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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
Yaṁ kho pana ayamāyasmā dhammaṁ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo mūḷhenā’ti. Atthi nu kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya— jānāmīti, apassaṁ vā vadeyya— passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāyāti? Tamenaṁ samannesamāno evaṁ jānāti: ‘natthi kho imassāyasmato tathārūpā mohanīyā dhammā yathārū
And the principle that they teach is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute. It’s not easy for someone with delusion to teach this.’ ‘Does this venerable have any qualities that promote delusion? Such qualities that, were their mind to be overwhelmed by them, they might say that they know, even though they don’t know, or that they see, even though they don’t see; or that they might encourage others to do what is f
智慧
中部経典
趣旨一致
長
Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṁyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya: ‘diṭṭhe kho ahaṁ, āvuso, anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharāmi. Sute kho ahaṁ, āvuso …pe… mute kho ahaṁ, āvuso … viññāte kho ahaṁ, āvuso, anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharāmi. Evaṁ kho me, āvuso, jānato evaṁ p
For a mendicant with defilements ended—who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—it is in line with the teaching to answer: ‘Regarding what is seen, reverends, I live without getting involved or shying away, independent, untied, liberated, detached, with mind free of boundaries. Regarding what is heard … thought … or known, I live
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
evaṁ kho, āvuso, anāgataṁ paṭikaṅkhati. Iti me cakkhu siyā anāgatamaddhānaṁ iti rūpāti— appaṭiladdhassa paṭilābhāya cittaṁ paṇidahati, cetaso paṇidhānapaccayā tadabhinandati, tadabhinandanto anāgataṁ paṭikaṅkhati. Iti me sotaṁ siyā anāgatamaddhānaṁ iti saddāti …pe… iti me ghānaṁ siyā anāgatamaddhānaṁ iti gandhāti … iti me jivhā siyā anāgatamaddhānaṁ iti rasāti … iti me kāyo siyā anāgatamaddhānaṁ iti phoṭṭhabbāti … iti me mano siyā anāgatamaddhānaṁ iti dhammāti— appaṭiladdhassa paṭilābhāya cittaṁ
That’s how you anticipate the future. The heart is set on getting what it does not have, thinking: ‘May I have such eyes and such sights in the future.’ So you take pleasure in that, and that’s when you anticipate the future. The heart is set on getting what it does not have, thinking: ‘May I have 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 in the future.’ So you take pleasure in that, and tha
智慧
中部経典
趣旨一致
長
pe… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya. Puna caparaṁ, ānanda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ … pe… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya. Puna caparaṁ,
They turn their mind away from those things … If they don’t attain the ending of defilements, they’re reborn spontaneously … and are not liable to return from that world. This too is the path and the practice for giving up the five lower fetters. Furthermore, a mendicant, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. Th
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
atha tamhi saddhaṁ niveseti, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṁ odahati, ohitasoto dhammaṁ suṇāti, sutvā dhammaṁ dhāreti, dhatānaṁ dhammānaṁ atthaṁ upaparikkhati, atthaṁ upaparikkhato dhammā nijjhānaṁ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussahitvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṁ sacchikaroti paññāya ca naṁ ativijjha passati. Ettāvatā kho, bhāradvāja, saccānubodho hoti, ettāvatā sacca
Next, they place faith in them. When faith has arisen they approach the teacher. They pay homage, actively listen, hear the teachings, remember the teachings, examine their meaning, and accept them after deliberation. Then enthusiasm springs up; they apply zeal, weigh up, and strive. Striving, they directly realize the ultimate truth, and see it with penetrating wisdom. That’s how the awakening to truth is defined, Bhāradvāja. I describe the awakening to truth as defined in this way. But this is
智慧
中部経典
趣旨一致
長
Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho— ime kho, āvuso, pañcupādānakkhandhā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Kathaṁ jānato panāyasmato, kathaṁ passato imesu pañcasu upādānakkhandhesu anupādāya āsavehi cittaṁ vimuttan’ti? Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṁyojanassa sammadaññāvimuttassa ayamanudhammo
