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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
Tasmā tathāgato sabbamaññitānaṁ sabbamathitānaṁ sabbaahaṅkāramamaṅkāramānānusayānaṁ khayā virāgā nirodhā cāgā paṭinissaggā anupādā vimuttoti vadāmī”ti. “Evaṁ vimuttacitto pana, bho gotama, bhikkhu kuhiṁ upapajjatī”ti? “Upapajjatīti kho, vaccha, na upeti”. “Tena hi, bho gotama, na upapajjatī”ti? “Na upapajjatīti kho, vaccha, na upeti”. “Tena hi, bho gotama, upapajjati ca na ca upapajjatī”ti? “Upapajjati ca na ca upapajjatīti kho, vaccha, na upeti”. “Tena hi, bho gotama, neva upapajjati na na upap
That’s why a Realized One is freed with the ending, fading away, cessation, giving up, and letting go of all conceiving, all churning, and all I-making, mine-making, or underlying tendency to conceit, I say.” “But worthy Gotama, when a mendicant’s mind is freed like this, where are they reborn?” “‘They’re reborn’ doesn’t apply, Vaccha.” “Well then, are they not reborn?” “‘They’re not reborn’ doesn’t apply, Vaccha.” “Well then, are they both reborn and not reborn?” “‘They’re both reborn and not r
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Ekamidaṁ, samma sañjikāputta, samayaṁ bhagavā idheva bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Atha kho maṁ dhāti aṅkena haritvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho maṁ dhāti bhagavantaṁ etadavoca: ‘ayaṁ, bhante, bodhi rājakumāro bhagavantaṁ saraṇaṁ gacchati dhammañca bhikkhusaṅghañca. Upāsakaṁ taṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan’ti. Esāhaṁ, samma sañjikāputta, tatiyakampi bhagavantaṁ saraṇaṁ gacc
Another time the Buddha was staying here in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood. Then my nursemaid, carrying me on her hip, went to the Buddha, bowed, stood to one side, and said to him, ‘Sir, this Prince Bodhi goes for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember him as a lay follower who has gone for refuge for life.’ Now for a third time I go for refuge to the Buddha, to the tea
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthuk
They recollect many kinds of past lives, with features and details. With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds. They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. You ca
智慧
中部経典
趣旨一致
長
“mā, āvuso dāyapāla, bhagavantaṁ vāresi. Satthā no bhagavā anuppatto”ti. Atha kho āyasmā anuruddho yenāyasmā ca nandiyo āyasmā ca kimilo tenupasaṅkami; upasaṅkamitvā āyasmantañca nandiyaṁ āyasmantañca kimilaṁ etadavoca: “abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto”ti. Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṁ paccuggantvā— eko bhagavato pattacīvaraṁ paṭiggahesi, eko āsanaṁ paññapesi, eko pādodakaṁ upaṭṭhāpesi. Nisīdi bhagavā paññatte
“Don’t keep the Buddha out, good park keeper! Our Teacher, the Blessed One, has arrived.” Then Anuruddha went to Nandiya and Kimbila, and said to them, “Come forth, venerables, come forth! Our Teacher, the Blessed One, has arrived!” Then Anuruddha, Nandiya, and Kimbila came out to greet the Buddha. One received his bowl and robe, one spread out a seat, and one set out water for washing his feet. The Buddha sat on the seat spread out, and washed his feet. Those venerables bowed and sat down to on
智慧
中部経典
趣旨一致
長
Etthāhaṁ, bho gotama, aññāṇamāpādiṁ, ettha sammohamāpādiṁ. Yāpi me esā bhoto gotamassa purimena kathāsallāpena ahu pasādamattā sāpi me etarahi antarahitā”ti. “Alañhi te, vaccha, aññāṇāya, alaṁ sammohāya. Gambhīro hāyaṁ, vaccha, dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. So tayā dujjāno aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena aññatrācariyakena. Tena hi, vaccha, taññevettha paṭipucchissāmi; yathā te khameyya tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi
I fail to understand this point, worthy Gotama; I’ve fallen into confusion. And I’ve now lost even the degree of clarity I had from previous discussions with the worthy Gotama.” “No wonder you don’t understand, Vaccha, no wonder you’re confused. For this principle is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute. It’s hard for you to understand, since you have a different view, creed, and belief, unless you dedicate your
智慧
中部経典
趣旨一致
長
“Sace me, bho gotama, purato so aggi nibbāyeyya, jāneyyāhaṁ: “Sace pana taṁ, vaccha, evaṁ puccheyya: ‘yo te ayaṁ purato aggi nibbuto so aggi ito katamaṁ disaṁ gato— puratthimaṁ vā dakkhiṇaṁ vā pacchimaṁ vā uttaraṁ vā’ti, evaṁ puṭṭho tvaṁ, vaccha, kinti byākareyyāsī”ti? “Na upeti, bho gotama, yañhi so, bho gotama, aggi tiṇakaṭṭhupādānaṁ paṭicca ajali tassa ca pariyādānā aññassa ca anupahārā anāhāro nibbutotveva saṅkhyaṁ gacchatī”ti. sace te purato aggi jaleyya, jāneyyāsi tvaṁ: ‘ayaṁ me purato agg
“Yes, I would, worthy Gotama.” “But Vaccha, suppose they were to ask you: ‘This fire in front of you that is quenched: in what direction did it go— east, south, west, or north?’ How would you answer?” “It doesn’t apply, worthy Gotama. The fire depended on grass and logs as fuel. When that runs out, and no more fuel is added, the fire is reckoned to have become quenched due to lack of fuel.” Suppose a fire was burning in front of you. Would you know: ‘This fire is burning in front of me’?” “Yes,
智慧
中部経典
趣旨一致
長
“sace te, bhikkhu, agaru viharemu āvesane ekarattan”ti. “Urundaṁ, āvuso, kumbhakārāvesanaṁ. Viharatāyasmā yathāsukhan”ti. ‘Yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti— iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? ‘Asmī’ti, bhikkhu, maññitametaṁ, ‘ayamahamasmī’ti maññitametaṁ, ‘bhavissan’ti maññitametaṁ, ‘na bhavissan’ti maññitametaṁ, ‘rūpī bhavissan’ti maññitametaṁ, ‘arūpī bhavissan’ti maññitametaṁ, ‘saññī bhavissan’ti maññitametaṁ, ‘asa
“Mendicant, if it is no trouble, I’d like to spend a single night in the workshop.” “The potter’s workshop is spacious, reverend. Stay as long as you please.” ‘Where they stand, the streams of conceiving do not flow. And where the streams of conceiving do not flow, they are called a sage at peace.’ That’s what I said, but why did I say it? These are all forms of conceiving: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I wil
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ cetasā ceto paricca pajānāmi— Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatī’ti. Tamenaṁ passāmi aparena samayena āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantaṁ
When I’ve comprehended the mind of a certain individual, I understand: In the same way, when I’ve comprehended the mind of an individual, I understand: ‘This individual is practicing in such a way and is riding upon such a path that they will realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.’ Some time later I see that they have indeed realized the undefiled freedom of heart and fre
或る人の心を洞察したとき、私はこのように了解する。「この人は、まさにこのように修行を積み、かくなる道を歩んでいるがゆえに、現世においていまだ煩悩の尽きざる間に、無垢なる心解脱・慧解脱を証得し、自らの智慧をもってそれを現証しつつ住するに至るであろう」と。そしてその後、時を経て見れば、その人はまさしく無垢なる心解脱・慧解脱を証得し、煩悩の滅尽によって自らの智慧をもってそれを現証しつつ住していることを、私は知るのである。
智慧
中部経典
趣旨一致
長
‘yo te ayaṁ purato aggi jalati ayaṁ aggi kiṁ paṭicca jalatī’ti, evaṁ puṭṭho ahaṁ, bho gotama, evaṁ byākareyyaṁ: Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca: “Evameva kho, vaccha, yena rūpena tathāgataṁ paññāpayamāno paññāpeyya taṁ rūpaṁ tathāgatassa pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anup
