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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo; idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo; idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko
And what goes beyond it? Take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. That goes beyond it. But this too is not enough, I say: give it up, go beyond it. And what goes beyond it? Take a mendicant who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. That goes beyond it. But this too is not en
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
智慧
中部経典
趣旨一致
中
puthusippena jīvati; Evaṁ vāseṭṭha jānāhi, sippiko so na brāhmaṇo. Yo hi koci manussesu, Na cāhaṁ brāhmaṇaṁ brūmi, tamahaṁ brūmi brāhmaṇaṁ. tamahaṁ brūmi brāhmaṇaṁ. Yassa gatiṁ na jānanti, devā gandhabbamānusā; Khīṇāsavaṁ arahantaṁ,
who lives off various professions: know them, Vāseṭṭha, as a professional, not a brahmin. Anyone among humans I don’t call someone a brahmin that’s who I declare a brahmin. that’s who I declare a brahmin. Gods, centaurs, and humans don’t know their destiny; the perfected ones with defilements ended:
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Byākaramāno, bhikkhave, tathāgato evaṁ byākareyya: ‘ye vodātā cakkhusotaviññeyyā dhammā, saṁvijjanti te tathāgatassa; etaṁ pathohamasmi, etaṁ gocaro, no ca tena tammayo’ti. Evaṁvādiṁ kho, bhikkhave, satthāraṁ arahati sāvako upasaṅkamituṁ dhammassavanāya. Tassa satthā dhammaṁ deseti uttaruttariṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ. Yathā yathā kho, bhikkhave, bhikkhuno satthā dhammaṁ deseti uttaruttariṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ tathā tathā so tasmiṁ dhamme abhiññāya idhekaccaṁ dham
The Realized One would answer, ‘Clean things can be seen and heard in the Realized One. I am the scope and the range of that, but I am not determined by that.’ A disciple ought to approach a teacher who has such a doctrine in order to listen to the teaching. The teacher explains Dhamma with its higher and higher stages, with its better and better stages, with its dark and bright sides. When they directly know a certain principle of those teachings, in accordance with how they were taught, the me
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Yasmiṁ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṁ antimapuriso hoti. Taṁ tāhaṁ, tāta kumāra, evaṁ vadāmi— ‘yadā me, samma kappaka, passeyyāsi sirasmiṁ palitāni jātāni, atha me āroceyyāsī’ti. yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosī’ti. ‘Evaṁ, devā’ti kho, ānanda, kappako rañño maghadevassa paccassosi. Addasā kho, ānanda, kappako bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayen
When a pair of men are living, the one who breaks such good practice is their final man. Therefore I say to you, ‘My dear barber, when you see grey hairs growing on my head, please tell me.’ “Keep up this good practice that I have founded. Do not be my final man.”’ ‘Yes, Your Majesty,’ replied the barber. When many thousand years had passed, the barber saw grey hairs growing on the king’s head. He said to the king, ‘The messengers of the gods have shown themselves to you. Grey hairs can be seen
智慧
中部経典
趣旨一致
中
tamahaṁ brūmi brāhmaṇaṁ. Yassa pure ca pacchā ca, majjhe ca natthi kiñcanaṁ; Akiñcanaṁ anādānaṁ, tamahaṁ brūmi brāhmaṇaṁ. Usabhaṁ pavaraṁ vīraṁ, Chetvā naddhiṁ varattañca, mahesiṁ vijitāvinaṁ; Anejaṁ nhātakaṁ buddhaṁ, tamahaṁ brūmi brāhmaṇaṁ.
that’s who I declare a brahmin. They have nothing before or after, or even in between. Having nothing, taking nothing: that’s who I declare a brahmin. Captain of the herd, excellent hero, They’ve cut the strap and harness, great seer and victor; unstirred, washed, awakened: that’s who I declare a brahmin.
