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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
ime dhammā saṁsaṭṭhā udāhu visaṁsaṭṭhā? Labbhā ca panimesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti? “Yā cāvuso, paññā yañca viññāṇaṁ— ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā. Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetuṁ. Yaṁ hāvuso, pajānāti taṁ vijānāti, yaṁ vijānāti taṁ pajānāti. Tasmā ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā. Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti. “Yā cāvuso, paññā yañca viññāṇ
are these things mixed or separate? And can we completely disentangle them so as to describe the difference between them?” “Wisdom and consciousness— these things are mixed, not separate. And you can never completely disentangle them so as to describe the difference between them. For you understand what you cognize, and you cognize what you understand. That’s why these things are mixed, not separate. And you can never completely disentangle them so as to describe the difference between them.” “W
智慧
中部経典
趣旨一致
長
uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṁ yathābhūtaṁ nappajānāti. Tassa sā sakkāyadiṭṭhi thāmagatā appaṭivinītā orambhāgiyaṁ saṁyojanaṁ. Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena; uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti. Tassa sā vicikicchā thāmagatā appaṭivinītā orambhāgiyaṁ saṁyojanaṁ. Sīlabbataparāmāsapariyuṭṭhitena cetasā viharati sīlabbataparāmāsaparetena; uppannassa ca sīlabbataparāmāsassa nissaraṇaṁ yathābhūtaṁ nappajānāti. Sutavā ca kho, ānanda, ariy
and they don’t truly understand the escape from substantialist view that has arisen. That substantialist view is entrenched in them, not eliminated: it is a lower fetter. Their heart is overcome and mired in doubt, and they don’t truly understand the escape from doubt that has arisen. That doubt is entrenched in them, not eliminated: it is a lower fetter. Their heart is overcome and mired in misapprehension of precepts and observances, and they don’t truly understand the escape from misapprehens
智慧
中部経典
趣旨一致
長
Idamavoca sā devatā. Idaṁ vatvā tatthevantaradhāyi. “Na kho ahaṁ, āvuso, dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Tvaṁ panāvuso, dhāresi bhaddekarattassa uddesañca vibhaṅgañcā”ti? “Ahampi kho, bhikkhu, na dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Dhāresi pana tvaṁ, bhikkhu, bhaddekarattiyo gāthā”ti? “Na kho ahaṁ, āvuso, dhāremi bhaddekarattiyo gāthāti. Tvaṁ panāvuso, dhāresi bhaddekarattiyo gāthā”ti? “Ahampi kho, bhikkhu na dhāremi bhaddekarattiyo gāthāti. Uggaṇhāhi tvaṁ, bhikkhu, b
That’s what that deity said, before vanishing right there. “No, reverend, I do not. Do you?” “I also do not. But do you remember just the verses on the one who has one fine night?” “I do not. Do you?” “I also do not. Learn the summary recital and the analysis of the one who has one fine night, mendicant,
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca. Taṁ kissa hetu? Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca. Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṁ sāmikā ahikuṇapaṁ vā kukkurakuṇapaṁ vā manussakuṇapaṁ vā racayitvā aññissā kaṁsapātiyā paṭikujjitvā antarāpaṇaṁ paṭipajjeyyuṁ. Tamenaṁ jano disvā evaṁ vadeyya: ‘ambho, kimevidaṁ harīyati jaññajaññaṁ viyā’ti? Tamenaṁ uṭṭhahitvā
It’s because these spheres of bad, unskillful wishes are seen and heard to be not given up by that venerable. Why is that? It’s because these spheres of bad, unskillful wishes are seen and heard to be not given up by that venerable. Suppose a bronze cup was brought from a shop or smithy clean and bright. The owners were to prepare it with the carcass of a snake, a dog, or a human, cover it with a bronze lid, and parade it through the market-place. When people saw it they’d say: ‘Oh my, what is i
