gotama, saccānurakkhaṇā hoti, kittāvatā saccamanurakkhati? diṭṭhinijjhānakkhanti cepi, bhāradvāja, purisassa hoti; ‘evaṁ me diṭṭhinijjhānakkhantī’ti— iti vadaṁ saccamanurakkhati, na tveva tāva ekaṁsena niṭṭhaṁ gacchati: ‘idameva saccaṁ, moghamaññan’ti. Ettāvatā kho, bhāradvāja, saccānurakkhaṇā h
Even though you have full faith in something, it may be vacuous, hollow, and false. And even if you don’t have full faith in something, it may be true and real, not otherwise. Even though you fully endorse something … “But worthy Gotama, how do you define the preservation of truth?” or has accepted a view after contemplation, they preserve truth by saying, ‘Such is the view I have accepted after contemplation.’ But they don’t yet come to the categorical conclusion: ‘This is the only truth, anyth
智慧
中部経典
趣旨一致
中
Kathañca, āvuso, paccuppannesu dhammesu saṁhīrati? Kathañca, āvuso, paccuppannesu dhammesu na saṁhīrati? evaṁ kho, āvuso, paccuppannesu dhammesu na saṁhīrati.
And how do you falter amid presently arisen phenomena? … And how do you not falter amid presently arisen phenomena? … That’s how you don’t falter amid presently arisen phenomena.
智慧
中部経典
趣旨一致
長
Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave …pe… pāpimato. Puna caparaṁ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave …pe… pāpimato. Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave …pe… pāpimato. “Na,
Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. This is called a mendicant who has blinded Māra … Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. This is called a mendicant who has blinded Māra … Furthermore, a mendicant, going totally
さらに、比丘は、空無辺処を完全に超越し、「識は無辺なり」と知りながら、識無辺処に入り、そこに留まる。これを、悪魔の眼を盲いさせた比丘と呼ぶ……さらに、比丘は、識無辺処を完全に超越し、「何ものも存在しない」と知りながら、無所有処に入り、そこに留まる。これを、悪魔の眼を盲いさせた比丘と呼ぶ……さらに、比丘は、完全に
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
智慧
中部経典
趣旨一致
長
Imāni kho, āvuso, pañcindriyāni kiṁ paṭicca tiṭṭhantī”ti? Imāni kho, āvuso, pañcindriyāni āyuṁ paṭicca tiṭṭhantī”ti. “Āyu panāvuso, kiṁ paṭicca tiṭṭhatī”ti? “Āyu usmaṁ paṭicca tiṭṭhatī”ti. “Usmā panāvuso, kiṁ paṭicca tiṭṭhatī”ti? “Teva nu kho, āvuso, āyusaṅkhārā, te vedaniyā dhammā udāhu aññe āyusaṅkhārā aññe vedaniyā dhammā”ti? “Na kho, āvuso, teva āyusaṅkhārā te vedaniyā dhammā. Te ca hāvuso, āyusaṅkhārā abhaviṁsu te vedaniyā dhammā, na yidaṁ saññāvedayitanirodhaṁ samāpannassa bhikkhuno vuṭṭhā
“These five faculties depend on what to continue?” “These five faculties depend on vitality to continue.” “But what does vitality depend on to continue?” “Vitality depends on warmth to continue.” “But what does warmth depend on to continue?” “Are the vital forces and the phenomena that are felt one and the same? Or are the vital forces one thing, and the phenomena that are felt another?” “The vital forces are not the same things as the phenomena that are felt. For if the vital forces and the phe
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Vibhajatāyasmā mahākaccāno agaruṁ karitvā”ti. “Tena hāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṁ. Āyasmā mahākaccāno etadavoca: “Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘Atītaṁ nānvāgameyya, Taṁ ve bhaddekarattoti, santo ācikkhate munī’ti. Imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vi
Please explain this, if it’s no trouble.” “Well then, reverends, listen and apply your mind well, I will speak.” “Yes, reverend,” they replied. Venerable Mahākaccāna said this: “Reverends, the Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail: ‘Don’t run back to the past … that’s who has one fine night— so declares the peaceful sage.’ And this is how I understand the detailed meaning of this summary recital. And how do you run back to the
