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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
Pāṇātipāto kho, āvuso, akusalaṁ, adinnādānaṁ akusalaṁ, kāmesumicchācāro akusalaṁ, musāvādo akusalaṁ, pisuṇā vācā akusalaṁ, pharusā vācā akusalaṁ, samphappalāpo akusalaṁ, abhijjhā akusalaṁ, byāpādo akusalaṁ, micchādiṭṭhi akusalaṁ— idaṁ vuccatāvuso akusalaṁ. siyā panāvuso …pe… “siyā, āvuso. Yato kho, āvuso, ariyasāvako vedanañca pajānāti, vedanāsamudayañca pajānāti, vedanānirodhañca pajānāti, vedanānirodhagāminiṁ paṭipadañca pajānāti— Katamā panāvuso, vedanā, katamo vedanāsamudayo, katamo vedanāni
Killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; and covetousness, ill will, and wrong view. This is called the unskillful. “Might there be another way to describe a noble disciple?” “There might, reverends. A noble disciple understands feeling, its origin, its cessation, and the practice that leads to its cessation … But what is feeling? What is its origin, its cessation, and the practice that leads to its cessation? There are thes
生き物を殺すこと、盗むこと、邪淫；虚偽の言葉、離間の言葉、粗暴な言葉、綺語；そして貪欲、瞋恚、邪見。これを不善と呼ぶ。
「尊者よ、聖なる弟子を別の仕方で説き示すことはできましょうか。」「できましょう、尊者よ。聖なる弟子は受（ヴェーダナー）を了知し、その生起を了知し、その滅を了知し、その滅へと導く道を了知する……しかし、受とは何か。その生起とは何か、その滅とは何か、その滅へと導く道とは何か。三種の受がある——」
智慧
中部経典
趣旨一致
長
‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Idamassa catutthaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi. ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Kathaṁrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato? Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa: kiñcāpi tathārūpiṁ āpattiṁ āpajjati, yathārūpāya āpattiyā vuṭṭhānaṁ paññāy
‘I have the same nature as an individual accomplished in view.’ This is their fourth knowledge … ‘Do I have the same nature as an individual accomplished in view?’ And what, mendicants, is the nature of an individual accomplished in view? This is the nature of an individual accomplished in view. Though they may fall into a kind of offense for which rehabilitation is possible, they quickly disclose, clarify, and reveal it to the Teacher or a sensible spiritual companion. And having revealed it th
智慧
中部経典
趣旨一致
長
Katamā ca, bhikkhave, upekkhā ekattā ekattasitā? Atthi, bhikkhave, upekkhā ākāsānañcāyatananissitā, atthi viññāṇañcāyatananissitā, atthi ākiñcaññāyatananissitā, atthi nevasaññānāsaññāyatananissitā— ayaṁ, bhikkhave, upekkhā ekattā ekattasitā. “saḷāyatanavibhaṅgaṁ vo, bhikkhave, desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: Tatra, bhikkhave, yāyaṁ upekkhā ekattā ekattasitā taṁ nissāya taṁ āgamma yāyaṁ upekk
And what is equanimity based on unity? There is equanimity based on the dimensions of infinite space, infinite consciousness, nothingness, and neither perception nor non-perception. This is equanimity based on unity. “Mendicants, I shall teach you the analysis of the six sense fields. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this: Therein, relying on equanimity based on unity, give up equanimity based on diversity. That’s how it is given up. Relyi
智慧
中部経典
趣旨一致
長
“siyā, āvuso. Yato kho, āvuso, ariyasāvako phassañca pajānāti, phassasamudayañca pajānāti, phassanirodhañca pajānāti, phassanirodhagāminiṁ paṭipadañca pajānāti— Katamo panāvuso, phasso, katamo phassasamudayo, katamo phassanirodho, katamā phassanirodhagāminī paṭipadā? Chayime, āvuso, phassakāyā— cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. Saḷāyatanasamudayā phassasamudayo, saḷāyatananirodhā phassanirodho, ayameva ariyo aṭṭhaṅgiko maggo phassanirod
“There might, reverends. A noble disciple understands contact, its origin, its cessation, and the practice that leads to its cessation … But what is contact? What is its origin, its cessation, and the practice that leads to its cessation? There are these six classes of contact. Contact through the eye, ear, nose, tongue, body, and mind. Contact originates from the six sense fields. Contact ceases when the six sense fields cease. The practice that leads to the cessation of contact is simply this
