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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
Āvaṭaṁ dvāraṁ nigaṇṭhānaṁ nigaṇṭhīnaṁ, anāvaṭaṁ dvāraṁ bhagavato bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī”ti. “Na me, āvuso, piṇḍakena attho”ti vatvā tato paṭinivattitvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca: “saccaṁyeva kho, bhante, yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato. Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṁ yena upālissa gahapa
His gate is closed to Jain monks and nuns, and opened for the Buddha’s monks, nuns, laymen, and laywomen. If you require almsfood, wait here, they will bring it to you.” Saying, “No, worthy man, I do not require almsfood,” he turned back and went to the Jain Ñātika and said to him, “Sir, it’s really true that Upāli has become Gotama’s disciple. Then the Jain Ñātika went to Upāli’s home together with a large following of Jain ascetics. He wishes to see you.’” “Yes, sir,” replied the gatekeeper. H
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Evaṁ byākaramāno kho, bhikkhave, bhikkhu na ceva attānaṁ ukkaṁseti, na paraṁ vambheti, dhammassa cānudhammaṁ byākaroti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. “kinti vo, bhikkhave, mayi hoti: ‘anukampako bhagavā hitesī; anukampaṁ upādāya dhammaṁ desetī’”ti. “Evañca kira vo, bhikkhave, mayi hoti: anukampaṁ upādāya dhammaṁ desetī’ti. ‘cīvarahetu vā samaṇo gotamo dhammaṁ deseti, piṇḍapātahetu vā samaṇo
Answering in this way, that mendicant doesn’t glorify themselves or put others down. They answer in line with the teaching, with no legitimate grounds for rebuttal and criticism.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said. “Mendicants, is this what you think of me? ‘The Buddha is sympathetic and wants what’s best for us. He teaches out of sympathy.’” “So it seems you think that I teach out of sympathy. ‘The ascetic Gotama teaches the Dhamma for the sak
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
“Sādhu sādhu, bhaginiyo. Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato. Yo nu kho, bhaginiyo, evaṁ vadeyya: ‘amussa mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ, yā ca khvāssa chāyā sā niccā dhuvā sassatā avipariṇāmadhammā’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Amussa hi, bhante, mahato rukkhassa tiṭṭhato sāravato
“Good, good, sisters! That’s how it is for a noble disciple who truly sees with right wisdom. Now, suppose someone was to say: ‘There’s a large tree standing with heartwood. The roots, trunk, and branches and leaves are all impermanent and perishable. But the shadow is permanent, lasting, eternal, and imperishable.’ Would they be speaking rightly?” “No, sir. Why is that? Because that large tree’s roots, trunk, and branches and leaves are all impermanent and perishable, let alone the shadow.” “In
智慧
中部経典
趣旨一致
長
Seyyathāpi, aggivessana, sukkhaṁ kaṭṭhaṁ koḷāpaṁ, ārakā udakā thale nikkhittaṁ. Atha puriso āgaccheyya uttarāraṇiṁ ādāya: ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṁ kiṁ maññasi, aggivessana, api nu so puriso amuṁ sukkhaṁ kaṭṭhaṁ koḷāpaṁ, ārakā udakā thale nikkhittaṁ, uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti? “Evaṁ, bho gotama”. “Taṁ kissa hetu”? “Aduñhi, bho gotama, sukkhaṁ kaṭṭhaṁ koḷāpaṁ, tañca pana ārakā udakā thale nikkhittan”ti. Tena kho pana sama
Suppose there was a dried up, withered log, and it was lying on dry land far from the water. Then a person comes along with a drill-stick, thinking to light a fire and produce heat. What do you think, Aggivessana? By drilling the stick against that dried up, withered log on dry land far from water, could they light a fire and produce heat?” “Yes, worthy Gotama. Why is that? Because it’s a dried up, withered log, and it’s lying on dry land far from water.” Now at that time in the morning the Budd
智慧
中部経典
趣旨一致
長
Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino; appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti. Puna caparaṁ, sandaka, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. Puna caparaṁ, sandaka, bhikkhu pītiyā ca virāgā upekkhako ca viharati …pe… tatiyaṁ jhānaṁ upasampajja viharati. Puna caparaṁ, sandaka, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷ
Such venerables like the quiet, are educated to be quiet, and praise the quiet. Hopefully if he sees that our assembly is quiet he’ll see fit to approach.” Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant … enters and remains in the second absorption … third absorption … fourth absorption. A sensible person would, to the best of their ability, lead the spiritual life under a teacher who achieves such a high distinction, and, once practicing it, they would
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Seyyathāpi, mahārāja, puriso sukkhaṁ sākakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya; athāparo puriso sukkhaṁ sālakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya; athāparo puriso sukkhaṁ ambakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya; “Heturūpaṁ, bhante, bhagavā āha; saheturūpaṁ, bhante, bhagavā āha. Kiṁ pana, bhante, atthi devā”ti? “Kiṁ pana tvaṁ, mahārāja, evaṁ vadesi: “Yadi vā te, bhante, devā āgantāro itthattaṁ yadi vā anāgantāro itthattaṁ”? “Ye te, mahārāja, devā
Suppose a person took dry teak wood and lit a fire and produced heat. Then another person did the same using sāl wood, another used mango wood, “What the Buddha says appears reasonable. But sir, do gods survive?” “But what exactly are you asking?” “Whether those gods come back to this place or not.” “Those gods who are afflicted come back to this place, but those who are unafflicted do not come back.” When he said this, General Viḍūḍabha said to the Buddha, As far as the dominion of King Pasenad
智慧
中部経典
趣旨一致
長
‘yannūnāhaṁ dantebhi dantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇheyyaṁ abhinippīḷeyyaṁ abhisantāpeyyan’ti. So kho ahaṁ, aggivessana, dantebhi dantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. Tassa mayhaṁ, aggivessana, dantebhi dantamādhāya jivhāya tāluṁ āhacca cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Seyyathāpi, aggivessana, balavā puriso dubbalataraṁ purisaṁ sīse vā gahetvā khandhe vā gahet
‘Why don’t I, with teeth clenched and tongue pressed against the roof of my mouth, squeeze, squash, and scorch mind with mind?’ So that’s what I did, until sweat ran from my armpits. It was like when a strong man grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and crushes them. In the same way, with teeth clenched and tongue pressed against the roof of my mouth, I squeezed, squashed, and crushed mind with mind until sweat ran from my armpits. My energy was roused up
智慧
中部経典
趣旨一致
長
“tena hi, samma dovārika, yena nigaṇṭho nāṭaputto tenupasaṅkama; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ evaṁ vadehi: ‘upāli, bhante, gahapati evamāha— pavisa kira, bhante, sace ākaṅkhasī’”ti. “Evaṁ, bhante”ti kho dovāriko upālissa gahapatissa paṭissutvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca: Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṁ yena majjhimā dvārasālā tenupasaṅkami. yaṁ sudaṁ pubbe yato passati nigaṇṭhaṁ nāṭaputtaṁ dūratova āgacc
“Well then, my good gatekeeper, go to the Jain Ñātika and say to him: ‘Sir, Upāli says you may enter if you wish.’” “Yes, sir,” replied the gatekeeper. He went to the Jain Ñātika and relayed what was said. Then the Jain Ñātika went to the hall of the middle gate together with a large following of Jain ascetics. Previously, when Upāli saw the Jain Ñātika coming, he would go out to greet him and, having wiped off the highest and finest seat with his upper robe, he would embrace him and sit him dow
智慧
中部経典
趣旨一致
長
“Evaṁ, bho”ti kho sandako paribbājako āyasmato ānandassa paccassosi. Āyasmā ānando etadavoca: Atha kho sandako paribbājako āyasmantaṁ ānandaṁ etadavoca: “etu kho bhavaṁ ānando, svāgataṁ bhoto ānandassa. Cirassaṁ kho bhavaṁ ānando imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. Nisīdatu bhavaṁ ānando, idamāsanaṁ paññattan”ti. Nisīdi kho āyasmā ānando paññatte āsane. Sandakopi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho sandakaṁ paribbājakaṁ āyasmā ānando etad
“Yes, worthy sir,” replied Sandaka. Venerable Ānanda said this: who said to him, “Come, worthy Ānanda! Welcome, worthy Ānanda! It’s been a long time since you took the opportunity to come here. Please sit down, here, a seat is ready.” Ānanda sat down on the seat spread out, while Sandaka took a low seat and sat to one side. Ānanda said to Sandaka, “Sandaka, what were you sitting talking about just now? What conversation was left unfinished?”