以下は該当箇所の翻訳です。
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その尊者において、かの悪しき不善なる欲望の領域が捨断されていないことが、見聞によって知られるがゆえに。それはなぜか。その尊者において、かの悪しき不善なる欲望の領域が捨断されていないことが、見聞によって知られるがゆえに。たとえば、ある青銅の杯が、店もしくは鍛冶場より、清浄にして光輝く状態でもたらされたとせよ。その持ち主がこれに蛇、犬、あるいは人間の死骸を納め、青銅の蓋をもって覆い、市場を練り歩いたとする。これを見た人々は言うであろう。「ああ、これはいったい何という——」
智慧
中部経典
趣旨一致
長
Tassa so kāmarāgo sānusayo pahīyati. Na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena; uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ pajānāti. Tassa so byāpādo sānusayo pahīyati. Yo, ānanda, maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ anāgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—netaṁ ṭhānaṁ vijjati. Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṁ acchetvā phegguṁ acchetvā sāracchedo bhaviss
That sensual desire, along with any underlying tendency to it, is given up in them. Their heart is not overcome and mired in ill will, and they truly understand the escape from ill will that has arisen. That ill will, along with any underlying tendency to it, is given up in them. There is a path and a practice for giving up the five lower fetters. It’s not possible to know or see or give up the five lower fetters without relying on that path and that practice. Suppose there was a large tree stan
智慧
中部経典
趣旨一致
中
nāsadā vākaraṁ migo; Bhutvā nivāpaṁ gacchāma, kandante migabandhake”ti. Āturaṁ bahusaṅkappaṁ, yassa natthi dhuvaṁ ṭhiti. Passa cittīkataṁ rūpaṁ, maṇinā kuṇḍalena ca; Aṭṭhi tacena onaddhaṁ, saha vatthebhi sobhati. Alattakakatā pādā,
but the deer didn’t spring the trap. I’ve eaten the bait and now I go, leaving the trapper to lament.” diseased, obsessed over, in which nothing lasts at all. See this fancy figure, with its gems and earrings; it is bones encased in skin, made pretty by its clothes. Rouged feet
智慧
中部経典
趣旨一致
長
nesajjiko hoti …pe… yathāsanthatiko hoti …pe… ekāsaniko hoti. So iti paṭisañcikkhati: ‘ahaṁ khomhi ekāsaniko, ime panaññe bhikkhū na ekāsanikā’ti. So tena ekāsanikattena attānukkaṁseti, paraṁ vambheti. Ayampi, bhikkhave, asappurisadhammo. “sappurisadhammañca vo, bhikkhave, desessāmi asappurisadhammañca. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
who never lies down … who sleeps wherever they lay their mat … who eats in one sitting per day. They reflect: ‘I eat in one sitting per day, unlike these other mendicants.’ And they glorify themselves and put others down on account of that. This too is a quality of an untrue person. “Mendicants, I will teach you the qualities of a true person and the qualities of an untrue person. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied.
智慧
中部経典
趣旨一致
長
addhā āḷāro kālāmo imaṁ dhammaṁ jānaṁ passaṁ viharatī’ti. Atha khvāhaṁ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: ‘kittāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṁ vutte, bhikkhave, āḷāro kālāmo ākiñcaññāyatanaṁ pavedesi. Tassa mayhaṁ, bhikkhave, etadahosi: ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā; na kho āḷārasseva kālāmassa atthi vīriyaṁ, mayhampatthi vīriyaṁ; na kho āḷā
Surely he meditates knowing and seeing this teaching.’ So I approached Āḷāra Kālāma and said to him, ‘Reverend Kālāma, to what extent do you say you’ve realized this teaching with your own insight?’ When I said this, he declared the dimension of nothingness. Then it occurred to me, ‘It’s not just Āḷāra Kālāma who has faith, energy, mindfulness, immersion, and wisdom; I too have these things.
