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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti; saṅghe aveccappasādena samannāgato hoti: ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni, aṭṭha purisapuggalā. Esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo, anuttaraṁ puññakkhettaṁ lokassā’ti. Yathodhi kho panassa cattaṁ hoti vantaṁ
‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ They have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy
「法は世尊によって善く説かれたり。現世において明らかに現れ、時を経ずして果をもたらし、来たりて見よと招き、己が身に引き当てて観ずべきものにして、智慧ある者はそれぞれに自ら知ることができるものなり」と。また僧伽に対して体験に基づく信を具えている。「世尊の弟子たちよりなる僧伽は、善く道を行じ、直にして、理法に適い、如法なり。四双八輩よりなるこの仏弟子の僧伽は、天に捧げられた供物を受けるに値し、
智慧
中部経典
趣旨一致
長
‘Mādisā ve jinā honti, ye pattā āsavakkhayaṁ; Jitā me pāpakā dhammā, tasmāhamupaka jino’ti. Evaṁ vutte, bhikkhave, upako ājīvako ‘hupeyyapāvuso’ti vatvā sīsaṁ okampetvā ummaggaṁ gahetvā pakkāmi. ‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. Kaṁsi tvaṁ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṁ dhammaṁ rocesī’ti? Evaṁ vutte, ahaṁ, bhikkhave, upakaṁ ājīvakaṁ gāthāhi ajjhabhāsiṁ: ‘Sabbābhibhū sabbavidūhamasmi, Sabbesu dhammesu anūpalitto;
‘The victors are those who, like me, have reached the ending of defilements. I have conquered bad qualities, Upaka— that’s why I’m a victor.’ When I had spoken, Upaka said: ‘If you say so, reverend.’ Shaking his head, he took a wrong turn and left. ‘Reverend, your faculties are so very clear, and your complexion is pure and bright. In whose name have you gone forth, reverend? Who is your Teacher? Whose teaching do you believe in?’ I replied to Upaka in verse: ‘I am the champion, the knower of al
「私のように煩悩の滅尽に達した者こそ、勝者である。ウパカよ、私はあらゆる悪しき法を克服した——それゆえ、私は勝者と呼ばれるのだ」と私が語ると、ウパカは「尊者よ、そうおっしゃるのであれば」と言い、首を横に振りながら、別の道へと去っていった。「尊者よ、あなたの諸根はまことに澄み渡り、御顔の色艶は清浄にして輝かしい。尊者よ、いかなる方のもとで出家されたのですか。あなたの師はどなたですか。いかなる方の教えを信奉されているのですか」と。私はウパカに偈をもって答えた。「私はあらゆるものを知れる勝者にして、一切に打ち克てる者である——」
智慧
中部経典
趣旨一致
長
Atha kho āyasmā bhaddāli sabbaṁ taṁ temāsaṁ na bhagavato sammukhībhāvaṁ adāsi, yathā taṁ satthusāsane sikkhāya aparipūrakārī. Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṁ karonti— niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatīti. Atha kho āyasmā bhaddāli yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tehi bhikkhūhi saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ bhaddāliṁ te bhikkhū etadavocuṁ: “idaṁ kho,
Then for the whole of that three months Bhaddāli would not see the Buddha face to face, as happens when someone doesn’t fulfill the training according to the Teacher’s instructions. At that time several mendicants were making a robe for the Buddha, thinking that when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering. Then Bhaddāli went up to those mendicants, and exchanged greetings with them. When the greetings and polite conversatio
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
長
Asassataṁ vippariṇāmadhammaṁ. Aḍḍhā daliddā ca phusanti phassaṁ, Bālo ca dhīro ca tatheva phuṭṭho; Bālo ca bālyā vadhitova seti, Dhīro ca na vedhati phassaphuṭṭho. Tasmā hi paññāva dhanena seyyo, Yāya vosānamidhādhigacchati; Abyositattā hi bhavābhavesu, Pāpāni kammāni karonti mohā. Upeti gabbhañca parañca lokaṁ,