智慧
中部経典
趣旨一致
長
Atha kho bhagavā āyasmato raṭṭhapālassa cetasā ceto paricca manasākāsi. Yathā bhagavā aññāsi: “abhabbo kho raṭṭhapālo kulaputto sikkhaṁ paccakkhāya hīnāyāvattitun”ti, atha kho bhagavā āyasmantaṁ raṭṭhapālaṁ etadavoca: “yassadāni tvaṁ, raṭṭhapāla, kālaṁ maññasī”ti. Atha kho āyasmā raṭṭhapālo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā senāsanaṁ saṁsāmetvā pattacīvaramādāya yena thullakoṭṭhikaṁ tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena thullakoṭṭhiko tadavasari. Tatra sudaṁ
Then the Buddha focused on encompassing Raṭṭhapāla’s mind. When he knew that it was impossible for Raṭṭhapāla to resign the training and return to a lesser life, he said, “Please, Raṭṭhapāla, go at your convenience.” And then Raṭṭhapāla got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he set his lodgings in order and, taking his bowl and robe, set out for Thullakoṭṭhika. Traveling stage by stage, he arrived at Thullakoṭṭhika, where he stayed in Kin
智慧
中部経典
趣旨一致
長
ime āsavāti yathābhūtaṁ abbhaññāsiṁ, ayaṁ āsavasamudayoti yathābhūtaṁ abbhaññāsiṁ, ayaṁ āsavanirodhoti yathābhūtaṁ abbhaññāsiṁ, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ abbhaññāsiṁ. “Idha, bhikkhave, bhikkhu aññaṁ byākaroti: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti. Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha. Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi. Khīṇā jāti, vus
I truly understood: “These are defilements”… “This is the origin of defilements” … “This is the cessation of defilements” … “This is the practice that leads to the cessation of defilements”. “Take a mendicant who declares enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’ Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
evaṁ kho, āvuso, atītaṁ anvāgameti. Iti me cakkhu ahosi atītamaddhānaṁ iti rūpāti— tattha chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto atītaṁ anvāgameti. Iti me sotaṁ ahosi atītamaddhānaṁ iti saddāti …pe… iti me ghānaṁ ahosi atītamaddhānaṁ iti gandhāti … iti me jivhā ahosi atītamaddhānaṁ iti rasāti … iti me kāyo ahosi atītamaddhānaṁ iti phoṭṭhabbāti … iti me mano ahosi atītamaddhānaṁ iti dhammāti— tattha chandarāgappaṭibaddhaṁ hoti viñ
That’s how you run back to the past. Consciousness gets tied up there with desire and lust, thinking: ‘In the past I had such eyes and such sights.’ So you take pleasure in that, and that’s when you run back to the past. Consciousness gets tied up there with desire and lust, thinking: ‘In the past I had such ears and such sounds … such a nose and such smells … such a tongue and such tastes … such a body and such touches … such a mind and such ideas.’ So you take pleasure in that, and that’s when
智慧
中部経典
趣旨一致
長
“Dve kho, āvuso, paccayā animittāya cetovimuttiyā samāpattiyā— sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro. Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā samāpattiyā”ti. “Kati panāvuso, paccayā animittāya cetovimuttiyā ṭhitiyā”ti? “Tayo kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā— sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro, pubbe ca abhisaṅkhāro. Ime kho, āvuso, tayo paccayā animittāya cetovimuttiyā ṭhitiyā”ti. “Kati panāvuso, paccayā anim
