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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
Ekamantaṁ nisinne kho thullakoṭṭhike brāhmaṇagahapatike bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Katamañca, bho raṭṭhapāla, jarāpārijuññaṁ? Taṁ bhoto raṭṭhapālassa jarāpārijuññaṁ natthi. Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito? Idha, bho raṭṭhapāla, ekacco jiṇṇo hoti vuḍḍho mahallako addhagato vayoanuppatto. So iti paṭisañcikkhati: ‘ahaṁ khomhi etarahi jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto. Na kho pana mayā sukaraṁ a
When they were seated, the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk. And what is decay due to old age? You have no decay due to old age. So what did you know or see or hear that made you go forth? It’s when someone is old, elderly, and senior, advanced in years, and has reached the final stage of life. They reflect: ‘I’m now old, elderly, and senior. I’m advanced in years and have reached the final stage of life. It’s not easy for me to acquire more wealth or t
智慧
中部経典
趣旨一致
長
Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati: ‘catutthajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā. Puna caparaṁ, bhikkhave, asappuriso sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Puna caparaṁ, bhikkhave, asappuriso sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Puna caparaṁ, bhikkhave, asappuriso
This too is a quality of an untrue person. A true person reflects: ‘The Buddha has spoken of not being determined even by the attainment of the fourth absorption. Furthermore, take an untrue person who, 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 … the dimension of infinite consciousness … the dimension of nothingness
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
長
“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ atikkamma khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya; evaṁsampadamidaṁ āyasmantānaṁ satthari sammukhībhūte taṁ bhagavantaṁ atisitvā amhe etamatthaṁ paṭipucchitabbaṁ maññatha. So hāvuso, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahos
“Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves. Such is the consequence for the venerables. Though you were face to face with the Buddha, you bypassed him, imagining that you should ask me about this matter. For he is the Buddha, the one who knows and sees. He is vision, he
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
長
Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṁnhāto uppalamālaṁ vā vassikamālaṁ vā atimuttakamālaṁ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṁ patiṭṭhapeyya; evameva kho, āvuso, ye te kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṁ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhitta
Suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. Presented with a garland of lotuses, jasmine, or liana flowers, they would take them in both hands and place them on the crown of the head. In the same way, those gentlemen who went forth from the lay life to homelessness out of faith … say: ‘It’s good, sirs, that he draws his spiritual companions away from the unskillful and establishes them in the skillful.’” And so these two spiritual
譬えば、ある女人または男子が、若く、年若く、装飾を好み、頭を洗い清めたとする。蓮華の花環、もしくは茉莉花、葛蔓の花環を差し出されたならば、その者は両手でそれを受け取り、頭頂に載せるであろう。同じように、信心をもって在家の生活を捨て、出家して無家に赴いた善き人々は……「尊者よ、彼が同梵行者たちを不善から遠ざけ、善に安立せしめることは、誠に善いことかな」と言うのである。かくして、この両者の梵行者は……
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. So kho ahaṁ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca. Tassa mayhaṁ, bhikkhave, etadahosi: ‘na kho āḷāro kālāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti paved
This teaching is such that a sensible person can soon realize their own tradition with their own insight and live having achieved it.’ I quickly memorized that teaching. As far as lip-recital and verbal repetition went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others. Then it occurred to me, ‘It is not solely by mere faith that Āḷāra Kālāma declares: “I realize this teaching with my own insight, and live having achieved it.” I set out to discov
この教えは、聡明な人であれば、自らの智慧をもって速やかに自らの境地を証悟し、それを成就して住することができるものである。』私はただちにその教えを記憶した。口誦と言語による反復という点においては、私は知識の法を、古老の法を説いた。私は知り見ると称し、他の者たちもまたそのように称した。そのとき、私にこのような思いが起こった。『アーラーラ・カーラーマは、単なる信仰のみによって「私はこの教えを自らの智慧をもって証悟し、それを成就して住する」と宣言しているのではない。』私はその真意を探り求めんと志した。
智慧
中部経典
趣旨一致
長
“Kasmā panāyye, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro”ti? “Assāsapassāsā kho, āvuso visākha, kāyikā ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro. Pubbe kho, āvuso visākha, vitakketvā vicāretvā pacchā vācaṁ bhindati, tasmā vitakkavicārā vacīsaṅkhāro. Saññā ca vedanā ca cetasikā ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro”ti. “Kathaṁ panāyye, saññāvedayitanirodhasamāpatti hotī”ti? “Na kho, āvuso
“But ma’am, why is breathing a physical process? Why are placing the mind and keeping it connected a verbal process? Why are perception and feeling a mental process?” “Breathing is physical. It’s tied up with the body, that’s why breathing is a physical process. First you place the mind and keep it connected, then you break into speech. That’s why placing the mind and keeping it connected are a verbal process. Perception and feeling are mental. They’re tied up with the mind, that’s why perceptio