it’s perishable and not eternal. The rich and the poor feel its touch; the fool and the attentive one feel it too. But the fool lies stricken by their own folly, while the attentive one does not tremble at the touch. Therefore wisdom’s much better than wealth, since by wisdom <j>you reach consummation in this life. But if because of delusion <j>you don’t reach consummation, you’ll do evil deeds in life after life. One who enters a womb and the world beyond,
智慧
中部経典
趣旨一致
長
“kaccāvuso, bhagavā arogo ca balavā cā”ti? “Arogo cāvuso, bhagavā balavā cā”ti. “Kacci panāvuso, bhikkhusaṅgho arogo ca balavā cā”ti? “Bhikkhusaṅghopi kho, āvuso, arogo ca balavā cā”ti. “Ettha, āvuso, taṇḍulapālidvārāya dhanañjāni nāma brāhmaṇo atthi. Kaccāvuso, dhanañjāni brāhmaṇo arogo ca balavā cā”ti? Taṁ kiṁ maññasi, dhanañjāni, yo vā ñātisālohitānaṁ hetu adhammacārī visamacārī assa, yo vā ñātisālohitānaṁ hetu dhammacārī samacārī assa; Taṁ kiṁ maññasi, dhanañjāni, yo vā atithīnaṁ hetu adhamm
“Reverend, I hope the Buddha is healthy and strong?” “He is, reverend.” “And I hope that the mendicant Saṅgha is healthy and strong.” “It is.” “Reverend, at the rice checkpoint at the city gate there is a brahmin named Dhanañjāni. I hope that he is healthy and strong?” relatives and kin … guests … ancestors … deities …
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
senāsanaṁpāhaṁ, sāriputta … gāmampāhaṁ, sāriputta … nigamampāhaṁ, sāriputta … nagarampāhaṁ, sāriputta … janapadampāhaṁ, sāriputta … puggalaṁpāhaṁ, sāriputta, duvidhena vadāmi— Evaṁ vutte āyasmā sāriputto bhagavantaṁ etadavoca: “imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāmi. Evaṁ vutte, āyasmā sāriputto bhagavantaṁ etadavoca: “imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ
lodging … village … town … city … country … individual: When he said this, Venerable Sāriputta said to the Buddha, “Sir, this is how I understand the detailed meaning of the Buddha’s brief statement. When he said this, Venerable Sāriputta said to the Buddha: “Sir, this is how I understand the detailed meaning of the Buddha’s brief statement.
智慧
中部経典
趣旨一致
長
Laddhāna vittaṁ na dadanti mohā; Saṁsāramāpajja paramparāya; Tassappapañño abhisaddahanto, Upeti gabbhañca parañca lokaṁ. Coro yathā sandhimukhe gahito, Sakammunā haññati pāpadhammo; Evaṁ pajā pecca paramhi loke, Sakammunā haññati pāpadhammo. Kāmāhi citrā madhurā manoramā, Virūparūpena mathenti cittaṁ;
because of delusion, give not <j>the wealth they’ve earned. will transmigrate from one life to the next. While someone of little wisdom, <j>placing faith in them, also enters a womb and the world beyond. As a bandit caught in a window is punished for his own bad deeds; so after departing, in the world beyond, people are punished for their own bad deeds. Sensual pleasures are diverse, sweet, delightful; appearing in disguise they disturb the mind.
智慧
中部経典
趣旨一致
長
‘Cīvaraṁpāhaṁ, sāriputta, duvidhena vadāmi— Piṇḍapātaṁpāhaṁ, sāriputta …pe… senāsanaṁpāhaṁ, sāriputta …pe… gāmampāhaṁ, sāriputta …pe… evarūpo nigamo na sevitabbo … evarūpaṁ nagaraṁ na sevitabbaṁ … evarūpo janapado na sevitabbo … ‘Puggalaṁpāhaṁ, sāriputta, duvidhena vadāmi— sevitabbampi, asevitabbampī’ti— iti kho panetaṁ vuttaṁ bhagavatā.
