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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
“idaṁ me, bhante, navaṁ dussayugaṁ bhagavantaṁ uddissa sāmaṁ kantaṁ sāmaṁ vāyitaṁ. Taṁ me, bhante, bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti. Evaṁ vutte, bhagavā mahāpajāpatiṁ gotamiṁ etadavoca: “saṅghe, gotami, dehi. Saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā”ti. Dutiyampi kho mahāpajāpati gotamī bhagavantaṁ etadavoca: Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: Bhagavāpi, bhante, bahūpakāro mahāpajāpatiyā gotamiyā”ti. “paṭiggaṇhātu, bhante, bhagavā mahāpajāpatiyā gotamiyā navaṁ
“Sir, I have spun and woven this new pair of garments specially for the Buddha. May the Buddha please accept this from me out of sympathy.” When she said this, the Buddha said to her, “Give it to the Saṅgha, Gotamī. When you give to the Saṅgha, both the Saṅgha and I will be honored.” For a second time … When he said this, Venerable Ānanda said to the Buddha, The Buddha has been very helpful to Mahāpajāpati.” “Sir, please accept the new pair of garments from Mahāpajāpati Gotamī. Sir, Mahāpajāpati
智慧
中部経典
趣旨一致
長
Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ— Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ— aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ, aṭṭhikasaṅkhalikaṁ nimaṁsalohitamakkhitaṁ nhārusambandhaṁ, aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ, aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni— aññena hatthaṭṭhikaṁ, aññena pādaṭṭhikaṁ, aññena gopphakaṭṭhikaṁ, aññena jaṅghaṭṭhikaṁ, aññena ūruṭṭhikaṁ, aññena kaṭiṭṭ
Furthermore, suppose that you were to see that same sister as a corpse discarded in a charnel ground. And it was being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures … Furthermore, suppose that you were to see that same sister as a corpse discarded in a charnel ground. And it had been reduced to a skeleton with flesh and blood, held together by sinews … a skeleton rid of flesh but smeared with blood, and held together by sinews … a
さらに、あなたがその同じ姉妹を、死屍捨て場に遺棄された屍として目にすると想像せよ。その屍は、烏、鷹、禿鷹、鷺、犬、虎、豹、山犬、そして無数の小さき生き物どもに貪り喰われていると……
さらに、あなたがその同じ姉妹を、死屍捨て場に遺棄された屍として目にすると想像せよ。その屍は、肉と血を失い、筋によって繋ぎ留められたる骸骨と成り果てていると……肉は削ぎ落とされ、血に塗れながらも、なお筋によって繋ぎ留められたる骸骨と成り果て……
智慧
中部経典
趣旨一致
長
iti saññā … iti saṅkhārā … iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti. Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yo pañcasu upādānakkhandhesu asmimāno so pahīyati. Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘yo kho imesu pañcasu upādānakkhandhesu asmimāno so me pahīno’ti. Itiha tattha sampajāno hoti. Ime kho te, ānanda, dhammā ekantakusalā kusalāyātikā ariyā lokuttarā anavakkantā pāpimatā. Taṁ kiṁ maññasi, ānanda, kaṁ atthavasaṁ sampassamāno a
Such is perception … Such are choices … Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ As they do so, they give up the conceit ‘I am’ regarding the five grasping aggregates. In that case, they understand: ‘I have given up the conceit “I am” regarding the five grasping aggregates.’ In this way they are aware of the situation. These principles are entirely skillful, with skillful outcomes; they are noble, transcendent, and inaccessible to the Wick
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
“samaṇo, āvuso, gotamo kāmānaṁ pariññaṁ paññapeti, mayampi kāmānaṁ pariññaṁ paññapema; samaṇo, āvuso, gotamo rūpānaṁ pariññaṁ paññapeti, mayampi rūpānaṁ pariññaṁ paññapema; samaṇo, āvuso, gotamo vedanānaṁ pariññaṁ paññapeti, mayampi vedanānaṁ pariññaṁ paññapema; idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā— Kiñca, bhikkhave, rūpānaṁ nissaraṇaṁ? Yo, bhikkhave, rūpesu chandarāgavinayo chandarāgappahānaṁ—idaṁ rūpānaṁ nissaraṇaṁ. Ye hi keci, bhikkhave,