智慧
中部経典
趣旨一致
長
dhammānusārī … saddhānusārī, tamahaṁ evaṁ vadeyyaṁ: ‘ehi me tvaṁ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṁ sannāmeyya, ‘no’ti vā vadeyyā”ti? “No hetaṁ, bhante”. idhassa bhikkhu ubhatobhāgavimutto, tamahaṁ evaṁ vadeyyaṁ: ‘ehi me tvaṁ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṁ sannāmeyya, ‘no’ti vā vadeyyā”ti? “No hetaṁ, bhante”. “Taṁ kiṁ maññasi, bhaddāli, idhassa bhikkhu paññāvimutto … kāyasakkhi …
or a follower of teachings, or a follower by faith: ‘Please, mendicant, be a bridge for me to cross over the mud.’ Would they cross over themselves, or struggle to get out of it, or just say no?” “No, sir.” Suppose I was to say this to a mendicant who is freed both ways: ‘Please, mendicant, be a bridge for me to cross over the mud.’ Would they cross over themselves, or struggle to get out of it, or just say no?” “No, sir.” “What do you think, Bhaddāli? Suppose I was to say the same thing to a me
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Tassa mayhaṁ, bhikkhave, etadahosi: ‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā; na kho rāmasseva ahosi vīriyaṁ, mayhampatthi vīriyaṁ; na kho rāmasseva ahosi sati, mayhampatthi sati; na kho rāmasseva ahosi samādhi, mayhampatthi samādhi, na kho rāmasseva ahosi paññā, mayhampatthi paññā. ‘icchāmahaṁ, āvuso, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti. Yannūnāhaṁ yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi, tassa dhammassa sacchikiriyāya padaheyyan’ti. So kh
Then it occurred to me, ‘It’s not just Rāma who had faith, energy, mindfulness, immersion, and wisdom; I too have these things. ‘Reverend, 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 Rāma said he had realized with his own insight?’ I quickly realized that teaching with my own insight, and lived having achieved it. So I approached Uddaka son of Rāma and said to him,
かくして、わが心にこの思いが起こりました。「ラーマのみが信、精進、念、定、慧を具えていたのではない。我もまたこれらを具えている。『尊者よ、私はこの教えと律において梵行を歩みたいと思います』と申し上げた。ならば何ゆえに、ラーマが自ら証智をもって証したと語った、その同じ法を証するために励まないのか」と。私はすみやかにその法を自らの証智をもって証し、それを成就して住しました。そこで私はウッダカ・ラーマプッタのもとに近づき、こう申しました。
智慧
中部経典
趣旨一致
長
“Kathaṁ panāyye, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṁ hotī”ti? “Na kho, āvuso visākha, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṁ hoti: ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahissan’ti vā, ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī’ti vā, ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhito’ti vā. Atha khvāssa pubbeva tathā cittaṁ bhāvitaṁ hoti yaṁ taṁ tathattāya upanetī”ti. “Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa panāyye, bhikkhuno katame dhammā paṭhamaṁ upp
“But ma’am, how does someone emerge from the cessation of perception and feeling?” “A mendicant who is emerging from such an attainment does not think: ‘I will emerge from the cessation of perception and feeling’ or ‘I am emerging from the cessation of perception and feeling’ or ‘I have emerged from the cessation of perception and feeling.’ Rather, their mind has been previously developed so as to lead to such a state.” “But ma’am, which process arises first for a mendicant who is emerging from
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
diṭṭhippatto … saddhāvimutto … “Taṁ kiṁ maññasi, bhaddāli, api nu tvaṁ, bhaddāli, tasmiṁ samaye ubhatobhāgavimutto vā hosi paññāvimutto vā kāyasakkhi vā diṭṭhippatto vā saddhāvimutto vā dhammānusārī vā saddhānusārī vā”ti? “No hetaṁ, bhante”. “Nanu tvaṁ, bhaddāli, tasmiṁ samaye ritto tuccho aparaddho”ti? “Evaṁ, bhante. Accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesiṁ. Tassa me, bhante
or attained to view, or freed by faith, “What do you think, Bhaddāli? At that time were you freed both ways, freed by wisdom, a direct witness, attained to view, freed by faith, a follower of teachings, or a follower by faith?” “No, sir.” “Weren’t you vacuous, hollow, and mistaken?” “Yes, sir. I made a mistake … Please, sir, accept my mistake for what it is, so I will restrain myself in future.” “Indeed, Bhaddāli, you made a mistake. …
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
“Katamo ca, bhikkhave, asappurisadhammo? so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti. So paṭipadaṁyeva antaraṁ karitvā tāya uccākulīnatāya nevattānukkaṁseti na paraṁ vambheti. Ayaṁ, bhikkhave, sappurisadhammo. Idha, bhikkhave, asappuriso uccākulā pabbajito hoti. So iti paṭisañcikkhati: ‘ahaṁ khomhi uccākulā pabbajito, ime panaññe bhikkhū na uccākulā pabbajitā’ti. So tāya uccākulīnatāya attānukkaṁseti, paraṁ vambheti. Ayaṁ, bhikkhave,
“And what is a quality of an untrue person? if they practice in line with the teaching, practice properly, and live in line with the teaching, they are worthy of honor and praise for that.’ Keeping the practice to themselves, they don’t glorify themselves and put others down on account of their eminent family. This is a quality of a true person. Take an untrue person who has gone forth from an eminent family. They reflect: ‘I have gone forth from an eminent family, unlike these other mendicants.