‘I say that there are two kinds of robes … almsfood … lodging … village … town … city … country … individual: that which you should cultivate, and that which you should not cultivate.’ That’s what the Buddha said,
智慧
中部経典
趣旨一致
長
Api ca kho maṁ nāmena ca āvusovādena ca samudācaranti. Evaṁ vutte, ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ: Arahaṁ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṁ, amatamadhigataṁ, ahamanusāsāmi, ahaṁ dhammaṁ desemi. Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. Dutiyampi kho, bhikkhave, pañcavaggiyā
But they still addressed me by name and as ‘reverend’. So I said to them, The Realized One is perfected, a fully awakened Buddha. Listen up, mendicants: I have achieved freedom from death! I shall instruct you, I will teach you the Dhamma. By practicing as instructed you will soon realize the supreme end of the spiritual path in this very life.’ But for a second time they said to me, ‘Reverend Gotama … you’ve returned to indulgence.’ So for a second time I said to them, ‘The Realized One has not
しかし、彼らはやはり私を名で呼び、「尊者」と呼びかけた。そこで私は彼らに言った。「如来は完成し、正等覚を得た仏陀である。よく聞きなさい、比丘たちよ。私は不死の境地を証得した。私は汝らに教示を垂れ、法を説くであろう。教えの如く修行を重ねれば、汝らはこの現世において、速やかに梵行の最高の目的を自ら証知するであろう。」しかし彼らは再び私に向かって言った。「尊者ゴータマよ……あなたは再び享楽に戻られた。」そこで私は再び彼らに言った。「如来は
智慧
中部経典
趣旨一致
中
Ayampi kho te, bhaddāli, samayo appaṭividdho ahosī”ti. bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Samayopi kho te, bhaddāli, appaṭividdho ahosi: ‘sambahulā kho bhikkhū sāvatthiyaṁ vassaṁ upagatā, tepi maṁ jānissanti—
You also didn’t realize this situation.” as the mendicant named Bhaddāli who doesn’t fulfill the training according to the Teacher’s instructions.’ And you didn’t realize this situation: ‘Several monks have commenced the rains retreat in Sāvatthī …
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Kiñcetaṁ paṭicca vuttaṁ? Yathārūpaṁ, bhante, puggalaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo puggalo na sevitabbo; yathārūpañca kho, bhante, puggalaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo puggalo sevitabbo. ‘Puggalaṁpāhaṁ, sāriputta, duvidhena vadāmi— sevitabbampi, asevitabbampī’ti— iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttanti. Imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa evaṁ
but why did he say it? You should not cultivate the kind of individual who causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of individual who causes unskillful qualities to decline while skillful qualities grow. ‘I say that there are two kinds of individual: those who you should cultivate, and those who 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
智慧
中部経典
趣旨一致
長
evarūpaṁ, bhante, kāyasamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti. Kathaṁrūpaṁ, bhante, kāyasamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati; adinnādānaṁ pahāya adinnādānā paṭivirato hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā taṁ nādinnaṁ theyyasaṅkhātaṁ ādātā hoti; kāmesumic
That kind of bodily behavior causes unskillful qualities to grow while skillful qualities decline. And what kind of bodily behavior causes unskillful qualities to decline while skillful qualities grow? It’s when someone gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilde
智慧
中部経典
趣旨一致
長
yañca kho so evamāha: ‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatī’ti idamassa nānujānāmi; Tatrānanda, yvāyaṁ samaṇo vā brāhmaṇo vā evamāha: Taṁ kissa hetu? Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṁ hoti. ‘natthi kira, bho, kalyāṇāni kammāni, natthi sucaritassa vipāko’ti idamassa nānujānāmi; yañca kho so evamāha: ‘amāhaṁ puggalaṁ addasaṁ—idha pāṇātipātā paṭivirataṁ adinnādānā paṭivi