「友よ、あり得ることでございます。聖なる弟子は、触を了解し、その生起を了解し、その滅を了解し、その滅に至る道を了解するのでございます……では、触とは何か。その生起とは何か、その滅とは何か、その滅に至る道とは何か。ここに六種の触の類がございます。眼触、耳触、鼻触、舌触、身触、意触、これらでございます。触は六処を縁として生起します。六処が滅するとき、触もまた滅します。触の滅に至る道とは、まさにこれに他なりません――
智慧
中部経典
趣旨一致
長
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Idamassa pañcamaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi. ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Kathaṁrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato? Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa: kiñcāpi yāni tāni
Furthermore, a noble disciple reflects, ‘I have the same nature as an individual accomplished in view.’ This is their fifth knowledge … ‘Do I have the same nature as an individual accomplished in view?’ And what, mendicants, is the nature of an individual accomplished in view? This is the nature of an individual accomplished in view. Though they might manage a diverse spectrum of duties for their spiritual companions, they still feel a keen regard for the training in higher ethics, higher mind,
智慧
中部経典
趣旨一致
長
“Aṭṭhārasa kho imā, ānanda, dhātuyo— cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu; sotadhātu, saddadhātu, sotaviññāṇadhātu; ghānadhātu, gandhadhātu, ghānaviññāṇadhātu; jivhādhātu, rasadhātu, jivhāviññāṇadhātu; kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu; manodhātu, dhammadhātu, manoviññāṇadhātu. Imā kho, ānanda, aṭṭhārasa dhātuyo yato jānāti passati— “Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti? “Siyā, ānanda.
“There are, Ānanda, these eighteen elements. The eye element, sight element, and eye consciousness element. The ear element, sound element, and ear consciousness element. The nose element, smell element, and nose consciousness element. The tongue element, taste element, and tongue consciousness element. The body element, touch element, and body consciousness element. The mind element, ideas element, and mind consciousness element. When a mendicant knows and sees these eighteen elements, “But sir
智慧
中部経典
趣旨一致
長
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi. Na tveva tāva ariyasāvako niṭṭhaṁ gacchati: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena
They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. This, brahmin, is that which is called ‘a footprint of the Realized One’ and also ‘a trace of the Realized One’ and also ‘a mark of the Realized One’. But a noble disciple does not yet come t
彼らはこれら五つの蓋（がい）――智慧を弱め、心を汚す障碍――を捨て去る。そして、諸々の欲楽からまったく離れ、不善なる諸法から離れて、尋（じん）と伺（し）とを具え、遠離より生じた喜悦（きえつ）と楽とを有する初禅（しょぜん）に入り、そこに住する。バラモンよ、これこそが「如来（にょらい）の足跡」とも、「如来の痕跡」とも、「如来の標相（ひょうそう）」とも呼ばれるものである。しかしながら、聖なる弟子はいまだ
智慧
中部経典
趣旨一致
長
So evaṁ pajānāti: Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. Kathaṁrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato? Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṁ tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṁ katvā manasikatvā sabbacetasā samannāharitvā ohitasoto dhammaṁ suṇāti. So evaṁ pajānāti: ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāga
They understand, Furthermore, a noble disciple reflects, ‘Do I have the same strength as an individual accomplished in view?’ And what, mendicants, is the strength of an individual accomplished in view? The strength of an individual accomplished in view is that, when the teaching and training proclaimed by the Realized One are being taught, they pay attention, apply the mind, concentrate wholeheartedly, and actively listen to the teaching. They understand, ‘I have the same strength as an individ
智慧
中部経典
趣旨一致
長
Evaṁ me ettha hoti, evañca pana me etaṁ arahataṁ sutan”ti. “Sādhu sādhu, mahārāja. Sādhu kho te etaṁ, mahārāja, evaṁ hoti, sādhu ca pana te etaṁ arahataṁ sutaṁ. Taṁ kiṁ maññasi, mahārāja, idhassa brāhmaṇo …pe… “Taṁ kiṁ maññasi, mahārāja, Kathaṁ vā te ettha hotī”ti? “Suddopi hi, bho kaccāna, pāṇātipātā paṭivirato, adinnādānā paṭivirato …pe… sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya. Evaṁ me ettha hoti, evañca pana me etaṁ arahataṁ sutan”ti. “Sādhu sādhu, mahārāja.
