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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
Tassa mayhaṁ, bhikkhave, etadahosi: ‘mahājāniyo kho āḷāro kālāmo. Sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā’ti. ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ; ko imaṁ dhammaṁ khippameva ājānissatī’ti? Tassa mayhaṁ, bhikkhave, etadahosi: ‘ayaṁ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko. Yannūnāhaṁ āḷārassa kālāmassa paṭhamaṁ dhammaṁ deseyyaṁ. So imaṁ dhammaṁ khippameva ājānissatī’ti. Atha kho maṁ, bhikkhave, devatā upasaṅkamitvā etadavoca:
I thought, ‘This is a great loss for Āḷāra Kālāma. If he had heard the teaching, he would have understood it quickly.’ ‘Who should I teach first of all? Who will quickly understand this teaching?’ Then it occurred to me, ‘That Āḷāra Kālāma is astute, competent, clever, and has long had little dust in his eyes. Why don’t I teach him first of all? He’ll quickly understand the teaching.’ But a deity came to me and said,
私はこのように思った。「これはアーラーラ・カーラーマにとって大いなる損失である。もし彼がこの教えを聞いていたならば、速やかに理解したであろうに。」「まず最初に、誰に教えを説くべきであろうか。誰がこの教えを速やかに理解するであろうか。」そのとき、私の心にこのような思いが浮かんだ。「かのアーラーラ・カーラーマは聡明にして有能、機智に富み、かつより長きにわたって眼の塵垢が少なかった。彼にこそまず最初に教えを説くべきではないか。彼ならばこの教えを速やかに理解するであろう。」しかしそのとき、一柱の天神が私のもとに現れてこのように告げた。
智慧
中部経典
趣旨一致
長
‘ayaṁ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena. Sace mayaṁ imaṁ bhikkhuṁ pasayha pasayha kāraṇaṁ karissāma— mā yampissa taṁ saddhāmattakaṁ pemamattakaṁ tamhāpi parihāyī’ti. Ayaṁ kho, bhaddāli, hetu ayaṁ paccayo yena midhekaccaṁ bhikkhuṁ pasayha pasayha kāraṇaṁ karonti. Ayaṁ pana, bhaddāli, hetu ayaṁ paccayo, yena midhekaccaṁ bhikkhuṁ no tathā pasayha pasayha kāraṇaṁ karontī”ti. “Ko nu kho, bhante, hetu, ko paccayo yena pubbe appatarāni ceva sikkhāpadāni ahesuṁ bahutarā ca bhikkhū
‘Reverends, this monk gets by with mere faith and love. Suppose we punish him, repeatedly pressuring him— no, let him not lose what little faith and love he has!’ This is the cause, this is the reason why they punish some monk, repeatedly pressuring him. And this is the cause, this is the reason why they don’t similarly punish another monk, repeatedly pressuring him.” “What is the cause, sir, what is the reason why there used to be fewer training rules but more enlightened mendicants? And what i
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Nāhaṁ, brāhmaṇa, ‘sabbaṁ paricaritabban’ti vadāmi; nāhaṁ, brāhmaṇa, ‘sabbaṁ na paricaritabban’ti vadāmi. Yaṁ hissa, brāhmaṇa, paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṁ taṁ ‘paricaritabban’ti vadāmi; yañca khvāssa, brāhmaṇa, paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṁ ‘paricaritabban’ti vadāmi. Khattiyañcepi, brāhmaṇa, evaṁ puccheyyuṁ: ‘yaṁ vā te paricarato pāricariyāhetu pāpiyo assa na seyyo, yaṁ vā te paricarato pāricariyāhetu seyyo assa na pāpiyo; kamettha paricareyyāsī’
Brahmin, I don’t say that you should serve everyone, nor do I say that you shouldn’t serve anyone. I say that you shouldn’t serve someone if serving them makes you worse, not better. And I say that you should serve someone if serving them makes you better, not worse. If they were to ask an aristocrat this, ‘Who should you serve? Someone in whose service you get worse, or someone in whose service you get better?’ Answering rightly, an aristocrat would say, ‘Someone in whose service I get better.’