That is: the grasping aggregates of form, feeling, perception, choices, and consciousness. These are the five grasping aggregates that have been rightly explained by the Buddha. How does the venerable know and see regarding these five grasping aggregates so that your mind is freed from defilements by not grasping?’ For a mendicant with defilements ended it is in line with the teaching to answer: ‘Reverends, knowing that form is powerless, faded, and unreliable, I understand that my mind is freed
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
evaṁ kho, āvuso, anāgataṁ nappaṭikaṅkhati. Iti me cakkhu siyā anāgatamaddhānaṁ iti rūpāti— appaṭiladdhassa paṭilābhāya cittaṁ nappaṇidahati, cetaso appaṇidhānapaccayā na tadabhinandati, na tadabhinandanto anāgataṁ nappaṭikaṅkhati. Iti me sotaṁ siyā anāgatamaddhānaṁ iti saddāti …pe… iti me ghānaṁ siyā anāgatamaddhānaṁ iti gandhāti … iti me jivhā siyā anāgatamaddhānaṁ iti rasāti … iti me kāyo siyā anāgatamaddhānaṁ iti phoṭṭhabbāti … iti me mano siyā anāgatamaddhānaṁ iti dhammāti— appaṭiladdhassa p
That’s how you don’t anticipate the future. The heart is not set on getting what it does not have, thinking: ‘May I have such eyes and such sights in the future.’ So you don’t take pleasure in that, and that’s when you no longer anticipate the future. The heart is not set on getting what it does not have, thinking: ‘May I have 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 in the future.’ So you
智慧
中部経典
趣旨一致
長
Te amuṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāresuṁ. Neva kho, bhikkhave, addasaṁsu nevāpiko ca nevāpikaparisā ca catutthānaṁ migajātānaṁ āsayaṁ, yattha te gāhaṁ gaccheyyuṁ. Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi: ‘sace kho mayaṁ catutthe migajāte ghaṭṭessāma, te ghaṭṭitā aññe ghaṭṭissanti te ghaṭṭitā aññe ghaṭṭissanti. Evaṁ imaṁ nivāpaṁ nivuttaṁ sabbaso migajātā parimuñcissanti. Yepi te dutiyā migajātā evaṁ samacintesuṁ: Yannūna mayaṁ catutt
And that’s just what they did. But they couldn’t see the lair where the fourth herd of deer went to hide out. So the sower and his helpers thought, ‘If we disturb this fourth herd of deer, they’ll disturb others, who in turn will disturb even more. Then all of the deer will escape this seed we’ve sown. second … Why don’t we just keep an eye on that fourth herd?’ And that’s just what they did. And that’s how the fourth herd of deer escaped the sower’s power. I’ve made up this simile to make a poi
かくして彼らはそのようにした。しかし彼らは、第四の鹿の群れが身を潜める隠れ処を見つけることができなかった。そこで播種者とその手下たちはこう思った。「もしこの第四の鹿の群れを乱せば、彼らはまた他の者どもを乱し、さらにその者どもが一層多くの者どもを乱すであろう。そうなれば、すべての鹿どもがわれらの蒔いた種から逃れてしまうであろう。……いっそのこと、あの第四の群れをただ見守るにとどめようではないか。」かくして彼らはそのようにした。このようにして第四の鹿の群れは、播種者の支配から逃れたのである。わたしがこの譬えを説いたのは、一つの要点を示さんがためである。
智慧
中部経典
趣旨一致
長
kāmacchandaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi; byāpādaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi. “Kassa kho nāma tvaṁ, mālukyaputta, imāni evaṁ pañcorambhāgiyāni saṁyojanāni desitāni dhāresi? Anusetvevassa kāmarāgānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sattātipi na hoti, kuto panassa uppajjissati sattesu byāpādo? Anusetvevassa byāpādānusayo. Nanu, mālukyaputta, aññatitthiyā paribbājakā iminā taruṇūpam
sensual desire, and ill will. “Who on earth do you remember being taught the five lower fetters in that way? Yet the underlying tendency to sensual desire still lies within them. A little baby doesn’t even have a concept of ‘sentient beings’, so how could ill will for sentient beings possibly arise in them? Yet the underlying tendency to ill will still lies within them. Wouldn’t the wanderers of other religions fault you using the simile of the infant?” Wouldn’t the wanderers of other religions
智慧
中部経典
趣旨一致
長
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ
He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He proclaims a teaching that is good in the beginning, good in the middle,
智慧
中部経典
趣旨一致
長
Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṁ abhinanditabbaṁ, anumoditabbaṁ. ‘Sādhū’ti bhāsitaṁ abhinanditvā anumoditvā uttariṁ pañho pucchitabbo. ‘Chayimā, āvuso, dhātuyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Katamā cha? Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu— imā kho, āvuso, cha dhātuyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Kathaṁ jānato panāyasmato, kathaṁ passato imāsu chasu dhātūsu anupādāya ās