“Two conditions are necessary to attain the signless release of the heart: not focusing on any signs, and focusing on the signless. These two conditions are necessary to attain the signless release of the heart.” “How many conditions are necessary to remain in the signless release of the heart?” “Three conditions are necessary to remain in the signless release of the heart: not focusing on any signs, focusing on the signless, and a previous determination. These three conditions are necessary to
智慧
中部経典
趣旨一致
長
evaṁ kho, āvuso, atītaṁ nānvāgameti. Iti me cakkhu ahosi atītamaddhānaṁ iti rūpāti— tattha na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto atītaṁ nānvāgameti. Iti me sotaṁ ahosi atītamaddhānaṁ iti saddāti …pe… iti me ghānaṁ ahosi atītamaddhānaṁ iti gandhāti … iti me jivhā ahosi atītamaddhānaṁ iti rasāti … iti me kāyo ahosi atītamaddhānaṁ iti phoṭṭhabbāti … iti me mano ahosi atītamaddhānaṁ iti dhammāti— tattha na chandarāgappaṭ
That’s how you don’t run back to the past. Consciousness doesn’t get tied up there with desire and lust, thinking: ‘In the past I had such eyes and such sights.’ So you don’t take pleasure in that, and that’s when you no longer run back to the past. Consciousness doesn’t get tied up there with desire and lust, thinking: ‘In the past I had such ears and such sounds … such a nose and such smells … such a tongue and such tastes … such a body and such touches … such a mind and such ideas.’ So you do
智慧
中部経典
趣旨一致
長
Te amuṁ nivāpaṁ nivuttaṁ nevāpikassa upanissāya āsayaṁ kappayiṁsu. Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi: ‘ye kho te paṭhamā migajātā amuṁ nivāpaṁ nivuttaṁ nevāpikassa …pe… ‘saṭhāssunāmime tatiyā migajātā ketabino, iddhimantāssunāmime tatiyā migajātā parajanā; imañca nāma nivāpaṁ nivuttaṁ paribhuñjanti, na ca nesaṁ jānāma āgatiṁ vā gatiṁ vā. Yannūna mayaṁ imaṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāreyyāma, appeva nāma tatiyānaṁ migajātānaṁ ā
And that’s just what they did. So the sower and his helpers thought, ‘The first … ‘Wow, this third herd of deer is so sneaky and devious, they must be some kind of strange spirits with magical abilities! For they eat the seed we’ve sown without us knowing how they come and go. Why don’t we surround the seed on all sides by staking out high nets? Hopefully we might get to see the lair where they go to hide out.’ And that’s just what they did. And they saw the lair where the third herd of deer wen
かくして、蒔き手とその助手たちはそのように実行した。そこで蒔き手とその助手たちはこう思った。「この第三の鹿の群れは、なんと狡猾にして奸智に長けていることか。これはきっと何か不思議な霊力を持つ異形の存在に違いない。というのも、彼らはわれわれの蒔いた種を食み尽くしておきながら、いかにして来たり去ったりするのか、われわれにはまったく知る由もないのだから。四方をくまなく高い網で囲み、種を守ってはどうだろうか。そうすれば、彼らが身を潜める隠れ処を見届けることができるかもしれない。」かくして彼らはそのように実行した。そして彼らは、第三の鹿の群れが身を潜めるために赴いた隠れ処を、目の当たりにしたのであった。
智慧
中部経典
趣旨一致
長
Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā vuṭṭhānāyā”ti. “Yā cāyaṁ, āvuso, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti—ime dhammā nānātthā ceva nānābyañjanā ca udāhu ekatthā byañjanameva nānan”ti? “‘Paññavā paññavā’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, paññavāti vuccatī”ti? “‘Pajānāti pajānātī’ti kho, āvuso, tasmā paññavāti vuccati. Kiñca pajānāti? ‘Idaṁ dukkhan’ti pajānāti, ‘ayaṁ dukkhasamudayo’ti pajānāti, ‘ayaṁ duk
These two conditions are necessary to emerge from the signless release of the heart.” “The limitless release of the heart, and the release of the heart through nothingness, and the release of the heart through emptiness, and the signless release of the heart: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?” “They speak of ‘a wise person’. How is a wise person defined?” “They’re called wise because they understand. And what do
経典データの出典: SuttaCentral（CC0ライセンス）