But when they say: ‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in a heavenly realm,’ I don’t grant them that. … In this case, when an ascetic or brahmin says this: Why is that? Because the Realized One’s knowledge of the great analysis of deeds is otherwise. ‘It seems that there is no such thing as good deeds, and the result of good conduct,’ I don’t grant them that. But when they say: ‘I have seen an individual here who refrained from killin
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
長
‘abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṁ pabhāvitametan’ti? ‘No hetaṁ, bhante’. ‘Arahaṁ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṁ, amatamadhigataṁ, ahamanusāsāmi, ahaṁ dhammaṁ desemi. Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. Asakkhiṁ kho ahaṁ, bhikkhave, pañcavaggiye bhikkhū saññāpet
‘Mendicants, have you ever known me to speak like this before?’ ‘No sir, we have not.’ ‘The Realized One is perfected, a fully awakened Buddha. Listen up, mendicants: I have achieved freedom from death! I shall instruct you, I will teach you the Dhamma. By practicing as instructed you will soon realize the supreme end of the spiritual path in this very life. You will live having achieved with your own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’ I was
「比丘たちよ、汝らは、かつて私がこのように語るのを聞いたことがあるか？」「いいえ、世尊よ、ございません。」「如来は完成せる者、正しく完全に覚れる仏陀である。比丘たちよ、よく聴くがよい。我は死より解脱することを得たり。我は汝らに教えを授けん、法を説かん。教えに従いて修行するならば、汝らはやがて、まさにこの生において、梵行の最高の究竟を証するであろう。良家の子弟が在家の生を離れ、正しく出家して無家に赴く、その目的を、汝ら自らの智慧によって証得し、安住するであろう。」
智慧
中部経典
趣旨一致
長
“Svāhaṁ, bhante, tathā karissāmi yathā maṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāyā”ti. Atha kho raṭṭhapālo kulaputto uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca: Dutiyampi kho raṭṭhapālo kulaputto …pe… tatiyampi kho raṭṭhapālo kulaputto mātāpitaro etadavoca: “ammatātā, yathā yathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ bra
“I’ll make sure, sir, to get my parents’ permission.” Then Raṭṭhapāla got up from his seat, bowed, and respectfully circled the Buddha. Then he went to his parents and said, For a second time, and a third time, Raṭṭhapāla asked his parents for permission, but got the same reply. “Mum and dad, as I understand the Buddha’s teachings, it’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Then Raṭṭhapāla thought, “My parents don’t allow me
智慧
中部経典
趣旨一致
長
Anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari. Tatra sudaṁ āyasmā sāriputto rājagahe viharati veḷuvane kalandakanivāpe. “Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— “Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— manussā vā cātumahārājikā vā devā”ti? “Manussehi, bho sāriputta, cātumahārājikā devā seyyo”ti. “Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— cātumahārājikā vā devā tāvatiṁsā vā devā”ti? “Cātumahārājikehi, bho sāriputta, devehi tāvatiṁsā devā seyyo”ti. “Taṁ kiṁ maññasi, dhanañjāni, k
Traveling stage by stage, he arrived at Rājagaha, where he stayed in the Bamboo Grove, the squirrels’ feeding ground. “Dhanañjāni, which do you think is better: “Which do you think is better: human life or as one of the gods of the four great kings?” “The gods of the four great kings.” “Which do you think is better: the gods of the four great kings or the gods of the thirty-three?” “The gods of the thirty-three.” “Which do you think is better:
智慧
中部経典
趣旨一致
長
iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ. tañca aññamaññaṁ kāyasamācāran’ti— iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ? Yathārūpaṁ, bhante, kāyasamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo kāyasamācāro na sevitabbo; yathārūpañca kho, bhante, kāyasamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo kāyasamācāro sevitabbo. Kathaṁrūpaṁ, bhante, kāyasamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dham