智慧
中部経典
趣旨一致
長
“Yāvatā, bho, rañño pasenadissa kosalassa vijitaṁ yattha ca rājā pasenadi kosalo issariyādhipaccaṁ rajjaṁ kāreti, pahoti tattha rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti. “Taṁ kiṁ maññasi, senāpati, yāvatā rañño pasenadissa kosalassa avijitaṁ yattha ca rājā pasenadi kosalo na issariyādhipaccaṁ rajjaṁ kāreti, tattha pahoti rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ
“He can, worthy.” “What do you think, general? As far as the dominion of King Pasenadi does not extend, where he does not rule as sovereign lord, can he topple or expel from that place any ascetic or brahmin, regardless of whether they are good or bad, or whether or not they are genuine spiritual practitioners?” “He cannot, worthy.” “What do you think, general? Have you heard of the gods of the thirty-three?” “Yes, worthy, I’ve heard of them, and so has the worthy King Pasenadi.” “Sir, will the
智慧
中部経典
趣旨一致
長
Duggahitaṁ duggahitato dhāretvā suggahitaṁ suggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo. ‘imesaṁ kho āyasmantānaṁ atthato ceva nānaṁ byañjanato ca nānan’ti, tattha yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: ‘āyasmantānaṁ kho atthato ceva nānaṁ, byañjanato ca nānaṁ. Tadamināpetaṁ āyasmanto jānātha— yathā atthato ceva nānaṁ, byañjanato ca nānaṁ. Māyasmanto vivādaṁ āpajjitthā’ti. Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so
Remembering this, you should speak on the teaching and the training. ‘These two venerables disagree on both the meaning and the phrasing.’ So you should approach whichever mendicant you think is most amenable and say to them: ‘The venerables disagree on the meaning and the phrasing. But the venerables should know that this is how such disagreement on the meaning and the phrasing comes to be. Please don’t get into a dispute about this.’ Then they should approach whichever mendicant they think is
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
“Upamā kho me ayaṁ, bhaginiyo, katā atthassa viññāpanāya. Ayamevettha attho; ‘antarā maṁsakāyo’ti kho, bhaginiyo, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ; ‘bāhiro cammakāyo’ti kho, bhaginiyo, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ; ‘antarā vilimaṁsaṁ, antarā nhāru, antarā bandhanan’ti kho, bhaginiyo, nandīrāgassetaṁ adhivacanaṁ; ‘tiṇhaṁ govikantanan’ti kho, bhaginiyo, ariyāyetaṁ paññāya adhivacanaṁ; yāyaṁ ariyā paññā antarā kilesaṁ antarā saṁyojanaṁ antarā bandhanaṁ sañchindati saṅkan
“I’ve made up this simile to make a point. And this is the point. ‘The inner flesh’ is a term for the six interior sense fields. ‘The outer hide’ is a term for the six exterior sense fields. ‘The connecting tendons, sinews, and ligaments’ is a term for greed and relishing. ‘A sharp meat cleaver’ is a term for noble wisdom. And it is that noble wisdom which cuts, carves, severs, and slices the connecting corruption, fetter, and bond. Sisters, by developing and cultivating these seven awakening fa
智慧
中部経典
趣旨一致
長
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalan”ti. “Yo pana so, bho ānanda, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anup
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’ A sensible person would, to the best of their ability, lead the spiritual life with a teacher under whom they achieve such a high distinction, and, once practicing it, they would
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