Saying ‘Good!’ you should applaud and cheer that mendicant’s statement, then ask a further question: ‘Reverend, these six elements have been rightly explained by the Buddha. What six? The elements of earth, water, fire, air, space, and consciousness. These are the six elements that have been rightly explained by the Buddha. How does the venerable know and see regarding these six elements so that your mind is freed from defilements by not grasping?’ For a mendicant with defilements ended it is in
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
ubhayametaṁ paccuppannaṁ. Tasmiñce paccuppanne chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṁhīrati— evaṁ kho, āvuso, paccuppannesu dhammesu saṁhīrati. Yañcāvuso, cakkhu ye ca rūpā— ubhayametaṁ paccuppannaṁ. Tasmiñce paccuppanne chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṁhīrati. Yañcāvuso, sotaṁ ye ca saddā …pe… yañcāvuso,
are presently arisen. If consciousness gets tied up there in the present with desire and lust, you take pleasure in that, and that’s when you falter amid presently arisen phenomena. That’s how you falter amid presently arisen phenomena. Both the eye and sights are presently arisen. If consciousness gets tied up there in the present with desire and lust, you take pleasure in that, and that’s when you falter amid presently arisen phenomena. Both the ear and sounds … nose and smells … tongue and ta
智慧
中部経典
趣旨一致
長
‘aho vata ahameva bhattagge bhuttāvī anumodeyyaṁ, na añño bhikkhu bhattagge bhuttāvī anumodeyyā’ti. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu bhattagge bhuttāvī anumodeyya, na so bhikkhu bhattagge bhuttāvī anumodeyya. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: ‘aho vata ahameva ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseyyaṁ, na añño bhikkhu ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseyyā’ti. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu ārāmagatānaṁ up
‘I hope that I alone give the verses of appreciation after eating in the refectory, not some other mendicant.’ But it’s possible that some other mendicant gives the verses of appreciation after eating in the refectory … It’s possible that some mendicant might wish: ‘Oh, I hope that I might teach the Dhamma to the monks, nuns, laymen, and laywomen in the monastery, not some other mendicant.’ But it’s possible that some other mendicant teaches the Dhamma … “Reverends, these four individuals are fo
「願わくば、食堂にて食後の偈を唱えるのは、他の比丘にあらず、我ひとりならんことを」と。されど、他の比丘が食堂にて食後の偈を唱えることもあり得る……また、ある比丘はかく願うこともあり得る。「願わくば、僧院にて比丘・比丘尼・優婆塞・優婆夷に対して法を説くのは、他の比丘にあらず、我ならんことを」と。されど、他の比丘が法を説くこともあり得る……「尊き方々よ、これら四種の人は……」
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa dhammātipi na hoti, kuto panassa uppajjissati dhammesu vicikicchā? Anusetvevassa vicikicchānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sīlātipi na hoti, kuto panassa uppajjissati sīlesu sīlabbataparāmāso? Anusetvevassa sīlabbataparāmāsānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa kāmātipi na hoti, kuto panassa uppajjissati kāmesu kāmacchando? Evaṁ vutte, āyasmā ānando bhagavanta
A little baby doesn’t even have a concept of ‘teachings’, so how could doubt about the teachings possibly arise in them? Yet the underlying tendency to doubt still lies within them. A little baby doesn’t even have a concept of ‘precepts’, so how could misapprehension of precepts and observances possibly arise in them? Yet the underlying tendency to misapprehension of precepts and observances still lies within them. A little baby doesn’t even have a concept of ‘sensual pleasures’, so how could de
智慧
中部経典
趣旨一致
長
yo cāvuso, mano ye ca dhammā— Kathañca, āvuso, paccuppannesu dhammesu na saṁhīrati? ubhayametaṁ paccuppannaṁ. Tasmiñce paccuppanne na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto paccuppannesu dhammesu na saṁhīrati— evaṁ kho, āvuso, paccuppannesu dhammesu na saṁhīrati. Yañcāvuso, cakkhu ye ca rūpā— ubhayametaṁ paccuppannaṁ. Tasmiñce paccuppanne na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa na
mind and ideas And how do you not falter amid presently arisen phenomena? are presently arisen. If consciousness doesn’t get tied up there in the present with desire and lust, you don’t take pleasure in that, and that’s when you no longer falter amid presently arisen phenomena. That’s how you don’t falter amid presently arisen phenomena. Both the eye and sights are presently arisen. If consciousness doesn’t get tied up there in the present with desire and lust, you don’t take pleasure in that, a