“I would answer like this: Then the wanderer Vacchagotta went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: “In the same way, Vaccha, any form by which a realized one might be described has been given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. choices … consciousness by which a realized one might be described has been given up, cut off a
智慧
中部経典
趣旨一致
長
‘Yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti— iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. Imaṁ kho me tvaṁ, bhikkhu, saṅkhittena chadhātuvibhaṅgaṁ dhārehī”ti. Atha kho āyasmā pukkusāti: “satthā kira me anuppatto, sugato kira me anuppatto, sammāsambuddho kira me anuppatto”ti uṭṭhāyāsanā ekaṁsaṁ cīvaraṁ katvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca: “accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ bhag
‘Where they stand, the streams of conceiving do not flow. And where the streams of conceiving do not flow, they are called a sage at peace.’ That’s what I said, and this is why I said it. Mendicant, you should remember this brief analysis of the six elements.” Then Venerable Pukkusāti thought, “It seems the Teacher has come to me! The Holy One has come to me! The fully awakened Buddha has come to me!” He got up from his seat, arranged his robe over one shoulder, bowed with his head at the Buddha
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Yo pacchā gāmato piṇḍāya paṭikkamati, sace hoti bhuttāvaseso sace ākaṅkhati bhuñjati, no ce ākaṅkhati appaharite vā chaḍḍeti, appāṇake vā udake opilāpeti. So āsanāni paṭisāmeti, pānīyaṁ paribhojanīyaṁ paṭisāmeti, avakkārapātiṁ paṭisāmeti, bhattaggaṁ sammajjati. Yo passati pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeti. Sacassa hoti avisayhaṁ, hatthavikārena dutiyaṁ āmantetvā hatthavilaṅghakena upaṭṭhāpema, na tveva mayaṁ, bhante, tappaccayā vācaṁ bhindāma. Pa
If there’s anything left over, whoever returns last eats it if they like. Otherwise they throw it out where there is little that grows, or drop it into water that has no living creatures. Then they put away the seats, drinking water, and rubbish bin, and sweep the refectory. If someone sees that the pot of water for washing, drinking, or the toilet is empty they set it up. If he can’t do it, he summons another with a wave of the hand, and they set it up by lending each other a hand to lift. But
智慧
中部経典
趣旨一致
長
“Labheyyāhaṁ, bhante, bhagavato santike upasampadan”ti. “Paripuṇṇaṁ pana te, bhikkhu, pattacīvaran”ti? “Na kho me, bhante, paripuṇṇaṁ pattacīvaran”ti. “Na kho, bhikkhu, tathāgatā aparipuṇṇapattacīvaraṁ upasampādentī”ti. Atha kho āyasmā pukkusāti bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pattacīvarapariyesanaṁ pakkāmi. Atha kho āyasmantaṁ pukkusātiṁ pattacīvarapariyesanaṁ carantaṁ vibbhantā gāvī jīvitā voropesi. Atha kho sambahulā bhikkhū yen
“Sir, may I receive the going forth, the ordination in the Buddha’s presence?” “But mendicant, do you have a full set of bowl and robes?” “No, sir, I do not.” “The Realized Ones do not ordain those without a full set of bowl and robes.” And then Venerable Pukkusāti approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. But while he was wandering in search of a bowl and robes, a stray cow took h
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
tapassī sudaṁ homi paramatapassī, lūkho sudaṁ homi paramalūkho, jegucchī sudaṁ homi paramajegucchī, pavivitto sudaṁ homi paramapavivitto. Tatrāssu me idaṁ, sāriputta, tapassitāya hoti—acelako homi muttācāro hatthāpalekhano, naehibhaddantiko natiṭṭhabhaddantiko; nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyāmi. ukkuṭikopi homi ukkuṭikappadhānamanuyutto; kaṇṭakāpassayikopi homi kaṇṭakāpassaye seyyaṁ kappemi; sāyatatiyakampi udakorohanānuyogamanuyutto viharāmi— iti evarūpaṁ anekavihitaṁ kāyassa āt