「きっと彼は、この法を知り見ながら修習しているに違いない」と思い、私はアーラーラ・カーラーマのもとへ赴き、こう申し上げた。「尊者カーラーマよ、あなたはどれほどの境地において、この法を自ら直接知って証得されたと仰るのですか」と。かく申し上げると、彼は無所有処を証得したと宣言された。そこで私にこのような思いが起こった。「信根・精進根・念根・定根・慧根を具えているのは、アーラーラ・カーラーマ一人ではない。私もまた、これらの根を具えている。
智慧
中部経典
趣旨一致
長
Kiñca sañjānāti? Nīlakampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti. ‘Sañjānāti sañjānātī’ti kho, āvuso, tasmā saññāti vuccatī”ti. “Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṁ— ime dhammā saṁsaṭṭhā udāhu visaṁsaṭṭhā? Labbhā ca panimesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti? “Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṁ— ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā. Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetu
And what does it perceive? It perceives blue, yellow, red, and white. It’s called perception because it perceives.” “Feeling, perception, and consciousness— are these things mixed or separate? And can we completely disentangle them so as to describe the difference between them?” “Feeling, perception, and consciousness— these things are mixed, not separate. And you can never completely disentangle them so as to describe the difference between them. For you perceive what you feel, and you cognize
智慧
中部経典
趣旨一致
長
uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti. Tassa sā vicikicchā sānusayā pahīyati. Na sīlabbataparāmāsapariyuṭṭhitena cetasā viharati na sīlabbataparāmāsaparetena; uppannassa ca sīlabbataparāmāsassa nissaraṇaṁ yathābhūtaṁ pajānāti. Tassa so sīlabbataparāmāso sānusayo pahīyati. Yo ca kho, ānanda, maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ āgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—ṭhānametaṁ vijjati. S
and they truly understand the escape from doubt that has arisen. That doubt, along with any underlying tendency to it, is given up in them. Their heart is not overcome and mired in misapprehension of precepts and observances, and they truly understand the escape from misapprehension of precepts and observances that has arisen. That misapprehension of precepts and observances, along with any underlying tendency to it, is given up in them. But it is possible to know and see and give up the five lo
智慧
中部経典
趣旨一致
長
‘caṅkī, bho, brāhmaṇo evamāha— āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti. “Evaṁ, bho”ti kho so khatto caṅkissa brāhmaṇassa paṭissutvā yena opāsādakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā opāsādake brāhmaṇagahapatike etadavoca: Tena kho pana samayena nānāverajjakānaṁ brāhmaṇānaṁ pañcamattāni brāhmaṇasatāni opāsāde paṭivasanti kenacideva karaṇīyena. Assosuṁ kho te brāhmaṇā: “caṅkī kira brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti. Atha
‘Sirs, the brahmin Caṅkī asks you to wait, as he will also go to see the ascetic Gotama.’” “Yes, sir,” replied the butler, and did as he was asked. Now at that time around five hundred brahmins from abroad were residing in Opāsāda on some business. They heard that the brahmin Caṅkī was going to see the ascetic Gotama. They approached Caṅkī and said to him, “Is it really true that you are going to see the ascetic Gotama?” “Yes, gentlemen, it is true.” “Please don’t!
智慧
中部経典
趣旨一致
長
nappaṭikaṅkhe anāgataṁ; Yadatītaṁ pahīnaṁ taṁ, appattañca anāgataṁ. Paccuppannañca yo dhammaṁ, tattha tattha vipassati; Asaṁhīraṁ asaṅkuppaṁ, taṁ vidvā manubrūhaye. Ajjeva kiccamātappaṁ, Idamavoca bhagavā; idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.
don’t anticipate the future. 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. Today’s the day to keenly work— That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling.