That’s what I think, but I’ve also heard it from the perfected ones.” “Good, good, great king! It’s good that you think so, and it’s good that you’ve heard it from the perfected ones. What do you think, great king? Take a brahmin … What do you think, great king? Or how do you see this?” “Such a brahmin, peasant, or menial would be reborn in a good place. That’s what I think, but I’ve also heard it from the perfected ones.” “Good, good, great king!
智慧
中部経典
趣旨一致
長
Disvāna pilotikaṁ paribbājakaṁ etadavoca: “Handa kuto nu bhavaṁ vacchāyano āgacchati divādivassā”ti? “Ito hi kho ahaṁ, bho, āgacchāmi samaṇassa gotamassa santikā”ti. “Taṁ kiṁ maññati bhavaṁ vacchāyano samaṇassa gotamassa paññāveyyattiyaṁ paṇḍito maññe”ti. “Ko cāhaṁ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṁ jānissāmi. Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṁ jāneyyā”ti. “Uḷārāya khalu bhavaṁ vacchāyano samaṇaṁ gotamaṁ pasaṁsāya pasaṁsatī”ti. Puna caparaṁ, brāhmaṇa, bhi
and said to him, “So, worthy Vacchāyana, where are you coming from in the middle of the day?” “Just now, good fellow, I’ve come from the presence of the ascetic Gotama.” “What do you think of the ascetic Gotama’s lucidity of wisdom? Do you think he’s astute?” “Mister, who am I to judge the ascetic Gotama’s lucidity of wisdom? You’d really have to be on the same level to judge his lucidity of wisdom.” “Mister Vacchāyana praises the ascetic Gotama with high praise indeed.” Furthermore, as the plac
彼に向かってこう言った。「ヴァッチャーヤナ居士よ、真昼にどちらからお帰りですか。」「善き友よ、たった今、沙門ゴータマのもとより参ったところです。」「沙門ゴータマの智慧の明晰さをどのようにお思いですか。彼は聡明であるとお思いですか。」「友よ、この私などが沙門ゴータマの智慧の明晰さをいかに判じ得ましょうか。その智慧の明晰さを判ずるには、まことに彼と同じ境地に達した者でなければならないでしょう。」「ヴァッチャーヤナ居士は、沙門ゴータマをまことに高く讃嘆されますな。」さらにまた、その場所において——
智慧
中部経典
趣旨一致
長
“Ghāteyyāma vā, bho kaccāna, jāpeyyāma vā pabbājeyyāma vā yathāpaccayaṁ vā kareyyāma. Taṁ kissa hetu? Yā hissa, bho kaccāna, pubbe ‘suddo’ti samaññā sāssa antarahitā; corotveva saṅkhyaṁ gacchatī”ti. “Taṁ kiṁ maññasi, mahārāja, yadi evaṁ sante, ime cattāro vaṇṇā samasamā honti no vā? Kathaṁ vā te ettha hotī”ti? idha khattiyo sandhiṁ vā chindeyya, nillopaṁ vā hareyya, ekāgārikaṁ vā kareyya, paripanthe vā tiṭṭheyya, paradāraṁ vā gaccheyya, tañce te purisā gahetvā dasseyyuṁ: “Addhā kho, bho kaccāna,
“I would have him executed, fined, or banished, or dealt with as befits the crime. Why is that? Because he’s lost his former status as a brahmin, peasant, or menial, and is just reckoned as a bandit.” “What do you think, great king? If this is so, are the four classes equal or not? Or how do you see this?” Take an aristocrat who breaks into houses, plunders wealth, steals from isolated buildings, commits highway robbery, and commits adultery. Suppose your men arrest him and present him to you, s
智慧
中部経典
趣旨一致
長
“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti? “Siyā, ānanda. Chayimā, ānanda, dhātuyo— kāmadhātu, nekkhammadhātu, byāpādadhātu, abyāpādadhātu, vihiṁsādhātu, avihiṁsādhātu. Imā kho, ānanda, cha dhātuyo yato jānāti passati— ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti. “Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti? “Siyā, ānanda. Tisso imā, ānanda, dhātuyo— kāmadhātu, rūpadhātu, arūpadhātu.