I used to be a fervent mortifier, the ultimate fervent mortifier. I used to live rough, the ultimate rough-liver. I used to live in disgust of sin, the ultimate one living in disgust of sin. I used to be secluded, in ultimate seclusion. And this is what my fervent mortification was like. I went naked, ignoring conventions. I licked my hands, and didn’t come or stop when asked. I didn’t consent to food brought to me, or food prepared specially for me, or an invitation for a meal. I squatted, comm
私はかつて、激烈な苦行者であった。この上なく激烈な苦行を修めた者であった。かつて私は粗野な生活を送り、この上なく粗野な生き方を極めた者であった。かつて私は罪を厭い嫌悪して生き、この上なく罪を厭い嫌悪して生きた者であった。かつて私は独居閑居し、この上なく孤絶した境地に住した者であった。
私の激烈な苦行とは、かくのごときものであった。私は裸形にして、世間の習わしを顧みることなく修行した。手を舐め、施しを乞われても立ち止まらず、また招かれても応ずることなく歩み続けた。私のもとへ運ばれた食物も、私のために特に調えられた食物も、食事への招待も、いっさい受け入れなかった。私は蹲踞して……
智慧
中部経典
趣旨一致
長
uttānakañhetaṁ, bhante, yadidaṁ pasavo. Ahañhi, bhante, pahomi hatthidammaṁ sāretuṁ. Yāvatakena antarena campaṁ gatāgataṁ karissati sabbāni tāni sāṭheyyāni kūṭeyyāni vaṅkeyyāni jimheyyāni pātukarissati. Amhākaṁ pana, bhante, dāsāti vā pessāti vā kammakarāti vā aññathāva kāyena samudācaranti aññathāva vācāya aññathāva nesaṁ cittaṁ hoti. Acchariyaṁ, bhante, abbhutaṁ, bhante. Yāvañcidaṁ, bhante, bhagavā evaṁ manussagahane evaṁ manussakasaṭe evaṁ manussasāṭheyye vattamāne sattānaṁ hitāhitaṁ jānāti.
while beasts are obvious. For I can drive an elephant in training, and while going back and forth in Campā it’ll try all the tricks, bluffs, ruses, and feints that it can. But my bondservants, servants, and workers behave one way by body, another by speech, and their minds another. It’s incredible, sir, it’s amazing! How the Buddha knows what’s best for sentient beings, even though humans continue to be so shady, rotten, and tricky. For human beings are shady, sir, while beasts are obvious.” “It
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
長
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. “Kiṁ nu kho, bho gotama, ‘sassato loko, idameva saccaṁ moghamaññan’ti— “Na kho ahaṁ, vaccha, evaṁdiṭṭhi: “Kiṁ pana, bho gotama, ‘asassato loko, idameva saccaṁ moghamaññan’ti— “Na kho ahaṁ, vaccha, evaṁdiṭṭhi: “Kiṁ nu kho, bho gotama, ‘antavā loko, idameva saccaṁ moghamaññan’ti— “Na kho ahaṁ, vaccha, evaṁdiṭṭhi: “Kiṁ pana, bho gotama, ‘anantavā loko, idameva saccaṁ moghamaññan’ti— “Na kho ahaṁ, vaccha, evaṁdiṭṭhi: “Kiṁ nu kh
From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.” “Worthy Gotama, is this your view: ‘The cosmos is eternal. This is the only truth, anything else is futile’?” “That’s not my view, Vaccha.” “Then is this your view: ‘The cosmos is not eternal. This is the only truth, anything else is futile’?” “That’s not my view, Vaccha.” “Then is this your view: ‘The cosmos is finite. This is the only truth, anything else is futile’?” “That’s not my view
智慧
中部経典
趣旨一致
長
Atha kho rājā pasenadi kosalo yenāyasmā aṅgulimālo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ aṅgulimālaṁ etadavoca: “ayyo no, bhante, aṅgulimālo”ti? Tena kho pana samayena āyasmā aṅgulimālo āraññiko hoti piṇḍapātiko paṁsukūliko tecīvariko. “Yassadāni, mahārāja, kālaṁ maññasī”ti. Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho āyasmā aṅgulimālo rājānaṁ pasenadiṁ kosalaṁ etadavoca: “alaṁ, mahārāja, paripuṇṇaṁ me cīvaran”ti. Atha kho rājā pasenadi
Then the king went over to Aṅgulimāla and said, “Sir, is the master really Aṅgulimāla?” But at that time Venerable Aṅgulimāla lived in the wilderness, ate only almsfood, and owned just three robes. “Please, great king, go at your convenience.” Then King Pasenadi got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. So he said to the king, “Enough, great king. My robes are complete.” Then the king went back to the Buddha, bowed, sat down to on
智慧
中部経典
趣旨一致
長