智慧
中部経典
趣旨一致
長
sevitabbampi, asevitabbampī’ti— iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ? Yathārūpaṁ, bhante, cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṁ cakkhuviññeyyaṁ rūpaṁ na sevitabbaṁ; yathārūpañca kho, bhante, cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṁ cakkhuviññeyyaṁ rūpaṁ sevitabbaṁ. ‘Cakkhuviññeyyaṁ rūpampāhaṁ, sāriputta, duvidhena vadāmi— sevitabbampi, asevitabbampī’ti— iti yaṁ taṁ vu
that which you should cultivate, and that which you should not cultivate.’ That’s what the Buddha said, but why did he say it? You should not cultivate the kind of sight known by the eye which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of sight known by the eye which causes unskillful qualities to decline while skillful qualities grow. ‘I say that there are two kinds of sight known by the eye: that which you should cultivate, and that
智慧
中部経典
趣旨一致
長
dissanti bavhābādhā, dissanti appābādhā; dissanti dubbaṇṇā, dissanti vaṇṇavanto; dissanti appesakkhā, dissanti mahesakkhā; dissanti appabhogā, dissanti mahābhogā; dissanti nīcakulīnā, dissanti uccākulīnā; dissanti duppaññā, dissanti paññavanto. Ko nu kho, bho gotama, hetu ko paccayo yena manussānaṁyeva sataṁ manussabhūtānaṁ dissanti hīnappaṇītatā”ti? “Kammassakā, māṇava, sattā kammadāyādā kammayonī kammabandhū kammappaṭisaraṇā. Kammaṁ satte vibhajati yadidaṁ— hīnappaṇītatāyā”ti.
sickly and healthy, ugly and beautiful, insignificant and illustrious, poor and rich, from low and eminent families, witless and wise. What is the reason why even among those who are human beings some are seen to be inferior and superior?” “Student, sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. It is deeds that divide beings into inferior and superior.”
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
長
‘sattāhakālaṅkato, bhante, āḷāro kālāmo’ti. Tassa mayhaṁ, bhikkhave, etadahosi: Ñāṇañca pana me dassanaṁ udapādi: ‘abhidosakālaṅkato udako rāmaputto’ti. Tassa mayhaṁ, bhikkhave, etadahosi: ‘mahājāniyo kho udako rāmaputto. Sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā’ti. ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ; ko imaṁ dhammaṁ khippameva ājānissatī’ti? Tassa mayhaṁ, bhikkhave, etadahosi:
‘Sir, Āḷāra Kālāma passed away seven days ago.’ Then I thought, And knowledge and vision arose in me, ‘Uddaka son of Rāma passed away just last night.’ I thought, ‘This is a great loss for Uddaka. If he had heard the teaching, he would have understood it quickly.’ ‘Who should I teach first of all? Who will quickly understand this teaching?’ Then it occurred to me,
「師よ、アーラーラ・カーラーマは七日前に亡くなられました」と。そこで私はこのように思った。「これはアーラーラにとって大いなる損失である。もし彼がこの法を聞いていたならば、速やかに理解したであろうに」と。
するとまた、知と見が私の内に生じた。「ラーマの子ウッダカは、昨夜この世を去った」と。私はこのように思った。「これはウッダカにとって大いなる損失である。もし彼がこの法を聞いていたならば、速やかに理解したであろうに」と。
「では、いったい誰に最初に法を説くべきであろうか。誰がこの法を速やかに理解するであろうか」と。そのとき、私にこのような思いが起こった。
智慧
中部経典
趣旨一致
長
“Evametaṁ, bhaddāli, hoti sattesu hāyamānesu, saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantīti. Na tāva, bhaddāli, satthā sāvakānaṁ sikkhāpadaṁ paññāpeti yāva na idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti. Yato ca kho, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññāpeti tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya. Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubh
“That’s how it is, Bhaddāli. When sentient beings are in decline and the true teaching is disappearing there are more training rules and fewer enlightened mendicants. The Teacher does not lay down training rules for disciples as long as certain defiling influences have not appeared in the Saṅgha. But when such defiling influences appear in the Saṅgha, the Teacher lays down training rules for disciples to protect against them. And they don’t appear until the Saṅgha has attained a great size, an a
智慧
中部経典
趣旨一致
長
‘yaṁ vā te paricarato pāricariyāhetu pāpiyo assa na seyyo, yaṁ vā te paricarato pāricariyāhetu seyyo assa na pāpiyo; kamettha paricareyyāsī’ti, suddopi hi, brāhmaṇa, sammā byākaramāno evaṁ byākareyya: ‘yañhi me paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṁ taṁ paricareyyaṁ; yañca kho me paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṁ paricareyyan’ti. Nāhaṁ, brāhmaṇa, ‘uccākulīnatā seyyaṁso’ti vadāmi, na panāhaṁ, brāhmaṇa, ‘uccākulīnatā pāpiyaṁso’ti vadāmi; nāhaṁ, brāhmaṇa, ‘uḷārav
‘Who should you serve? Someone in whose service you get worse, or someone in whose service you get better?’ Answering rightly, a menial would say, ‘Someone in whose service I get better.’ Brahmin, I don’t say that an eminent family makes you a better or worse person. I don’t say that being very beautiful makes you a better or worse person. I don’t say that being very wealthy makes you a better or worse person. For some people from eminent families kill living creatures, steal, and commit sexual
智慧
中部経典
趣旨一致
長
evarūpo jivhāviññeyyo raso na sevitabbo … kāyaviññeyyaṁ phoṭṭhabbampāhaṁ, sāriputta … ‘Manoviññeyyaṁ dhammampāhaṁ, sāriputta, duvidhena vadāmi— sevitabbampi, asevitabbampī’ti— iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ? “Kāyasamācārampāhaṁ, bhikkhave, duvidhena vadāmi— Cittuppādampāhaṁ, bhikkhave, duvidhena vadāmi— sevitabbampi, asevitabbampi; tañca aññamaññaṁ cittuppādaṁ.
two kinds of taste known by the tongue … two kinds of touch known by the body … two kinds of idea known by the mind: that which you should cultivate, and that which you should not cultivate.’ That’s what the Buddha said, but why did he say it? “I say that there are two kinds of bodily behavior: I say that there are two arisings of thought: that which you should cultivate, and that which you should not cultivate. And each of these is an arising of thought.
智慧
中部経典
趣旨一致
長
‘ayaṁ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko. Yannūnāhaṁ udakassa rāmaputtassa paṭhamaṁ dhammaṁ deseyyaṁ. So imaṁ dhammaṁ khippameva ājānissatī’ti. Atha kho maṁ, bhikkhave, devatā upasaṅkamitvā etadavoca: ‘abhidosakālaṅkato, bhante, udako rāmaputto’ti. Tassa mayhaṁ, bhikkhave, etadahosi: Atha khvāhaṁ, bhikkhave, uruvelāyaṁ yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkamiṁ. ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ; ko imaṁ dhammaṁ khippameva ājān
