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経典: 中部経典
✕ クリア
自己
中部経典
趣旨一致
長
brahmaloke pabhassaraṁ. Tassa brahmā viyākāsi, anupubbaṁ yathātathaṁ; Na me mārisa sā diṭṭhi, Nisajja kho āyasmā mahāmoggallāno paccattaṁ yoniso manasākāsi. Addasā kho āyasmā mahāmoggallāno māraṁ pāpimantaṁ kucchigataṁ koṭṭhamanupaviṭṭhaṁ. Disvāna māraṁ pāpimantaṁ etadavoca: “nikkhama, pāpima; nikkhama, pāpima. Mā tathāgataṁ vihesesi, mā tathāgatasāvakaṁ.
surpassing the realm of divinity?’ And I’m the one to whom the Divinity truthfully admitted his progress: ‘Good fellow, I don’t have that view and investigated inside himself. He saw that Māra the Wicked had got inside his belly. So he said to Māra, “Come out, Wicked One, come out! Do not harass the Realized One or his disciple.
自己
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趣旨一致
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Yā ceva kho pana ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu pathavīdhāturevesā. ‘Taṁ netaṁ mama nesohamasmi na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti. Katamā ca, bhikkhu, āpodhātu? Āpodhātu siyā ajjhattikā siyā bāhirā. Katamā ca, bhikkhu, ajjhattikā āpodhātu? Yaṁ ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ seyyathidaṁ— pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo
The interior earth element and the exterior earth element are just the earth element. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you truly see with right understanding, you grow disillusioned with the earth element, detaching the mind from the earth element. And what is the water element? The water element may be interior or exterior. And what is the interior water element? Anything internal, personal, that’s water,
⚠ 出家者向けの文脈
自己
中部経典
趣旨一致
中
‘ahaṁ bālaṁ ḍahāmī’ti; tatthevantaradhāyathā”ti. Bālo ca jalitaṁ aggiṁ, āsajja naṁ sa ḍayhati. Evameva tuvaṁ māra, āsajja naṁ tathāgataṁ; Sayaṁ ḍahissasi attānaṁ, bālo aggiṁva samphusaṁ. Apuññaṁ pasavī māro, Atha kho mārassa pāpimato etadahosi:
‘I’ll burn the fool!’ disappeared right there. Still the fool who attacks the fire gets burnt. In the same way, Māra, in attacking the Realized One, you’ll only burn yourself, like a fool touching the flames. Māra’s done a bad thing Then Māra thought,
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‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṁ virājeti. Katamā ca, bhikkhu, tejodhātu? Tejodhātu siyā ajjhattikā siyā bāhirā. Katamā ca, bhikkhu, ajjhattikā tejodhātu? Yaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ, seyyathidaṁ— yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, yaṁ vā panaññampi kiñci
This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you truly see with right understanding, you grow disillusioned with the water element, detaching the mind from the water element. And what is the fire element? The fire element may be interior or exterior. And what is the interior fire element? Anything internal, personal, that’s fire, fiery, and appropriated. This includes: that which warms, that which ages, that which heat
⚠ 出家者向けの文脈
自己
中部経典
趣旨一致
長
Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā— imā kho, sāriputta, aṭṭha parisā. Imehi kho, sāriputta, catūhi vesārajjehi samannāgato tathāgato imā aṭṭha parisā upasaṅkamati ajjhogāhati. Abhijānāmi kho panāhaṁ, sāriputta, anekasataṁ khattiyaparisaṁ upasaṅkamitā. Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā. Tatra vata maṁ bhayaṁ vā sārajjaṁ vā okkamissatīti nimittametaṁ, sāriputt
The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods of the four great kings. An assembly of the gods of the thirty-three. An assembly of Māras. An assembly of divinities. These are the eight assemblies. Possessing these four kinds of self-assurance, the Realized One approaches and enters right into these eight assemblies. I recall having approached an assembly of hundreds of aristocrats. There I used to sit with them, converse, and engage in discussion. B
以下は該当箇所の翻訳です。