Tassa mayhaṁ, bhāradvāja, etadahosi: ‘ahañceva kho pana sabbaso ajajjitaṁ paṭijāneyyaṁ, imā ca me devatā dibbaṁ ojaṁ lomakūpehi ajjhohāreyyuṁ, tāya cāhaṁ yāpeyyaṁ. Tassa mayhaṁ, bhāradvāja, etadahosi: Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya. So kho ahaṁ, bhāradvāja, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhām
Then it occurred to me, ‘If I claim to be completely fasting while these deities are infusing heavenly nectar in my pores, that would be a lie on my part.’ Then it occurred to me, Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun. Due to eating so little, the skin of my belly stuck to my backbone, so that when I tried to rub the skin of my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed the skin of my belly. Due to ea
智慧
中部経典
趣旨一致
長
ekāhikampi āhāraṁ āhāremi, dvīhikampi āhāraṁ āhāremi …pe… sattāhikampi āhāraṁ āhāremi; iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmi. So sākabhakkho vā homi, sāmākabhakkho vā homi, nīvārabhakkho vā homi, daddulabhakkho vā homi, haṭabhakkho vā homi, kaṇabhakkho vā homi, ācāmabhakkho vā homi, piññākabhakkho vā homi, tiṇabhakkho vā homi, gomayabhakkho vā homi, vanamūlaphalāhāro yāpemi pavattaphalabhojī. So sāṇānipi dhāremi, masāṇānipi dhāremi, chavadussānipi dhāremi, paṁ
I ate once a day, once every second day, up to once a week, and so on, even up to once a fortnight. I lived committed to the practice of eating food at set intervals. I ate herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. I survived on forest roots and fruits, or eating fallen fruit. I wore robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-
私は一日に一食、二日に一食、乃至一週間に一食というように、さらには二週間に一食というところまで、定められた間隔をもって食を摂ることを実践として堅く守った。私が口にしたものは、薬草、粟、野生の米、粗悪な米、水草、糠、粥の上澄み、胡麻粉、草、あるいは牛糞であった。森の根や果実を糧とし、または地に落ちた果実を拾い食らって命をつないだ。身に纏うものとしては、麻布の衣、麻混紡の衣、屍を覆いし布、襤褸切れ、ロードの樹皮、羚羊の皮（そのままのものや細く裁ったもの）、草の衣、樹皮の衣、木の
智慧
中部経典
趣旨一致
長
Yañhi mayaṁ, bhante, nāsakkhimhā daṇḍenapi satthenapi dametuṁ so bhagavatā adaṇḍena asattheneva danto. Handa ca dāni mayaṁ, bhante, gacchāma; bahukiccā mayaṁ bahukaraṇīyā”ti. Atha kho āyasmā aṅgulimālo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiyaṁ piṇḍāya pāvisi. Addasā kho āyasmā aṅgulimālo sāvatthiyaṁ sapadānaṁ piṇḍāya caramāno aññataraṁ itthiṁ mūḷhagabbhaṁ vighātagabbhaṁ. Disvānassa etadahosi: “kilissanti vata, bho, sattā; kilissanti vata, bho, sattā”ti. Atha kho āyasmā aṅgulimālo s
For I was not able to tame him with the rod and the sword, but the Buddha tamed him without rod or sword. Well, now, sir, I must go. I have many duties, and much to do.” Then Venerable Aṅgulimāla robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Then as he was wandering indiscriminately for almsfood he saw a woman undergoing a distressing obstructed labor. Seeing this, it occurred to him, “Oh, beings undergo such travail! Oh, beings undergo such travail!” Then aft
智慧
中部経典
趣旨一致
長
dvisahasso brahmā …pe… tisahasso brahmā … catusahasso brahmā … pañcasahasso brahmā dīghāyuko vaṇṇavā sukhabahuloti. Pañcasahasso, bhikkhave, brahmā pañcasahassilokadhātuṁ pharitvā adhimuccitvā viharati. Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena … Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā dasasahassassa brahmuno sahabyataṁ upapajjeyyan’ti. So taṁ cittaṁ dahati, taṁ citt
‘The Divinity of two thousand … the Divinity of three thousand … the Divinity of four thousand … the Divinity of five thousand is long-lived, beautiful, and very happy.’ Now the Divinity of five thousand meditates focused on pervading a five-thousandfold galaxy, Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom. as well as the sentient beings reborn there. They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the Divini
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経典データの出典: SuttaCentral（CC0ライセンス）