“But sir, could there be another way in which a mendicant is qualified to be called ‘skilled in the elements’?” “There could, Ānanda. There are these six elements: the elements of sensuality and renunciation, malice and good will, and cruelty and harmlessness. When a mendicant knows and sees these six elements, they’re qualified to be called ‘skilled in the elements’.” “But sir, could there be another way in which a mendicant is qualified to be called ‘skilled in the elements’?” “There could, Ān
智慧
中部経典
趣旨一致
長
‘ayaṁ te, deva, coro āgucārī. Imassa yaṁ icchasi taṁ daṇḍaṁ paṇehī’ti. Kinti naṁ kareyyāsī”ti? “Ghāteyyāma vā, bho kaccāna, jāpeyyāma vā pabbājeyyāma vā yathāpaccayaṁ vā kareyyāma. Taṁ kissa hetu? Yā hissa, bho kaccāna, pubbe ‘khattiyo’ti samaññā sāssa antarahitā; corotveva saṅkhyaṁ gacchatī”ti. “Taṁ kiṁ maññasi, mahārāja, “Taṁ kiṁ maññasi, mahārāja, “Abhivādeyyāma vā, bho kaccāna, paccuṭṭheyyāma vā āsanena vā nimanteyyāma abhinimanteyyāma vā naṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjapari
‘Your Majesty, this man is a bandit, a criminal. Punish him as you will.’ What would you do to him?” “I would have him executed, fined, or banished, or dealt with as befits the crime. Why is that? Because he’s lost his former status as an aristocrat, and is just reckoned as a bandit.” “What do you think, great king? What do you think, great king? “I would bow to them, rise in their presence, or offer them a seat. I’d invite them to accept robes, almsfood, lodgings, and medicines and supplies for
智慧
中部経典
趣旨一致
長
Imā kho, ānanda, tisso dhātuyo yato jānāti passati— ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti. “Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti? “Siyā, ānanda. Dve imā, ānanda, dhātuyo— saṅkhatādhātu, asaṅkhatādhātu. Imā kho, ānanda, dve dhātuyo yato jānāti passati— ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti.
When a mendicant knows and sees these three elements, they’re qualified to be called ‘skilled in the elements’.” “But sir, could there be another way in which a mendicant is qualified to be called ‘skilled in the elements’?” “There could, Ānanda. There are these two elements: the conditioned element and the unconditioned element. When a mendicant knows and sees these two elements, they’re qualified to be called ‘skilled in the elements’.”
智慧
中部経典
趣旨一致
長
Assadamakena, bhikkhave, assadammo sārito ekaññeva disaṁ dhāvati— puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā. Godamakena, bhikkhave, godammo sārito ekaññeva disaṁ dhāvati— puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā. Tathāgatena hi, bhikkhave, arahatā sammāsambuddhena purisadammo sārito aṭṭha disā vidhāvati. Rūpī rūpāni passati— ayaṁ pañcamī disā; sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati— ayaṁ chaṭṭhī disā; sabbaso ākiñcaññāya
Driven by a horse trainer, a horse in training proceeds in just one direction: east, west, north, or south. Driven by an ox trainer, an ox in training proceeds in just one direction: east, west, north, or south. But driven by the Realized One, the perfected one, the fully awakened Buddha, a person in training proceeds in eight directions: Having physical form, they see forms. This is the fifth direction. Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing a
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
長
Yā hissa, bho kaccāna, pubbe ‘suddo’ti samaññā sāssa antarahitā; samaṇotveva saṅkhyaṁ gacchatī”ti. “Taṁ kiṁ maññasi, mahārāja, yadi evaṁ sante, ime cattāro vaṇṇā samasamā honti no vā? Kathaṁ vā te ettha hotī”ti? “Addhā kho, bho kaccāna, evaṁ sante, ime cattāro vaṇṇā samasamā honti. Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti. “Imināpi kho etaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; idha khattiyo kesamassuṁ ohāretvā kāsāyāni vatt