智慧
中部経典
趣旨一致
長
Tamenaṁ sāmikā sālīnaṁ odanaṁ vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ racayitvā aññissā kaṁsapātiyā paṭikujjitvā antarāpaṇaṁ paṭipajjeyyuṁ. Tamenaṁ jano disvā evaṁ vadeyya: ‘ambho, kimevidaṁ harīyati jaññajaññaṁ viyā’ti? Tamenaṁ uṭṭhahitvā apāpuritvā olokeyya. Tassa saha dassanena manāpatā ca saṇṭhaheyya, appāṭikulyatā ca saṇṭhaheyya, ajegucchatā ca saṇṭhaheyya; Evaṁ vutte, āyasmā mahāmoggallāno āyasmantaṁ sāriputtaṁ etadavoca: Yathā yathā kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputta
The owners were to prepare it with boiled fine rice with the dark grains picked out and served with many soups and sauces, cover it with a bronze lid, and parade it through the market-place. When people saw it they’d say: ‘Oh my, what is it that you’re carrying like a precious treasure?’ So they’d open up the lid for people to look inside. And as soon as they saw it they were filled with liking, attraction, and relish. When he said this, Venerable Mahāmoggallāna said to him, And Samīti planed ou
器の主人たちは、黒い粒を丁寧に取り除いた上等な白米を炊き、数々の羹（あつもの）や調味料を添えて用意し、青銅の蓋でそれを覆い、市場を練り歩くのであった。人々はそれを目にすると、「おお、これはいったい何と尊いものを運んでおられるのか」と言うのであった。そこで彼らは蓋を開けて、人々に中を見せるのであった。すると見た者はたちまち、歓喜と愛着と渇仰に満たされるのであった。彼がこのように語ると、尊者マハーモッガッラーナは彼に向かってこう言われた。そしてサーミティは削り出した——
智慧
中部経典
趣旨一致
長
‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti. Yannūnāhaṁ yaṁ dhammaṁ āḷāro kālāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti, tassa dhammassa sacchikiriyāya padaheyyan’ti. So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ. Atha khvāhaṁ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: ‘Ettāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja
‘Reverend Kālāma, I wish to lead the spiritual life in this teaching and training.’ Why don’t I make an effort to realize the same teaching that Āḷāra Kālāma says he has realized with his own insight?’ I quickly realized that teaching with my own insight, and lived having achieved it. So I approached Āḷāra Kālāma and said to him, ‘Reverend Kālāma, is it up to this point that you realized this teaching with your own insight, and declare having achieved it?’ ‘I have, reverend.’ ‘I too, reverend, h
「カーラーマ尊者よ、私はこの教えと律のもとで修行の生活を送りたいと思います。」なぜ私は、アーラーラ・カーラーマ尊者が自らの智慧によって証得したと言われるその教えを、自ら実現すべく努力しないのであろうか、と。私はやがてその教えを自らの智慧によって速やかに証得し、それを成就して住した。そこで私はアーラーラ・カーラーマのもとに赴き、こう申し上げた。「カーラーマ尊者よ、尊者が自らの智慧によって証得し、成就したと宣言されているのは、この境地に至ってのことでしょうか。」「そうです、尊者よ。」「尊者よ、私もまた——」
智慧
中部経典
趣旨一致
中
Tasmā ime dhammā saṁsaṭṭhā no visaṁsaṭṭhā. Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti.
That’s why these things are mixed, not separate. And you can never completely disentangle them so as to describe the difference between them.”
智慧
中部経典
趣旨一致
長
Evameva kho, ānanda, yesaṁ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati; seyyathāpi so balavā puriso evamete daṭṭhabbā. evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ āgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—ṭhānametaṁ vijjati. Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā. Atha dubbalako puriso āgaccheyya: ‘ahaṁ imissā gaṅgāy
In the same way, when the Dhamma is being taught for the cessation of substantial reality, someone whose mind leaps forth, gains confidence, settles down, and becomes decided should be regarded as being like that strong person. In the same way, there is a path and a practice for giving up the five lower fetters. It is possible to know and see and give up the five lower fetters by relying on that path and that practice. Suppose the river Ganges was full to the brim so a crow could drink from it.