“Taṁ kiṁ maññasi, senāpati, pahoti rājā pasenadi kosalo deve tāvatiṁse tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti? “Dassanampi, bho, rājā pasenadi kosalo deve tāvatiṁse nappahoti, kuto pana tamhā ṭhānā cāvessati vā pabbājessati vā”ti? “Evameva kho, senāpati, ye te devā sabyābajjhā āgantāro itthattaṁ te devā, ye te devā abyābajjhā anāgantāro itthattaṁ te deve dassanāyapi nappahonti; kuto pana tamhā ṭhānā cāvessanti vā pabbājessanti vā”ti? Atha kho āyasmato ānandassa etadahosi: “ayaṁ kho viṭaṭūbho se
“What do you think, general? Can King Pasenadi topple or expel from their place the gods of the thirty-three?” “King Pasenadi can’t even see the gods of the thirty-three, so how could he possibly topple or expel them from their place?” “In the same way, general, the gods who are afflicted can’t even see the gods who are unafflicted, so how could they possibly topple or expel them from their place?” Then Venerable Ānanda thought, “This General Viḍūḍabha is King Pasenadi’s son, and I am the Buddha
智慧
中部経典
趣旨一致
長
yathā atthato hi kho nānaṁ, byañjanato sameti. Māyasmanto vivādaṁ āpajjitthā’ti. Iti duggahitaṁ duggahitato dhāretabbaṁ, suggahitaṁ suggahitato dhāretabbaṁ. Duggahitaṁ duggahitato dhāretvā suggahitaṁ suggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo. ‘imesaṁ kho āyasmantānaṁ atthato hi kho nānaṁ, byañjanato sametī’ti, tattha yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: ‘āyasmantānaṁ kho atthato hi nānaṁ, byañjanato sameti. Tadamināpetaṁ āyasmanto jānātha— yathā a
such disagreement on the meaning and agreement on the phrasing comes to be. Please don’t get into a dispute about this.’ So you should remember what has been incorrectly memorized as incorrectly memorized and what has been correctly memorized as correctly memorized. Remembering this, you should speak on the teaching and the training. ‘These two venerables disagree on the meaning but agree on the phrasing.’ So you should approach whichever mendicant you think is most amenable and say to them: ‘Th
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
“Evameva kho, sandaka, yo so bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ na paccupaṭṭhitaṁ: api ca kho pana naṁ paccavekkhamāno jānāti: “Tena hi, sandaka, upamaṁ te karissāmi; upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti. Seyyathāpi, sandaka, purisassa hatthapādā chinnā; tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca s
“In the same way, when a mendicant is perfected, the knowledge and vision that their defilements are ended is not constantly and continually present to them, while walking, standing, sleeping, and waking. Rather, they are aware of it only when they checked it.” “Well then, Sandaka, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose there was a person whose hands and feet had been amputated. Would they be aware that their hands
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
‘āyasmantānaṁ kho atthato hi kho nānaṁ, byañjanato sameti. Tadamināpetaṁ āyasmanto jānātha— Tatra ce tumhākaṁ evamassa: Tadamināpetaṁ āyasmanto jānātha— yathā atthato hi kho sameti, byañjanato nānaṁ. Appamattakaṁ kho panetaṁ yadidaṁ—byañjanaṁ. Māyasmanto appamattake vivādaṁ āpajjitthā’ti. Iti suggahitaṁ suggahitato dhāretabbaṁ, duggahitaṁ duggahitato dhāretabbaṁ. Suggahitaṁ suggahitato dhāretvā duggahitaṁ duggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo. ‘imesaṁ kho āyasmantānaṁ atthato hi