“Reverends, the ascetic Gotama advocates the complete understanding of sensual pleasures, and so do we. The ascetic Gotama advocates the complete understanding of forms, and so do we. The ascetic Gotama advocates the complete understanding of feelings, and so do we. What, then, is the difference between the ascetic Gotama’s teaching and instruction and ours?” And what is the escape from forms? Removing and giving up desire and greed for forms: this is the escape from forms. There are ascetics an
「尊者方よ、沙門ゴータマは諸欲の完全なる了知を説く。我らもまたしかり。沙門ゴータマは諸色の完全なる了知を説く。我らもまたしかり。沙門ゴータマは諸受の完全なる了知を説く。我らもまたしかり。しからば、沙門ゴータマの教法と教誡と、我らのそれとの間に、いかなる差異があるというのか。」では、諸色からの出離とは何か。諸色に対する欲貪を除き去り、捨て離れること——これぞ諸色からの出離である。また、沙門・婆羅門にして……
智慧
中部経典
趣旨一致
長
kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi. Tassa mayhaṁ, māgaṇḍiya, tayo pāsādā ahesuṁ— eko vassiko, eko hemantiko, eko gimhiko. So kho ahaṁ, māgaṇḍiya, vassike pāsāde vassike cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṁ orohāmi. So aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto viha
touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. I had three stilt longhouses— one for the rainy season, one for the winter, and one for the summer. I stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where I was entertained by musicians—none of them men. Some time later—having truly understood the origin, disappearance, gratification, drawback, and escape of sensual pleasures, and having given up cr
智慧
中部経典
趣旨一致
長
Yasmiṁ samaye, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati, neva tasmiṁ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti; abyābajjhaṁyeva tasmiṁ samaye vedanaṁ vedeti. Abyābajjhaparamāhaṁ, bhikkhave, vedanānaṁ assādaṁ vadāmi. Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītis
At that time a mendicant doesn’t intend to hurt themselves, hurt others, or hurt both; they feel only feelings that are not hurtful. Freedom from being hurt is the ultimate gratification of feelings, I say. Furthermore, a mendicant enters and remains in the second absorption … third absorption … fourth absorption. At that time a mendicant doesn’t intend to hurt themselves, hurt others, or hurt both; they feel only feelings that are not hurtful. Freedom from being hurt is the ultimate gratificati
以下は該当箇所の翻訳です。
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その時、比丘は自らを傷つけることを意図せず、他者を傷つけることを意図せず、また両者を傷つけることをも意図しない。ただ、苦痛なき感受のみを感じる。われは言う――苦痛より離れることこそ、感受の究極の満足である。さらにまた、比丘は第二禅に入り、そこに住する……第三禅に入り、そこに住する……第四禅に入り、そこに住する。その時、比丘は自らを傷つけることを意図せず、他者を傷つけることを意図せず、また両者を傷つけることをも意図しない。ただ、苦痛なき感受のみを感じる。われは言う――苦痛より離れることこそ、感受の究極の満足である。
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Disvāna bhagavato etadahosi: “sambahulāni kho kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. Sambahulā nu kho idha bhikkhū viharantī”ti. Tena kho pana samayena āyasmā ānando sambahulehi bhikkhūhi saddhiṁ ghaṭāya sakkassa vihāre cīvarakammaṁ karoti. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena ghaṭāya sakkassa vihāro tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. “Na kho, ānanda, arahati sāvako satthāraṁ anubandhituṁ, yadidaṁ suttaṁ geyyaṁ veyyākaraṇaṁ tassa hetu. Taṁ kis
and wondered, “Many resting places have been spread out; are there many mendicants living here?” Now at that time Venerable Ānanda, together with many other mendicants, was making robes at the lodge of the Sakyan Ghaṭā. Then in the late afternoon, the Buddha came out of retreat and went to Ghaṭā’s lodge, where he sat on the seat spread out “A disciple would not deem it worthwhile to follow the Teacher for the sake of this, namely statements, mixed prose & verse, or discussions. Why is that? Beca
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
長
ayaṁ sattamī pāṭipuggalikā dakkhiṇā. Sakadāgāmiphalasacchikiriyāya paṭipanne dānaṁ deti— ayaṁ aṭṭhamī pāṭipuggalikā dakkhiṇā. Sotāpanne dānaṁ deti— Katamā cuddasa? ayaṁ navamī pāṭipuggalikā dakkhiṇā. Sotāpattiphalasacchikiriyāya paṭipanne dānaṁ deti— ayaṁ dasamī pāṭipuggalikā dakkhiṇā. Bāhirake kāmesu vītarāge dānaṁ deti— ayaṁ ekādasamī pāṭipuggalikā dakkhiṇā.