Because they’ve lost their former status as a brahmin, peasant, or menial, and are just reckoned as an ascetic.” “What do you think, great king? If this is so, are the four classes equal or not? Or how do you see this?” “Certainly, worthy Kaccāna, in this case these four classes are equal. I can’t see any difference between them.” “This is another way to understand that this is just hearsay in the world: ‘Only brahmins are the best class; other classes are inferior. Take an aristocrat who shaves
智慧
中部経典
趣旨一致
中
Evametaṁ yathābhūtaṁ, saṁyamena damena ca; Etena brāhmaṇo hoti, etaṁ brāhmaṇamuttamaṁ. Tīhi vijjāhi sampanno, santo khīṇapunabbhavo; Evaṁ vāseṭṭha jānāhi, brahmā sakko vijānatan”ti. kammaṁ passanti paṇḍitā; Paṭiccasamuppādadassā,
In this way the astute regard deeds by restraint and by self-control: that’s how to become a brahmin, this is the supreme brahmin. Accomplished in the three knowledges, peaceful, with rebirth ended, know them, Vāseṭṭha, as the Divinity and Sakka to the wise.” in accord with truth. Seeing dependent origination,
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
長
Passatha no tumhe, bhikkhave, imaṁ isigiliṁ pabbatan”ti? “Evaṁ, bhante”. “Evaṁ, bhante”. “Etassapi kho, bhikkhave, vebhārassa pabbatassa aññāva samaññā ahosi aññā paññatti. Passatha no tumhe, bhikkhave, etaṁ paṇḍavaṁ pabbatan”ti? “Evaṁ, bhante”. “Etassapi kho, bhikkhave, paṇḍavassa pabbatassa aññāva samaññā ahosi aññā paññatti. Passatha no tumhe, bhikkhave, etaṁ vepullaṁ pabbatan”ti? “Evaṁ, bhante”. “Etassapi kho, bhikkhave, vepullassa pabbatassa aññāva samaññā ahosi aññā paññatti.
Do you see that Mount Isigili?” “Yes, sir.” “Yes, sir.” “It used to have a different label and description. Do you see that Mount Paṇḍava?” “Yes, sir.” “It too used to have a different label and description. Do you see that Mount Vepulla?” “Yes, sir.” “It too used to have a different label and description.
智慧
中部経典
趣旨一致
長
ayaṁ sattamī disā; sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati— ayaṁ aṭṭhamī disā. Tathāgatena, bhikkhave, arahatā sammāsambuddhena purisadammo sārito imā aṭṭha disā vidhāvati. ayaṁ ekā disā; ajjhattaṁ arūpasaññī bahiddhā rūpāni passati— ayaṁ dutiyā disā; subhantveva adhimutto hoti— ayaṁ tatiyā disā; sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati—
This is the seventh direction. Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. This is the eighth direction. Driven by the Realized One, the perfected one, the fully awakened Buddha, a person in training proceeds in these eight directions. This is the first direction. Not perceiving physical form internally, they see forms externally. This is the second direction. They’re focused only on beauty. This i
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
長
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. Ettāvatā kho, brāhmaṇa, hatthipadopamo vitthārena paripūro hotī”ti. Evaṁ vutte, jāṇussoṇi 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 dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito
‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’ And it is at this point that the simile of the elephant’s footprint has been completed in detail.” When he had spoken, the brahmin Jānussoṇi 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 Gota
「世尊は完全に覚られた仏陀である。教えは善く説かれている。僧伽は善く修行している」と。かくして、この時点において、象の足跡の譬えは詳細にわたって完結したのである。」
かく説き終えると、婆羅門ジャーヌッソーニは仏陀に向かってこう申し上げた。「素晴らしい、尊きゴータマよ！まことに素晴らしい！あたかも倒れたるものを起こし、覆われたるものを顕わし、迷える者に道を示し、眼ある人々がそこに在るものを見ることができるよう暗闇に燈明を掲げるがごとく、尊きゴータマよ――」
経典データの出典: SuttaCentral（CC0ライセンス）