智慧
中部経典
趣旨一致
長
Atha kho rājā korabyo “yaṁ tattha khādanīyaṁ bhojanīyaṁ paṭiyattaṁ taṁ sabbaṁ vissajjethā”ti vatvā bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi thullakoṭṭhikamhā niyyāsi mahaccarājānubhāvena āyasmantaṁ raṭṭhapālaṁ dassanāya. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ussaṭāya ussaṭāya parisāya yenāyasmā raṭṭhapālo tenupasaṅkami; upasaṅkamitvā āyasmatā raṭṭhapālena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ a
And then King Koravya said, “Distribute the fresh and cooked foods that have been prepared there.” He had the finest carriages harnessed. Then he mounted a fine carriage and, along with other fine carriages, set out in full royal pomp from Thullakoṭṭhika to see Raṭṭhapāla. He went by carriage as far as the terrain allowed, then descended and approached Raṭṭhapāla on foot, together with a group of eminent officials. They exchanged greetings, and, when the greetings and polite conversation were ov
智慧
中部経典
趣旨一致
長
bhavañhi caṅkī sīlavā vuddhasīlī vuddhasīlena samannāgato …pe… bhavañhi caṅkī kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe… bhavañhi caṅkī bahūnaṁ ācariyapācariyo, tīṇi māṇavakasatāni mante vāceti …pe… bhavañhi caṅkī rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito …pe… bhavañhi caṅkī brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe… bhavañhi caṅkī opāsādaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ
You are ethical, mature in ethical conduct. … You’re a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning. … You teach the tutors of many, and teach three hundred young students to recite the hymns. … You’re honored, respected, revered, venerated, and esteemed by King Pasenadi of Kosala and the brahmin Pokkharasāti. … You live in Opāsāda, a crown property given by King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, wat
智慧
中部経典
趣旨一致
長
Atha kho tesaṁ bhikkhūnaṁ, acirapakkantassa bhagavato, etadahosi: Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti? “idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: Atha kho tesaṁ bhikkhūnaṁ etadahosi: “ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ; pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddes
Soon after the Buddha left, those mendicants considered, Who can explain in detail the meaning of this brief summary given by the Buddha?” “The Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail. … Then those mendicants thought: “This Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions. He is capable of explaining in detail the meaning of this brief summary recital given by the Buddha. Let’s go t
智慧
中部経典
趣旨一致
長
Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi. Evaṁ vutte, bhikkhave, āḷāro kālāmo maṁ etadavoca: Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi, yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi. Iti yādiso ahaṁ tādiso tuvaṁ, yādiso tuvaṁ tādiso ahaṁ. Ehi dāni, āvuso, ubhova santā imaṁ gaṇaṁ pariharāmā’ti. Iti kho, bhikkhave, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārā
The teaching that you’ve realized with your own insight, and dwell having achieved it, I’ve realized with my own insight, and declare having achieved it. Āḷāra Kālāma replied, So the teaching that I know, you know, and the teaching that you know, I know. I am like you and you are like me. Come now, reverend! We should both lead this community together.’ And that is how my tutor Āḷāra Kālāma placed me, his pupil, on the same position as him, and honored me with high praise. Then it occurred to me
汝が自らの智慧によって証得し、安住されておるその法を、我もまた自らの智慧によって証得し、安住してこれを説く」と。アーラーラ・カーラーマはかく答えた。「我の知れる法は汝の知れる法、汝の知れる法は我の知れる法。我は汝のごとく、汝は我のごとし。さあ、尊者よ、我ら二人してこの教団を共に導こうではないか」と。かくして、師アーラーラ・カーラーマは弟子たる我を己と同等の地位に置き、最上の称讃をもって我を尊重したのである。そのとき、我が心にかく思念せり——
経典データの出典: SuttaCentral（CC0ライセンス）