智慧
中部経典
趣旨一致
長
sotaviññeyyānaṁ saddānaṁ … ghānaviññeyyānaṁ gandhānaṁ … jivhāviññeyyānaṁ rasānaṁ … kāyaviññeyyānaṁ phoṭṭhabbānaṁ … manoviññeyyānaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ manoramānaṁ lokāmisapaṭisaṁyuttānaṁ appaṭilābhaṁ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṁ atītaṁ niruddhaṁ vipariṇataṁ samanussarato uppajjati domanassaṁ. Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati gehasitaṁ domanassaṁ. Tattha katamāni cha nekkhammasitāni domanassāni? ‘kudāssu nāmāhaṁ tadāyatanaṁ upasampajja viharissā
There are sounds known by the ear … There are smells known by the nose … There are tastes known by the tongue … There are touches known by the body … There are ideas known by the mind, which are likable, desirable, agreeable, pleasing, connected with the worldly pleasures of the flesh. Sadness arises when you regard it as a loss to lose such ideas, or when you recollect ideas you formerly lost that have passed, ceased, and perished. Such sadness is called domestic sadness. And in this context wh
智慧
中部経典
趣旨一致
長
Santi hi, brāhmaṇa, nāgavane uccā kaṇerukā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti. So passeyya nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ. Tamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ, uccā ca dantehi ārañjitāni, uccā ca sākhābhaṅgaṁ. Tañca nāgaṁ passati rukkhamūlagataṁ vā abbhokāsagataṁ vā gacchantaṁ vā tiṭṭhantaṁ vā nisinnaṁ vā nipannaṁ vā. So niṭṭhaṁ gacchati: ‘ayameva so mahānāgo’ti. Yo
Because in an elephant wood there are tall matriarch cow elephants with big footprints, and this footprint might be one of theirs. There they’d see a large elephant’s footprint, long and broad. They keep following the track until they see a big footprint, long and broad, and traces, tusk-marks, and broken branches high up. And they see that bull elephant walking, standing, sitting, or lying down at the root of a tree or in the open. Then they’d come to the conclusion, ‘This is that big bull elep
象の森には、大きな足跡を持つ年老いた母象たちがおり、この足跡はそのうちの一頭のものかもしれない。そこで彼らは、長く幅広い大きな象の足跡を見つける。彼らはその跡を辿り続け、やがて長く幅広い大きな足跡と、高い所にある痕跡、牙の跡、折れた枝々を目にする。そして彼らは、その大きな雄象が樹の根元あるいは開けた場所で歩き、立ち、座り、あるいは臥しているのを見る。そのとき彼らは、「これこそがあの大きな雄象である」という結論に至るのである。
智慧
中部経典
趣旨一致
長
‘idhāhaṁ, āvuso, yena bhagavā tenupasaṅkamiṁ dhammassavanāya. Tassa me bhagavā dhammaṁ deseti uttaruttariṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ. Yathā yathā me, āvuso, bhagavā dhammaṁ deseti uttaruttariṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ tathā tathāhaṁ tasmiṁ dhamme abhiññāya idhekaccaṁ dhammaṁ dhammesu niṭṭhamagamaṁ, satthari pasīdiṁ— sammāsambuddho bhagavā, svākkhāto bhagavatā, dhammo, suppaṭipanno saṅgho’ti. Yassa kassaci, bhikkhave, imehi ākārehi imehi padehi imehi byañjanehi tathāgate
‘Reverends, I approached the Buddha to listen to the teaching. He explained Dhamma with its higher and higher stages, with its better and better stages, with its dark and bright sides. When I directly knew a certain principle of those teachings, in accordance with how I was taught, I came to a conclusion about the teachings. I had confidence in the Teacher: “The Blessed One is a fully awakened Buddha! The teaching is well explained! The Saṅgha is practicing well!”’ When someone’s faith is settle
智慧
中部経典
趣旨一致
長
“Kittāvatā pana, bhante, ‘ṭhānāṭhānakusalo bhikkhū’ti alaṁvacanāyā”ti? “Idhānanda, bhikkhu ‘aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo kañci saṅkhāraṁ niccato upagaccheyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci saṅkhāraṁ niccato upagaccheyya, ṭhānametaṁ vijjatī’ti pajānāti; ‘aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo kañci saṅkhāraṁ sukhato upagaccheyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci saṅ
“But sir, how is a mendicant qualified to be called ‘skilled in the possible and impossible’?” “It’s when a mendicant understands: ‘It’s impossible for an individual accomplished in view to take any condition as permanent. That is not possible. But it’s possible for an ordinary person to take some condition as permanent. That is possible.’ They understand: ‘It’s impossible for an individual accomplished in view to take any condition as pleasant. But it’s possible for an ordinary person to take s
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Tamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ. Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati: Evameva kho, brāhmaṇa, idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ maj
They keep following the track until they see a big footprint, long and broad, and traces high up. A skilled bull elephant tracker does not yet come to the conclusion, In the same way, brahmin, a Realized One arises in the world, 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 realizes with his own insight this world—with its gods, Māras, and divinities
彼らはその足跡を辿り続け、やがて大きく、長く、幅広い足跡と、高い所に残された痕跡を見出す。しかし、熟練した牡象の追跡者は、いまだ結論を下すことはない。
バラモンよ、それと同じように、如来がこの世に出現される。すなわち、応供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、仏、世尊である。かの者は、神々、魔羅、梵天を含むこの世界を、みずからの智慧をもって証知され……
智慧
中部経典
趣旨一致
長
“siyā, āvuso. Yato kho, āvuso, ariyasāvako jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, jātinirodhagāminiṁ paṭipadañca pajānāti— Katamā panāvuso, jāti, katamo jātisamudayo, katamo jātinirodho, katamā jātinirodhagāminī paṭipadā? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo, āyatanānaṁ paṭilābho— ayaṁ vuccatāvuso, jāti. Bhavasamudayā jātisamudayo, bhavanirodhā jātinirodho, ayameva ariyo aṭṭhaṅgiko maggo jātinirodhagā
“There might, reverends. A noble disciple understands rebirth, its origin, its cessation, and the practice that leads to its cessation … But what is rebirth? What is its origin, its cessation, and the practice that leads to its cessation? The rebirth, inception, conception, regeneration, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings. This is called rebirth. Rebirth originates from continued existence.