刹帝利の集い、婆羅門の集い、居士の集い、沙門の集い。四大王衆天の集い。三十三天の集い。魔羅の集い。梵天の集い。これらを八衆という。如来はこれら四種の自信を具えて、八衆に近づき、その中深くに入る。我は幾百もの刹帝利の集いに赴きしことを憶念す。かの地にて、我は彼らと共に座し、語らい、論議を交わしたり。
自己
中部経典
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Sabbe cepi, dīgha, khattiyā ete tayo kulaputte pasannacittā anussareyyuṁ, sabbesānampāssa khattiyānaṁ dīgharattaṁ hitāya sukhāya. Sabbe cepi, dīgha, brāhmaṇā …pe… Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena gosiṅgasālavanadāyo tenupasaṅkami. Addasā kho dāyapālo bhagavantaṁ dūratova āgacchantaṁ. Disvāna bhagavantaṁ etadavoca: “mā, samaṇa, etaṁ dāyaṁ pāvisi. Santettha tayo kulaputtā attakāmarūpā viharanti. Mā tesaṁ aphāsumakāsī”ti. Assosi kho āyasmā anuruddho dāyapālassa bhagavatā sa
all the aristocrats … all the brahmins … Then in the late afternoon, the Buddha came out of retreat and went to that park. The park keeper saw the Buddha coming off in the distance and said to him, “Don’t come into this park, ascetic. There are three gentlemen staying here whose nature is to desire self-knowledge. Do not disturb them.” Anuruddha heard the park keeper conversing with the Buddha, and said to him,
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avirodhappasaṁsīnaṁ; Suṇantu dhammaṁ kālena, tañca anuvidhīyantu. Na hi jātu so mamaṁ hiṁse, aññaṁ vā pana kiñci naṁ; Pappuyya paramaṁ santiṁ, rakkheyya tasathāvare. Udakañhi nayanti nettikā, Usukārā namayanti tejanaṁ; Dāruṁ namayanti tacchakā,
from those who teach acceptance, praising acquiescence; and may they follow that path! For then they’d never wish harm upon myself or others. Having arrived at ultimate peace, they’d look after creatures firm and frail. For irrigators guide the water, and fletchers straighten arrows; carpenters carve timber—
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Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘āvāsena suddhī’ti. Na kho pana so, sāriputta, āvāso sulabharūpo yo mayā anāvuṭṭhapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi. Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati: ‘itipi so bhagavā anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ā
There are some ascetics and brahmins who have this doctrine and view: ‘Purity comes from abode of rebirth.’ But it’s not easy to find an abode where I haven’t previously abided … And there’s no way Sunakkhatta will infer about me from the teaching: ‘That Blessed One wields the many kinds of psychic power: multiplying himself and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as
沙門・婆羅門の中には、「清浄は生まれ変わりの住処より来たる」と説き、そのように見る者がいる。しかしながら、我れが過去においていまだ住したことなき住処を見出すことは容易ならざることである……そして、スナッカッタが法に基づいて我れについてこのように推し量ることはあり得ない。「かの世尊は、種々の神通力を自在に行使し給う。すなわち、一身となりて多身となり、多身となりて再び一身となり、あるいは現れ、あるいは消え、壁・城壁・山をも、あたかも虚空を行くがごとく何の障碍もなく通り抜け、大地に潜り込み、また大地より浮かび上がること、あたかも水の中を行くがごとく……」と。
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Sabbesu bhūtesu nidhāya daṇḍaṁ; Tuvañca pāṇesu asaññatosi, Tasmā ṭhitohaṁ tuvamaṭṭhitosī”ti. Atha kho bhagavā āyasmatā aṅgulimālena pacchāsamaṇena yena sāvatthi tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena rañño pasenadissa kosalassa antepuradvāre mahājanakāyo sannipatitvā uccāsaddo mahāsaddo hoti: “coro te, deva, vijite aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭ
I’ve laid aside violence towards all creatures. But you can’t stop yourself <j>from harming living creatures; that’s why I’ve stopped, but you have not.” Then the Buddha set out for Sāvatthī with Venerable Aṅgulimāla as his second monk. Traveling stage by stage, he arrived at Sāvatthī, where he stayed in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time a crowd had gathered by the gate of King Pasenadi’s royal compound making a colossal racket, “In your realm, Your Majesty, there is a ba