‘The venerables disagree on the meaning but agree on the phrasing. But the venerables should know that this is how Now, you might think, But the venerables should know that this is how such agreement on the meaning and disagreement on the phrasing comes to be. But the phrasing is a minor matter. Please don’t get into a dispute about something so minor.’ So you should remember what has been correctly memorized as correctly memorized and what has been incorrectly memorized as incorrectly memorized
智慧
中部経典
趣旨一致
長
Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino …pe… Seyyathāpi, bhūmija, puriso navanītatthiko navanītagavesī navanītapariyesanaṁ caramāno udakaṁ kalase āsiñcitvā matthena āviñcheyya. Ayoni hesā, bhūmija, phalassa adhigamāya. Āsañcepi karitvā udakaṁ kalase āsiñcitvā matthena āviñcheyya, abhabbo navanītassa adhigamāya; anāsañcepi karitvā …pe… āsañca anāsañcepi karitvā …pe… nevāsaṁ nānāsañcepi karitvā udakaṁ kalase āsiñcitvā matthena āviñcheyya, abhabbo navanītassa adhigamāy
And so it is for any ascetics and brahmins who have wrong view … Suppose there was a person in need of butter. While wandering in search of butter, they tried pouring water into a pot and churning it with a stick. Because that’s an irrational way to win the fruit. But by doing this, they couldn’t produce any butter, regardless of whether they made a wish, didn’t make a wish, both did and did not make a wish, or neither did nor did not make a wish. Why is that? Because that’s an irrational way to
智慧
中部経典
趣旨一致
長
“gacchatha, bhikkhuniyo; kālo”ti. Atha kho tā bhikkhuniyo bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu. Atha kho bhagavā acirapakkantīsu tāsu bhikkhunīsu bhikkhū āmantesi: “seyyathāpi, bhikkhave, tadahuposathe cātuddase na hoti bahuno janassa kaṅkhā vā vimati vā: ‘ūno nu kho cando, puṇṇo nu kho cando’ti, atha kho ūno cando tveva hoti. Evameva kho, bhikkhave, tā bhikkhuniyo nandakassa dhammadesanāya attamanā honti no ca kho paripuṇṇasaṅkappā”ti. Atha kho bhagavā āyasmantaṁ nandakaṁ āmante
“Go, nuns, it is time.” Then those nuns bowed to the Buddha respectfully circled him, keeping him on their right, before leaving. Soon after those nuns had left, the Buddha addressed the mendicants: “Suppose, mendicants, it was the sabbath of the fourteenth day. You wouldn’t get lots of people wondering whether the moon is full or not, since it is obviously not full. In the same way, those nuns were uplifted by Nandaka’s Dhamma teaching, but they still haven’t got all they wished for.” Then the
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Api cāyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Vibhajatāyasmā mahākaccāno agaruṁ katvā”ti. “Tena hāvuso, suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti. “Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṁ. Āyasmā mahākaccāno etadavoca: “Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena att
Still, Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions. You are capable of explaining in detail the meaning of this brief summary recital given by the Buddha. Please explain this, if it’s no trouble.” “Well then, reverends, listen and apply your mind well, I will speak.” “Yes, reverend,” they replied. Venerable Mahākaccāna said this: “Reverends, the Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail: ‘
かくして、マハーカッチャーナは仏陀によって讃えられ、思慮深き修行の友らによっても尊崇されております。あなたは仏陀によって簡略に説かれたこの要義を、詳しく解き明かす力をお持ちです。もし差し支えなければ、どうかご説明ください。」「それでは、尊者たちよ、よく聴き、心を傾けてください。今より語りましょう。」「はい、尊者よ」と彼らは答えた。尊者マハーカッチャーナはこのように仰せられた。「尊者たちよ、仏陀はこの簡略なる要義の偈を説かれた後、その意味を詳しく解説されることなく、御住まいにお入りになりました。曰く、『
経典データの出典: SuttaCentral（CC0ライセンス）