‘That Uddaka son of Rāma is astute, competent, clever, and has long had little dust in his eyes. Why don’t I teach him first of all? He’ll quickly understand the teaching.’ But a deity came to me and said, ‘Sir, Uddaka son of Rāma passed away just last night.’ Then I thought, So, when I had stayed in Uruvelā as long as I pleased, I set out for Varanasi. ‘Who should I teach first of all? Who will quickly understand this teaching?’ Then it occurred to me,
「ラーマの子ウッダカは聡明にして有能、また賢く、かねてより眼に塵少なき者である。まず彼に法を説くとしよう。彼はきっと速やかに教えを理解するであろう。」しかし、その時一柱の天神が私のもとに来たりて申すには、「世尊よ、ラーマの子ウッダカは、昨夜すでに命を終えられました。」と。そこで私はこう思った。かくして、ウルヴェーラーにて思う存分留まりし後、我はヴァーラーナシーへと向けて出立した。「まず誰に法を説くべきであろうか。誰がこの教えを速やかに理解し得るであろうか。」その時、私の心にこう浮かんだ。
智慧
中部経典
趣旨一致
長
Taṁ sarasi bhaddālī”ti? “No hetaṁ, bhante”. “Tatra, bhaddāli, kaṁ hetuṁ paccesī”ti? “So hi nūnāhaṁ, bhante, dīgharattaṁ satthusāsane sikkhāya aparipūrakārī ahosin”ti. “Na kho, bhaddāli, eseva hetu, esa paccayo. Api ca me tvaṁ, bhaddāli, dīgharattaṁ cetasā cetoparicca vidito: ‘na cāyaṁ moghapuriso mayā dhamme desiyamāne aṭṭhiṁ katvā manasi katvā sabbacetaso samannāharitvā ohitasoto dhammaṁ suṇātī’ti. Api ca te ahaṁ, bhaddāli, ājānīyasusūpamaṁ dhammapariyāyaṁ desessāmi. “Seyyathāpi, bhaddāli, dakk
Do you remember that, Bhaddāli?” “No, sir.” “What do you believe the reason for that is?” “Sir, it’s surely because for a long time now I haven’t fulfilled the training according to the Teacher’s instructions.” “That’s not the only reason, Bhaddāli. Rather, for a long time I have encompassed your mind and known: ‘While I’m teaching, this futile man doesn’t pay attention, apply the mind, concentrate wholeheartedly, or actively listen to the teaching.’ Still, Bhaddāli, I shall teach the exposition
智慧
中部経典
趣旨一致
長
Tasmā ‘na uccākulīnatā pāpiyaṁso’ti vadāmi. Uḷāravaṇṇopi hi, brāhmaṇa … pe… uḷārabhogopi hi, brāhmaṇa, idhekacco pāṇātipātī hoti … pe… micchādiṭṭhi hoti. Nāhaṁ, brāhmaṇa, ‘sabbaṁ paricaritabban’ti vadāmi, na panāhaṁ, brāhmaṇa, ‘sabbaṁ na paricaritabban’ti vadāmi. Yaṁ hissa, brāhmaṇa, paricarato pāricariyāhetu saddhā vaḍḍhati, sīlaṁ vaḍḍhati, sutaṁ vaḍḍhati, cāgo vaḍḍhati, paññā vaḍḍhati, tamahaṁ ‘paricaritabban’ti vadāmi. Yaṁ hissa, brāhmaṇa, paricarato pāricariyāhetu na saddhā vaḍḍhati, na sīla
That’s why I don’t say that an eminent family makes you a worse person. People who are very beautiful, or not very beautiful, who are very wealthy, or not very wealthy, may also behave in the same ways. Brahmin, I don’t say that you should serve everyone, nor do I say that you shouldn’t serve anyone. And I say that you should serve someone if serving them makes you grow in faith, ethics, learning, generosity, and wisdom. I say that you shouldn’t serve someone if serving them doesn’t make you gro
智慧
中部経典
趣旨一致
長
Saññāpaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi— sevitabbampi, asevitabbampi; tañca aññamaññaṁ saññāpaṭilābhaṁ. Diṭṭhipaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi— sevitabbampi, asevitabbampi; tañca aññamaññaṁ diṭṭhipaṭilābhaṁ. Attabhāvapaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi— sevitabbampi, asevitabbampi; sevitabbampi, asevitabbampi; tañca aññamaññaṁ attabhāvapaṭilābhan”ti.