智慧
中部経典
趣旨一致
長
Idhāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti. Idha panāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti. Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, ayaṁ imesaṁ dvinnaṁ puggalānaṁ sāṅgaṇānaṁyeva sataṁ hīnapuriso akkhāyati. Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, ayaṁ imesaṁ dvinnaṁ puggalāna
One individual without a blemish doesn’t truly understand: ‘There is no blemish in me.’ But another individual without a blemish does truly understand: ‘There is no blemish in me.’ In this case, of the two individuals with a blemish, the one who doesn’t understand is said to be worse, while the one who does understand is better. And of the two individuals without a blemish, the one who doesn’t understand is said to be worse, It’s possible that some mendicant might wish: ‘Oh, I hope that the monk
以下は中部経典（MN5 §2.5–25.2）の翻訳です。
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垢なき者の中にも、「我に垢なし」と真に了知せざる者がある。また垢なき者の中にも、「我に垢なし」と真に了知する者がある。この場合、垢ある二者のうち、了知せざる者は劣れりと説かれ、了知する者は勝れりとされる。そして垢なき二者のうち、了知せざる者は劣れりと説かれる。ある比丘がかく念ずることあらん——「願わくは、かの比丘が……」と。
智慧
中部経典
趣旨一致
長
Bhagavā etadavoca: “Idhānanda, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto Tassa so sīlabbataparāmāso thāmagato appaṭivinīto orambhāgiyaṁ saṁyojanaṁ. Kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena; uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti. Tassa so kāmarāgo thāmagato appaṭivinīto orambhāgiyaṁ saṁyojanaṁ. Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena;
The Buddha said this: “Ānanda, take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. That misapprehension of precepts and observances is entrenched in them, not eliminated: it is a lower fetter. Their heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire th
智慧
中部経典
趣旨一致
長
“Payirupāsanāya kho, bhāradvāja, upasaṅkamanaṁ bahukāraṁ. “Upasaṅkamanassa kho, bhāradvāja, saddhā bahukārā. No cetaṁ saddhā jāyetha, nayidaṁ upasaṅkameyya. Yasmā ca kho saddhā jāyati tasmā upasaṅkamati. Tasmā upasaṅkamanassa saddhā bahukārā”ti. “Saccānurakkhaṇaṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānurakkhaṇaṁ bhavaṁ gotamo byākāsi; tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā. Mayañhi, bho gotama, pubbe evaṁ jānāma: ‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, ke ca
Approaching is helpful for paying homage … Faith is helpful for approaching a teacher. If you don’t give rise to faith, you won’t approach a teacher. You approach a teacher because you have faith. That’s why faith is helpful for approaching a teacher.” “I’ve asked the worthy Gotama about the preservation of truth, and he has answered me. I endorse and accept this, and am satisfied with it. Worthy Gotama, I used to think this: ‘Who are these shavelings, fake ascetics, primitives, black spawn from
智慧
中部経典
趣旨一致
長
Katamāni cha? Cakkhu ceva rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca— imāni kho, āvuso, cha ajjhattikabāhirāni āyatanāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni. Kathaṁ jānato panāyasmato, kathaṁ passato imesu chasu ajjhattikabāhiresu āyatanesu anupādāya āsavehi cittaṁ vimuttan’ti?
What six? The eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and ideas. These are the six interior and exterior sense fields that have been rightly explained by the Buddha. How does the venerable know and see regarding these six interior and exterior sense fields so that your mind is freed from defilements by not grasping?’
智慧
中部経典
趣旨一致
長
yā cāvuso, jivhā ye ca rasā … yo cāvuso, kāyo ye ca phoṭṭhabbā … yo cāvuso, mano ye ca dhammā— Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha, yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti. “dhāresi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañcā”ti? pariyāpuṇāhi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; dhāre
tongue and tastes … body and touches … mind and ideas This is how I understand the detailed meaning of that brief summary recital given by the Buddha. If you wish, you may go to the Buddha and ask him about this. You should remember it in line with the Buddha’s answer.” “Mendicant, do you remember the summary recital and the analysis of the one who has one fine night?” memorize it, and remember it. It is beneficial and relevant to the fundamentals of the spiritual life.”
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）