「その通りでございます、尊者方よ。聖なる弟子は、再生を知り、その起源を知り、その滅尽を知り、そして再生の滅尽へと導く道を知るのでございます……しかしながら、再生とは何でしょうか。その起源とは、その滅尽とは、そして再生の滅尽へと導く道とは何でしょうか。種々の有情の種類において、種々の有情が再び生まれること、生じること、胎に宿ること、再生すること、五蘊が顕現すること、そして諸処を獲得すること——これを再生と申します。再生は有より生じます。
智慧
中部経典
趣旨一致
長
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī vi
Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living fu
なにゆえ私は髭と髪を剃り、袈裟を纏い、在家の生を捨てて出家し、無所有の境地へと赴かぬのであろうか』と。やがて彼らは、多くあるいは少なき財産を捨て、広くあるいは狭き親族の縁を断ち、髭と髪を剃り、袈裟を纏い、在家の生を離れて出家し、無所有の境地へと赴くのである。かくして出家した彼らは、比丘の修行と生活の規範を受持する。彼らは生きとし生けるものを殺すことを捨て、刀杖を放棄する。彼らは慎み深く、慈悲の心をもって生き、あまねく
智慧
中部経典
趣旨一致
長
‘ye vītimissā cakkhusotaviññeyyā dhammā, saṁvijjanti vā te tathāgatassa no vā’ti? Tamenaṁ samannesamāno evaṁ jānāti: ‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti. ‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti, tato naṁ uttariṁ samannesati: ‘ye vodātā cakkhusotaviññeyyā dhammā, saṁvijjanti vā te tathāgatassa no vā’ti? Tamenaṁ samannesamāno evaṁ jānāti: ‘ye vodātā cakkhusotaviññeyyā dhammā, saṁvijjanti te tathāgatassā’ti. ‘ye vodātā cakkhu
‘Can anything mixed be seen or heard in the Realized One or not?’ Scrutinizing him they find that nothing mixed can be seen or heard in the Realized One. They scrutinize further: ‘Can anything clean be seen or heard in the Realized One or not?’ Scrutinizing him they find that clean things can be seen and heard in the Realized One. They scrutinize further: ‘Did the venerable attain this skillful state a long time ago, or just recently?’ Scrutinizing him they find that
智慧
中部経典
趣旨一致
長
“Parinibbuto kho, mahārāja, etarahi so bhagavā arahaṁ sammāsambuddho”ti. “Sacepi mayaṁ, bho kaccāna, suṇeyyāma taṁ bhagavantaṁ dasasu yojanesu, dasapi mayaṁ yojanāni gaccheyyāma taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ. Yato ca, bho kaccāna, parinibbuto so bhagavā, parinibbutampi mayaṁ bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ kaccāno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. Assosi kho rājā mādhuro avantiputto: “samaṇo khalu, bho, kaccāno madhur
“Great king, the Buddha has already become fully quenched.” “Worthy Kaccāna, if I heard that the Buddha was within ten leagues, or twenty, or even up to a hundred leagues away, I’d go a hundred leagues to see him. But since the Buddha has become fully quenched, I go for refuge to that fully quenched Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Kaccāna remember me as a lay follower who has gone for refuge for life.” King Avantiputta of Madhurā heard, “
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
‘ṭhānañca kho etaṁ vijjati yaṁ ekissā lokadhātuyā eko rājā cakkavattī uppajjeyya, ṭhānametaṁ vijjatī’ti pajānāti. ‘Aṭṭhānametaṁ anavakāso yaṁ itthī arahaṁ assa sammāsambuddho, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṁ vijjati yaṁ puriso arahaṁ assa sammāsambuddho, ṭhānametaṁ vijjatī’ti pajānāti. ‘Aṭṭhānametaṁ anavakāso yaṁ itthī rājā assa cakkavattī, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṁ vijjati yaṁ puriso rājā assa cakkavattī, ṭhānametaṁ vijjatī’ti pajānāti. ‘Aṭṭhāname
But it is possible for just one wheel-turning monarch to arise in one solar system.’ They understand: ‘It’s impossible for a woman to be a perfected one, a fully awakened Buddha. But it is possible for a man to be a perfected one, a fully awakened Buddha.’ They understand: ‘It’s impossible for a woman to be a wheel-turning monarch. But it is possible for a man to be a wheel-turning monarch.’ They understand: ‘It’s impossible for a woman to perform the role of Sakka, Māra, or the Divinity. But it