智慧
中部経典
趣旨一致
長
‘Ettāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Ettāvatā kho, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti. ‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘Lābhā no, āvuso, suladdhaṁ no, āvuso, ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma. Iti yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi, taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi. Ya
‘Reverend, had Rāma realized this teaching with his own insight up to this point, and declared having achieved it?’ ‘He had, reverend.’ ‘I too have realized this teaching with my own insight up to this point, and live having achieved it.’ ‘We are fortunate, reverend, so very fortunate to see a venerable such as yourself as one of our spiritual companions! So the teaching that Rāma had realized with his own insight, and declared having achieved it, you’ve realized with your own insight, and dwell
「尊者よ、ラーマはこの教えをここに至るまで自らの洞察によって実証し、その到達を宣言されたのでしょうか」「そうです、尊者よ」「私もまた、この教えをここに至るまで自らの洞察によって実証し、その到達を成就して住しています」「尊者よ、われわれはなんと幸いなることか、まことに幸いなることか。かくも尊き方を善友として拝し奉るとは。ラーマが自らの洞察によって実証し、その到達を宣言されたその教えを、尊者はご自身の洞察によって実証され、住しておられる。
智慧
中部経典
趣旨一致
長
Ime kho, āvuso visākha, pañcupādānakkhandhā sakkāyo vutto bhagavatā”ti. “Sādhayye”ti kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṁ abhinanditvā anumoditvā dhammadinnaṁ bhikkhuniṁ uttariṁ pañhaṁ apucchi: “Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ panāyye, bhikkhuṁ kati phassā phusantī”ti? “Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ kho, āvuso visākha, bhikkhuṁ tayo phassā phusanti—suññato phasso, animitto phasso, appaṇihito phasso”ti. “Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa panāyye,
The Buddha said that these five grasping aggregates are substantial reality.” Saying “Good, ma’am,” Visākha approved and agreed with what Dhammadinnā said. Then he asked another question: “But ma’am, when a mendicant has emerged from the attainment of the cessation of perception and feeling, how many kinds of contact do they experience?” “They experience three kinds of contact: emptiness, signless, and undirected contacts.” “But ma’am, when a mendicant has emerged from the attainment of the cess
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Yato ca kho tvaṁ, bhaddāli, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. Vuddhihesā, bhaddāli, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjati. Idha, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya aparipūrakārī hoti. Tassa evaṁ hoti: ‘yannūnāhaṁ vivittaṁ senāsanaṁ bhajeyyaṁ araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. Appeva nāmāhaṁ uttari manussadhammā alamariyañāṇadassanavi
But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future. Bhaddāli, take a mendicant who doesn’t fulfill the training according to the Teacher’s instructions. They think, ‘Why don’t I frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a f
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Asaṁhīraṁ asaṅkuppaṁ, taṁ vidvā manubrūhaye. Ajjeva kiccamātappaṁ, Evaṁ kho ahaṁ, bhikkhu, dhāremi bhaddekarattiyo gāthā. Uggaṇhāhi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; pariyāpuṇāhi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; dhārehi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca. Atthasaṁhito, bhikkhu, bhaddekarattassa uddeso ca vibhaṅgo ca ādibrahmacariyako”ti. Idamavoca candano devaputto. Idaṁ vatvā tatthevantaradhāyi.
The unfaltering, the unshakable: having known that, foster it. Today’s the day to keenly work— That’s how I remember the verses of the one who has one fine night. Learn the summary recital and the analysis of the one who has one fine night, mendicant, memorize it, and remember it. It is beneficial and relevant to the fundamentals of the spiritual life.” That’s what the godling Candana said before vanishing right there.