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‘rūpaṁ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṁ me attā’ti, ayañca mahatī janatā”ti. “Kiñhi te, aggivessana, mahatī janatā karissati? Iṅgha tvaṁ, aggivessana, sakaññeva vādaṁ nibbeṭhehī”ti. “Ahañhi, bho gotama, evaṁ vadāmi: ‘rūpaṁ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṁ me attā’”ti. “Tena hi, aggivessana, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṁ byākareyyāsi. Kiṁ pana rañño khattiyassa muddhāvasittassa, seyyathāpi rañño pasenad
And this big crowd agrees with me!” “What has this big crowd to do with you? Please just unpack your own statement.” “Then, worthy Gotama, what I am saying is this: ‘Form is my self, feeling is my self, perception is my self, choices are my self, consciousness is my self’.” “Well then, Aggivessana, I’ll ask you about this in return, and you can answer as you like. So of course an anointed king such as Pasenadi or Ajātasattu would wield such power, as is their right.” What do you think, Aggivessa
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yaṁ tvaṁ evaṁ vadesi: ‘rūpaṁ me attā’ti, vattati te tasmiṁ rūpe vaso— evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī”ti? Evaṁ vutte, saccako nigaṇṭhaputto tuṇhī ahosi. Dutiyampi kho bhagavā saccakaṁ nigaṇṭhaputtaṁ etadavoca: Tena kho pana samayena vajirapāṇi yakkho āyasaṁ vajiraṁ ādāya ādittaṁ sampajjalitaṁ sajotibhūtaṁ saccakassa nigaṇṭhaputtassa uparivehāsaṁ ṭhito hoti: “sacāyaṁ saccako nigaṇṭhaputto bhagavatā yāvatatiyaṁ sahadhammikaṁ pañhaṁ puṭṭho na byākarissati etthevassa sattadhā muddhaṁ phāl
When you say, ‘Form is my self,’ do you have power over that form to say: ‘May my form be like this! May it not be like that’?” When he said this, Saccaka kept silent. The Buddha asked the question a second time, Now at that time the spirit Vajirapāṇī, taking up a burning iron thunderbolt, blazing and glowing, stood in the air above Saccaka, thinking, “If this Saccaka doesn’t answer when asked a third time, I’ll blow his head into seven pieces there and then!” And both the Buddha and Saccaka cou
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“Taṁ kiṁ maññasi, aggivessana, yaṁ tvaṁ evaṁ vadesi: ‘rūpaṁ me attā’ti, vattati te tasmiṁ rūpe vaso— evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī”ti? “No hidaṁ, bho gotama”. “Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṁ pacchimena vā purimaṁ. Taṁ kiṁ maññasi, aggivessana, yaṁ tvaṁ evaṁ vadesi:
“What do you think, Aggivessana? When you say, ‘Form is my self,’ do you have power over that form to say: ‘May my form be like this! May it not be like that’?” “No, worthy Gotama.” “Think about it, Aggivessana! You should think before answering. What you said before and what you said after don’t match up. What do you think, Aggivessana? When you say,
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Ajanesi vata me, bhante, bhagavā samaṇesu samaṇappemaṁ, samaṇesu samaṇappasādaṁ, samaṇesu samaṇagāravaṁ. Taṁ kiṁ maññasi, gahapati, yathā ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti, api nu tvaṁ evarūpaṁ vohārasamucchedaṁ attani samanupassasī”ti? “Ko cāhaṁ, bhante, ko ca ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo. Ārakā ahaṁ, bhante, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedā. Mayañhi, bhante, pubbe aññatitthiye paribbājake anājā
The Buddha has inspired me to have love, confidence, and respect for ascetics! What do you think, householder? Do you regard yourself as having cut off business in a way comparable to the cutting off of business in each and every respect in the noble one’s training?” “Who am I compared to one who has cut off business in each and every respect in the noble one’s training? I am far from that. Sir, I used to think that the wanderers following other religions were thoroughbreds, and I fed them and t
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‘vedanā me attā’ti, vattati te tissaṁ vedanāyaṁ vaso— evaṁ me vedanā hotu, evaṁ me vedanā mā ahosī”ti? “No hidaṁ, bho gotama”. “Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ. Taṁ kiṁ maññasi, aggivessana, yaṁ tvaṁ evaṁ vadesi: ‘saññā me attā’ti, vattati te tissaṁ saññāyaṁ vaso— evaṁ me saññā hotu, evaṁ me saññā mā ahosī”ti?