智慧
中部経典
趣旨一致
長
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamo panāvuso, bhavo, katamo bhavasamudayo, katamo bhavanirodho, katamā bhavanirodhagāminī paṭipadā? Tayome, āvuso, bhavā— kāmabhavo, rūpabhavo, arūpabhavo. Upādānasamudayā bhavasamudayo, upādānanirodhā bhavanirodho, ayameva ariyo aṭṭhaṅgiko maggo bhavanirodhagāminī paṭipadā, seyyathidaṁ— siyā panāvuso …pe… “siyā, āvuso. Yato kho, āvuso, ariyasāvako upādānañca pajā
When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching. But what is continued existence? What is its origin, its cessation, and the practice that leads to its cessation? There are these three states of continued existence. Existence in the sensual realm, the realm of luminous form, and the formless realm. Continued existence originates from grasping. Continued existe
以下に翻訳を示します。
かくのごとく実践するとき、その者は正見を具え、見解の正しき聖なる弟子として認められ、教法への体験的な確信を有し、真の法へと到達した者と称せられる。しかして、有（う）とは何か。その起源、その滅尽、そして滅尽へと導く道とは何か。有には三種の状態がある。すなわち、欲界（よっかい）の有、色界（しきかい）の有、そして無色界（むしきかい）の有である。有は取（しゅ）より生ずる。有は……
智慧
中部経典
趣旨一致
長
dāsidāsapaṭiggahaṇā paṭivirato hoti, ajeḷakapaṭiggahaṇā paṭivirato hoti, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati. hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti, khettavatthupaṭiggahaṇā paṭivirato hoti, dūteyyapahiṇagamanānuyogā paṭivirato hoti, kayavikkayā paṭivirato hoti, tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti, ukkoṭanavañcananikatisāciyogā paṭivirato hoti,
male and female bondservants, goats and sheep, chickens and pigs, They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. elephants, cows, horses, and mares, and fields and land. They refrain from running errands and messages; buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity;
男女の奴婢、山羊と羊、鶏と豚、象、牛、馬と牝馬、そして田畑と土地。彼らは偸盗を捨て去る。施されたものだけを受け取り、施されたものだけを期待する。盗みを犯さぬことにより、みずからを清浄に保つ。彼らは使い走りや伝言、売買、秤・金属・升目の偽り、賄賂、詐欺、欺瞞、そして二枚舌を慎む。
智慧
中部経典
趣旨一致
長
Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā mādhuro avantiputto āyasmantaṁ mahākaccānaṁ etadavoca: “brāhmaṇā, bho kaccāna, evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā
He went by carriage as far as the terrain allowed, then descended and approached Mahākaccāna on foot. They exchanged greetings, and when the greetings and polite conversation were over, the king sat down to one side and said to Mahākaccāna: “Worthy Kaccāna, the brahmins say: ‘Only brahmins are the best class; other classes are inferior. Only brahmins are the light class; other classes are dark. Only brahmins are purified, not others. Only brahmins are the true-born sons of divinity, born from hi
智慧
中部経典
趣旨一致
中
tamahaṁ brūmi brāhmaṇaṁ. Yo ca dīghaṁ va rassaṁ vā, aṇuṁ thūlaṁ subhāsubhaṁ; Loke adinnaṁ nādeti, tamahaṁ brūmi brāhmaṇaṁ. Āsā yassa na vijjanti, tamahaṁ brūmi brāhmaṇaṁ. asmiṁ loke paramhi ca; Nirāsāsaṁ visaṁyuttaṁ, tamahaṁ brūmi brāhmaṇaṁ.
that’s who I declare a brahmin. They don’t steal anything in the world, long or short, fine or coarse, beautiful or ugly: that’s who I declare a brahmin. They have no hope that’s who I declare a brahmin. for this world or the next; with no need for hope, detached: that’s who I declare a brahmin.
智慧
中部経典
趣旨一致
中
Tamenaṁ samannesamāno evaṁ jānāti: ‘abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato; vītarāgattā kāme na sevati khayā rāgassā’ti.
Scrutinizing him they find that that venerable is securely stilled, not insecurely stilled. The reason they don’t indulge in sensual pleasures is that they’re free of greed because greed has ended.
経典データの出典: SuttaCentral（CC0ライセンス）