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Ehi dāni, āvuso, tuvaṁ imaṁ gaṇaṁ pariharā’ti. Iti kho, bhikkhave, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi. Tassa mayhaṁ, bhikkhave, etadahosi: ‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. So kho ahaṁ, bhikkhave, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ. ‘viharatāyasmā; tādiso ayaṁ dhammo yattha viññū puriso naci
Come now, reverend! You should lead this community.’ And that is how my spiritual companion Uddaka son of Rāma placed me in the position of a tutor and honored me with high praise. Then it occurred to me, ‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the dimension of neither perception nor non-perception.’ Realizing that this teaching was inadequate, I left disappointed. ‘Stay, venerable. T
「さあ、尊者よ、あなたがこの僧団を導くべきです」と。かくして、我が梵行の友、ラーマの子ウッダカは、私を師範の位に置き、高き讃辞をもって敬意を表したのであった。しかしその時、私の心にこのような思いが生じた。「この教えは、幻滅へも、離欲へも、滅尽へも、寂静へも、智慧へも、覚りへも、涅槃へも導くものではない。それはただ、非想非非想処への再生へと至るに過ぎない」と。この教えが不十分であると悟り、私は失望してその場を去った。「留まりたまえ、尊者よ。
智慧
中部経典
趣旨一致
長
Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya aparipūrakārissa. Idha pana, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya paripūrakārī hoti. Tassa evaṁ hoti: ‘yannūnāhaṁ vivittaṁ senāsanaṁ bhajeyyaṁ araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. Appeva nāmāhaṁ uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti. So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ pal
Because that’s how it is when someone doesn’t fulfill the training according to the Teacher’s instructions. But take a mendicant who does fulfill the training according to the Teacher’s instructions. They think, ‘Why don’t I frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. Hopefully I’ll realize a superhuman distinction in knowledge and vision worthy of the noble ones.’ They frequent a secl
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
中
“Pāpakānaṁ kho etaṁ, āvuso, akusalānaṁ icchāvacarānaṁ adhivacanaṁ, yadidaṁ aṅgaṇan”ti.
“Reverend, ‘blemish’ is a term for the spheres of bad, unskillful wishes.
「尊者よ、『汚垢』とは、悪しき不善なる欲求の領域を指す言葉である。
智慧
中部経典
趣旨一致
長
‘na kho rāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi; So kho ahaṁ, bhikkhave, kiṁ kusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno magadhesu anupubbena cārikaṁ caramāno yena uruvelā senānigamo tadavasariṁ. Tatthaddasaṁ ramaṇīyaṁ bhūmibhāgaṁ, pāsādikañca vanasaṇḍaṁ, nadiñca sandantiṁ setakaṁ supatitthaṁ ramaṇīyaṁ, samantā ca gocaragāmaṁ. Tassa mayhaṁ, bhikkhave, etadahosi: ‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandat
‘It is not solely by mere faith that Rāma declared: “I realize this teaching with my own insight, and live having achieved it.” I set out to discover what is skillful, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at the town of Senā in Uruvelā. There I saw a delightful park, a lovely grove with a flowing river that was clean and charming, with smooth banks. And nearby was a village to resort to for alms. Then it occurred to me, ‘This park
『ラーマがかの教えを「我、みずから直智をもってこれを証し、具足して住す」と宣言したのは、ただ単なる信仰のみによるものではなかった。』我は善なるものを求め、無上の寂静なる涅槃の境地を探し求めて出発した。マガダ国の地を段階を経て遍歴し、ウルヴェーラーのセナーという村に至った。そこに我は、清らかで愛らしく、なだらかな岸辺を持つ流れる川のほとりに、美しい林園を見出した。その光景はまことに愛でたく、清々しい木立が広がっていた。そして近くには、托鉢のために赴くべき村落もあった。その時、我にかくの如き思いが起こった。「この林園は……」
智慧
中部経典
趣旨一致
長
Tāni bhoto raṭṭhapālassa natthi. Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito”ti? “Atthi kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito. Katame cattāro? ‘Upaniyyati loko addhuvo’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito. ‘
Worthy Raṭṭhapāla has none of these. So what did you know or see or hear that made you go forth?” “Great king, the Blessed One who knows and sees, the perfected one, the fully awakened Buddha has taught these four summaries of the teaching for recitation. It was after knowing and seeing and hearing these that I went forth from the lay life to homelessness. What four? ‘The world is unstable and swept away.’ This is the first summary. ‘The world has no shelter and no savior.’ This is the second su
経典データの出典: SuttaCentral（CC0ライセンス）