‘Feeling is my self,’ do you have power over that feeling to say: ‘May my feeling be like this! May it not be like that’?” “No, worthy Gotama.” “Think about it, Aggivessana! You should think before answering. What you said before and what you said after don’t match up. What do you think, Aggivessana? When you say, ‘Perception is my self,’ do you have power over that perception to say: ‘May my perception be like this! May it not be like that’?”
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“No hidaṁ, bho gotama”. “Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ. Taṁ kiṁ maññasi, aggivessana, yaṁ tvaṁ evaṁ vadesi: ‘saṅkhārā me attā’ti, vattati te tesu saṅkhāresu vaso— evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesun”ti? “No hidaṁ, bho gotama”. “Manasi karohi, aggivessana;
“No, worthy Gotama.” “Think about it, Aggivessana! You should think before answering. What you said before and what you said after don’t match up. What do you think, Aggivessana? When you say, ‘Choices are my self,’ do you have power over those choices to say: ‘May my choices be like this! May they not be like that’?” “No, worthy Gotama.” “Think about it, Aggivessana!
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“Sabbākusaladhammapahīno kho, mahārāja, tathāgato kusaladhammasamannāgato”ti. “Katamo pana, bhante ānanda, kāyasamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti? “Yo kho, mahārāja, kāyasamācāro nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati. Tassa akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. Evarūpo kho, mahārāja, kāyasamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti. “Yo kho, mahārāja, kāyasamācāro kusalo”. “Katamo pana, bhante,
“Great king, the Realized One has given up all unskillful things and possesses skillful things.” “But sir, what kind of bodily behavior is not faulted by sensible ascetics and brahmins?” “Bodily behavior that leads to pleasing yourself, pleasing others, and pleasing both, and which makes unskillful qualities decline while skillful qualities grow. That kind of bodily behavior is not faulted by sensible ascetics and brahmins.” “Skillful behavior.” “But what kind of bodily behavior is skillful?” “B
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manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ. Taṁ kiṁ maññasi, aggivessana, yaṁ tvaṁ evaṁ vadesi: ‘viññāṇaṁ me attā’ti, vattati te tasmiṁ viññāṇe vaso— evaṁ me viññāṇaṁ hotu, evaṁ me viññāṇaṁ mā ahosī”ti? “No hidaṁ, bho gotama”. Tena kho pana samayena saccako nigaṇṭhaputto vesāliyaṁ paṭivasati bhassappavādako paṇḍitavādo sādhusammato bahujanassa. So vesāliyaṁ parisati evaṁ vācaṁ bhāsati: “nāhaṁ taṁ passāmi samaṇaṁ vā brāhmaṇaṁ vā,
You should think before answering. What you said before and what you said after don’t match up. What do you think, Aggivessana? When you say, ‘Consciousness is my self,’ do you have power over that consciousness to say: ‘May my consciousness be like this! May it not be like that’?” “No, worthy Gotama.” Now at that time Saccaka, the son of Jain parents, was staying in Vesālī. He was a controversialist who pretended to be astute and was deemed holy by many people. He was telling a crowd in Vesālī,