I say that there are two acquisitions of perception: that which you should cultivate, and that which you should not cultivate. And each of these is an acquisition of perception. I say that there are two acquisitions of views: that which you should cultivate, and that which you should not cultivate. And each of these is an acquisition of views. I say that there are two kinds of incarnation: that which you should cultivate, and that which you should not cultivate. that which you should cultivate,
智慧
中部経典
趣旨一致
長
Kiṁ payāgā kiṁ bāhukā nadī; Evaṁ vutte, sundarikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya—cakkhumanto rūpāni dakkhantīti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyy
What the Payāga or the Bāhukā? When he had spoken, the brahmin Bhāradvāja of Sundarikā said to the Buddha, “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. May I receive the going forth, the
パーヤーガの川やバーフカーの川が何の役に立つというのか。」
かくスンダリカー出身のバーラドヴァージャ婆羅門は、かの言葉を聞き、目覚めし者ゴータマに向かって申し上げた。「素晴らしい、ゴータマ尊者よ、誠に素晴らしい。あたかも倒れたものを起こし、覆われたものを開き、迷える者に道を示し、目ある者が形を見られるよう暗闇に灯明を掲げるがごとく、ゴータマ尊者はさまざまな方便をもって法を明らかにしてくださいました。私はゴータマ尊者に帰依し奉り、法に帰依し奉り、比丘僧伽に帰依し奉ります。どうか尊者のもとで出家得度をお許しいただき、
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
‘bahukārā kho me pañcavaggiyā bhikkhū, ye maṁ padhānapahitattaṁ upaṭṭhahiṁsu. Yannūnāhaṁ pañcavaggiyānaṁ bhikkhūnaṁ paṭhamaṁ dhammaṁ deseyyan’ti. Tassa mayhaṁ, bhikkhave, etadahosi: ‘kahaṁ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti? Addasaṁ kho ahaṁ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṁ viharante isipatane migadāye. Addasā kho maṁ, bhikkhave, upako ājīvako antarā ca gayaṁ antarā ca bodhiṁ addhānamaggappaṭipannaṁ. Na me ācariyo atthi, s
‘The group of five mendicants were very helpful to me. They looked after me during my time of resolute striving. Why don’t I teach them first of all?’ Then I thought, ‘Where are the group of five mendicants staying these days?’ With clairvoyance that is purified and superhuman I saw that the group of five mendicants were staying near Varanasi, in the deer park at Isipatana. While I was traveling along the road between Gayā and Bodhgaya, the Ājīvaka ascetic Upaka saw me I have no tutor. There is
「五人の比丘たちは、かつて私に多大な助けをもたらしてくれた。私が堅固なる修行に励んでいた頃、彼らは私の身の回りを懸命に世話してくれたのだ。まず彼らに法を説くとしよう。」そのように思い、私はさらに考えた。「今、五人の比丘たちはいずこに留まっているのであろうか。」そこで私は、清浄にして超人的な天眼をもって観じたところ、五人の比丘たちがヴァーラーナシーの近く、イシパタナの鹿野苑に滞在していることを見届けた。ガヤーとブッダガヤーを結ぶ道を歩んでいたとき、アージーヴィカの沙門ウパカが私の姿を目にした。私には師はいない。
智慧
中部経典
趣旨一致
長
Imehi kho, bhaddāli, dasahaṅgehi samannāgato bhadro assājānīyo rājāraho hoti rājabhoggo rañño aṅganteva saṅkhyaṁ gacchati. Tassa mukhādhāne kāraṇaṁ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṁ akāritapubbaṁ kāraṇaṁ kāriyamānassa. So abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbāyati. Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbuto hoti, tamenaṁ assadamako uttari kāraṇaṁ kāreti yugādhāne. Tassa yugādhāne kā
A fine royal thoroughbred with these ten factors is worthy of a king, fit to serve a king, and reckoned as a factor of kingship. Because it has not done this before, it still resorts to some twists, ducks, and dodges. But with regular and gradual practice its bad behavior is extinguished. When it has done this, the horse trainer next makes it get used to wearing the harness. Because it has not done this before, it still resorts to some twists, ducks, and dodges. But with regular and gradual prac
智慧
中部経典
趣旨一致
長
Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”. “Taṁ kiṁ maññasi, dhanañjāni, yo vā mātāpitūnaṁ hetu adhammacārī visamacārī assa, yo vā mātāpitūnaṁ hetu dhammacārī samacārī assa; “Yo hi, bho sāriputta, mātāpitūnaṁ hetu adhammacārī visamacārī assa, na taṁ seyyo; Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. “Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā mātāpitaro ceva posetuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajji
Rather, even as they were wailing the wardens of hell would cast them down into hell.” “Who do you think is better, Dhanañjāni? Someone who, for the sake of their parents, behaves in an unprincipled and unjust manner, or someone who behaves in a principled and just manner?” “Someone who behaves in a principled and just manner for the sake of their parents. For principled and moral conduct is better than unprincipled and immoral conduct.” “Dhanañjāni, others have livelihoods that are both profita
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
長
tañca aññamaññaṁ kāyasamācāraṁ. Vacīsamācārampāhaṁ, bhikkhave, duvidhena vadāmi— sevitabbampi, asevitabbampi; tañca aññamaññaṁ vacīsamācāraṁ. Manosamācārampāhaṁ, bhikkhave, duvidhena vadāmi— sevitabbampi, asevitabbampi; tañca aññamaññaṁ manosamācāraṁ. Yathārūpaṁ, bhante, manoviññeyyaṁ dhammaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo manoviññeyyo dhammo na sevitabbo; yathārūpañca kho, bhante, manoviññeyyaṁ dhammaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhi
And each of these is a kind of bodily behavior. I say that there are two kinds of verbal behavior: that which you should cultivate, and that which you should not cultivate. And each of these is a kind of verbal behavior. I say that there are two kinds of mental behavior: that which you should cultivate, and that which you should not cultivate. And each of these is a kind of mental behavior. You should not cultivate the kind of idea known by the mind which causes unskillful qualities to grow whil
智慧
中部経典
趣旨一致
長
Ahañhi arahā loke, ahaṁ satthā anuttaro; Ekomhi sammāsambuddho, sītibhūtosmi nibbuto. Dhammacakkaṁ pavattetuṁ, Gacchāmi kāsinaṁ puraṁ; Disvāna maṁ etadavoca: Andhībhūtasmiṁ lokasmiṁ, Āhañchaṁ amatadundubhin’ti. ‘Yathā kho tvaṁ, āvuso, paṭijānāsi, arahasi anantajino’ti.
For in this world, I am the perfected one; I am the supreme Teacher. I alone am fully awakened, cooled, quenched. I am going to the city of Kāsi to roll forth the Wheel of Dhamma. and said, In this world that is so blind, I’ll beat the drum of freedom from death!’ ‘According to what you claim, reverend, you ought to be the Infinite Victor.’
「この世において、我こそは阿羅漢にして、無上の師である。我ひとり完全に覚り、清涼にして、寂滅せり。我はいまカーシの都へと赴き、法輪を転ぜんとす。」そして仰せられた。「かくも盲目なるこの世界において、我は不死解脱の鼓を打ち鳴らさん。」「あなたのおっしゃる通りであれば、尊者よ、あなたこそまさに無限の勝者（ジナ）にあらせられましょう。」
智慧
中部経典
趣旨一致
長
sevitabbampi, asevitabbampī’ti— iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ. Imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāmī”ti. “Sādhu sādhu, sāriputta. Sādhu kho tvaṁ, sāriputta, imassa mayā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāsi. ‘Cakkhuviññeyyaṁ rūpampāhaṁ, sāriputta, duvidhena vadāmi— Cīvaraṁpāhaṁ, sāriputta, duvidhena vadāmi— sevitabbampi, asevitabbampī”ti. sev
that which you should cultivate, and that which you should not cultivate.’ That’s what the Buddha said, and this is why he said it. Sir, that’s how I understand the detailed meaning of the Buddha’s brief statement.” “Good, good, Sāriputta! It’s good that you understand the detailed meaning of my brief statement in this way.” And the Buddha went on to repeat and endorse Venerable Sāriputta’s explanation in full. Then he went on to explain further: “I say that there are two kinds of robes: that wh
経典データの出典: SuttaCentral（CC0ライセンス）