That’s what the Buddha said, and this is why he said it. And each of these is a kind of bodily behavior.’ That’s what the Buddha said, but why did he say it? You should not cultivate the kind of bodily behavior which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of bodily behavior which causes unskillful qualities to decline while skillful qualities grow. And what kind of bodily behavior causes unskillful qualities to grow while skillful
智慧
中部経典
趣旨一致
長
‘Cīvaraṁpāhaṁ, sāriputta, duvidhena vadāmi— ‘Vacīsamācārampāhaṁ, bhikkhave, duvidhena vadāmi— pisuṇavāco kho pana hoti, ito sutvā amutra akkhātā imesaṁ bhedāya, amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya—iti samaggānaṁ vā bhettā, bhinnānaṁ vā anuppadātā, vaggārāmo, vaggarato, vagganandī, vaggakaraṇiṁ vācaṁ bhāsitā hoti; pharusavāco kho pana hoti, yā sā vācā kaṇḍakā kakkasā pharusā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṁvattanikā, tathārūpiṁ vācaṁ bhāsitā hoti; samphappalāpī kho pan
And the Buddha went on to repeat and endorse Venerable Sāriputta’s explanation in full. Then he added: ‘I say that there are two kinds of verbal behavior: They speak divisively. They repeat in one place what they heard in another so as to divide people against each other. And so they divide those who are harmonious, supporting division, delighting in division, loving division, speaking words that promote division. They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, of
智慧
中部経典
趣旨一致
長
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito āyasmantaṁ ānandaṁ āmantesi: “āyāmānanda, yena pubbakoṭṭhako tenupasaṅkamissāma gattāni parisiñcitun”ti. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā āyasmatā ānandena saddhiṁ yena pubbakoṭṭhako tenupasaṅkami gattāni parisiñcituṁ. Pubbakoṭṭhake gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. Atha kho, bhikkhave, pañcavaggiyā bhikkhū mayā evaṁ ovadiyamānā evaṁ anusāsiyamānā attanā jātidha
In the late afternoon the Buddha came out of retreat and addressed Ānanda, “Come, Ānanda, let’s go to the eastern gate to bathe.” “Yes, sir,” Ānanda replied. So the Buddha went with Ānanda to the eastern gate to bathe. When he had bathed and emerged from the water he stood in one robe drying his limbs. As the group of five mendicants were being advised and instructed by me like this, being themselves liable to be reborn, understanding the drawbacks in being liable to be reborn, they sought that
午後の遅い頃、仏陀は禅定より出られ、阿難に告げられた。「阿難よ、来なさい。東門へ沐浴に参ろう。」「かしこまりました、世尊」と阿難は答えた。かくして仏陀は阿難とともに東門へ赴き、沐浴された。水より上がられた仏陀は、一枚の衣を纏い、御身を乾かしながら立っておられた。このように五比丘の一行は、私によって教示され、指導されながら、自らも生に縛られた身であることを悟り、生に縛られることの過患を了知して、彼らは
智慧
中部経典
趣旨一致
長
nimmānaratī vā devā paranimmitavasavattī vā devā”ti? “Nimmānaratīhi, bho sāriputta, devehi paranimmitavasavattī devā seyyo”ti. “Nirayā, bho sāriputta, tiracchānayoni seyyo”ti. “Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— tiracchānayoni vā pettivisayo vā”ti? “Tiracchānayoniyā, bho sāriputta, pettivisayo seyyo”ti. “Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— pettivisayo vā manussā vā”ti? “Pettivisayā, bho sāriputta, manussā seyyo”ti. “Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo
the gods who love to create or the gods who control what is created by others?” “The gods who control what is created by others.” “The animal realm is better.” “Which do you think is better: the animal realm or the ghost realm?” “The ghost realm is better.” “Which do you think is better: the ghost realm or human life?” “Human life is better.” “Which do you think is better:
経典データの出典: SuttaCentral（CC0ライセンス）