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Thūṇaṁ cepāhaṁ acetanaṁ vādena vādaṁ samārabheyyaṁ, sāpi mayā vādena vādaṁ samāraddhā saṅkampeyya sampakampeyya sampavedheyya. Ko pana vādo manussabhūtassā”ti? “Manasi karohi, aggivessana; ‘etaṁ mama, esohamasmi, eso me attā’”ti? “No hidaṁ, bho gotama”. “Taṁ kiṁ maññasi, aggivessana, vedanā …pe… saññā …pe… saṅkhārā …pe… taṁ kiṁ maññasi, aggivessana, viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
Even an insentient post would shake and rock and tremble were I to take it on in debate. How much more then a human being!” “Think about it, Aggivessana! ‘This is mine, I am this, this is my self’?” “No, worthy Gotama.” “What do you think, Aggivessana? Is feeling … perception … choices … consciousness permanent or impermanent?”
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Api ca, bhante, mayampetaṁ jānāma: ‘netaṁ āyasmato ānandassa kappatī’ti. “Ayaṁ, bhante, aciravatī nadī diṭṭhā āyasmatā ceva ānandena amhehi ca. Yadā uparipabbate mahāmegho abhippavuṭṭho hoti, athāyaṁ aciravatī nadī ubhato kūlāni saṁvissandantī gacchati; evameva kho, bhante, āyasmā ānando imāya bāhitikāya attano ticīvaraṁ karissati. Yaṁ panāyasmato ānandassa purāṇaṁ ticīvaraṁ taṁ sabrahmacārīhi saṁvibhajissati. Evāyaṁ amhākaṁ dakkhiṇā saṁvissandantī maññe gamissati. Paṭiggaṇhātu, bhante, āyasmā ā
But, sir, I know that these things are not suitable for you. “Sir, we have both seen this river Aciravatī when it has rained heavily in the mountains, and the river overflows both its banks. In the same way, Venerable Ānanda can make a set of three robes for himself from this imported cloak, and you can share your old robes with your fellow monks. In this way my religious donation will come to overflow, it seems to me. Please accept the imported cloth.” Then Venerable Ānanda robed up in the morn
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趣旨一致
長
Pahoti me bhavaṁ gotamo tathā dhammaṁ desetuṁ yathāhaṁ imamhā āsanā anandho vuṭṭhaheyyan”ti. “Tena hi tvaṁ, māgaṇḍiya, sappurise bhajeyyāsi. Yato kho tvaṁ, māgaṇḍiya, sappurise bhajissasi tato tvaṁ, māgaṇḍiya, saddhammaṁ sossasi; yato kho tvaṁ, māgaṇḍiya, saddhammaṁ sossasi tato tvaṁ, māgaṇḍiya, dhammānudhammaṁ paṭipajjissasi; yato kho tvaṁ, māgaṇḍiya, dhammānudhammaṁ paṭipajjissasi tato tvaṁ, māgaṇḍiya, sāmaṁyeva ñassasi, sāmaṁ dakkhissasi— ime rogā gaṇḍā sallā; idha rogā gaṇḍā sallā aparisesā
is capable of teaching me so that I can rise from this seat cured of blindness.” “Well then, Māgaṇḍiya, you should associate with true persons. When you associate with true persons, you will hear the true teaching. When you hear the true teaching, you’ll practice in line with the teaching. When you practice in line with the teaching, you’ll know and see for yourself: ‘These are diseases, boils, and darts. And here is where diseases, boils, and darts cease without anything left over.’ When my gra
経典データの出典: SuttaCentral（CC0ライセンス）