This is the seventh religious donation to an individual. One gives a gift to someone practicing to realize the fruit of once-return. This is the eighth religious donation to an individual. One gives a gift to a stream-enterer. What fourteen? This is the ninth religious donation to an individual. One gives a gift to someone practicing to realize the fruit of stream-entry. This is the tenth religious donation to an individual. One gives a gift to an outsider who is free of desire for sensual pleas
智慧
中部経典
趣旨一致
長
Kiñca, bhikkhave, vedanānaṁ nissaraṇaṁ? Yo, bhikkhave, vedanāsu chandarāgavinayo, chandarāgappahānaṁ—idaṁ vedanānaṁ nissaraṇaṁ. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nappajānanti, te vata sāmaṁ vā vedanaṁ parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno vedanaṁ parijānissatīti—netaṁ ṭhānaṁ vijjati. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanānaṁ assādañca assādato
And what is the escape from feelings? Removing and giving up desire and greed for feelings: this is the escape from feelings. There are ascetics and brahmins who don’t truly understand feelings’ gratification, drawback, and escape in this way for what they are. It’s impossible for them to completely understand feelings themselves, or to instruct another so that, practicing accordingly, they will completely understand feelings. There are ascetics and brahmins who do truly understand feelings’ gra
受の出離とは何か。受に対する欲と貪りを取り除き、捨て去ること——これが受の出離である。
受の楽味・過患・出離を、このままにあるがままに真に了知しない沙門・婆羅門たちがいる。そのような者たちが、受そのものを完全に了知すること、あるいは他者に教示して、その者が法に従い修行することで受を完全に了知するに至らしめること——これはあり得ないことである。
受の楽味・過患・出離を、このままにあるがままに真に了知する沙門・婆羅門たちがいる。
智慧
中部経典
趣旨一致
長
So taṁ bhesajjaṁ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṁvasī yena kāmaṁ gamo. So aññaṁ kuṭṭhiṁ purisaṁ passeyya arugattaṁ pakkagattaṁ kimīhi khajjamānaṁ nakhehi vaṇamukhāni vippatacchamānaṁ aṅgārakāsuyā kāyaṁ paritāpentaṁ. Taṁ kiṁ maññasi, māgaṇḍiya, api nu so puriso amussa kuṭṭhissa purisassa piheyya aṅgārakāsuyā vā bhesajjaṁ paṭisevanāya vā”ti? “No hidaṁ, bho gotama. Taṁ kissa hetu? “Evameva kho ahaṁ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībh
and by using that they’d be cured of leprosy. They’d be healthy, happy, autonomous, master of themselves, able to go where they wanted. Then they’d see another person affected by leprosy, with sores and blisters on their limbs, being devoured by worms, scratching with their nails at the opening of their wounds, cauterizing their body over a pit of glowing coals. What do you think, Māgaṇḍiya? Would that person envy that other person affected by leprosy for their pit of glowing coals or for taking
智慧
中部経典
趣旨一致
長
Puthujjanasīlavante dānaṁ deti— ayaṁ dvādasamī pāṭipuggalikā dakkhiṇā. Puthujjanadussīle dānaṁ deti— ayaṁ terasamī pāṭipuggalikā dakkhiṇā. Tiracchānagate dānaṁ deti— Tathāgate arahante sammāsambuddhe dānaṁ deti— ayaṁ cuddasamī pāṭipuggalikā dakkhiṇāti. ayaṁ paṭhamā pāṭipuggalikā dakkhiṇā. Paccekasambuddhe dānaṁ deti— ayaṁ dutiyā pāṭipuggalikā dakkhiṇā.
One gives a gift to an ordinary person who has good ethical conduct. This is the twelfth religious donation to an individual. One gives a gift to an ordinary person who has bad ethical conduct. This is the thirteenth religious donation to an individual. One gives a gift to an animal. One gives a gift to the Realized One, the perfected one, the fully awakened Buddha. This is the fourteenth religious donation to an individual. This is the first religious donation to an individual. One gives a gift
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
“Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: ‘ko panāvuso, kāmānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ? Ko rūpānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ? Ko vedanānaṁ assādo, ko ādīnavo, kiṁ nissaraṇan’ti? Evaṁ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṁ āpajjissanti. Taṁ kissa hetu? Yathā taṁ, bhikkhave, avisayasmiṁ. Nāhaṁ taṁ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṁ pa
“Mendicants, when wanderers of other religions say this, you should say to them: ‘But reverends, what’s the gratification, the drawback, and the escape when it comes to sensual pleasures? What’s the gratification, the drawback, and the escape when it comes to forms? What’s the gratification, the drawback, and the escape when it comes to feelings?’ Questioned like this, the wanderers of other religions would be stumped, and, in addition, would get frustrated. Why is that? Because they’re out of t
「比丘たちよ、他の外道の遊行者たちがそのように語るならば、汝らは彼らにこう問うべきである。『では、尊者よ、欲楽に関して、その味わい（功徳）とは何か、その過患とは何か、そしてその出離とは何か。色に関して、その味わいとは何か、その過患とは何か、そしてその出離とは何か。受に関して、その味わいとは何か、その過患とは何か、そしてその出離とは何か』と。このように問われるならば、他の外道の遊行者たちは窮して答えに詰まり、さらには苛立ちを募らせるであろう。それは何故か。彼らはその問いに答えるべき智慧を持たぬが故に。」
智慧
中部経典
趣旨一致
長
“Evaṁ, bhante”. “Taṁ kissa hetu”? “Sāmino hi, bhante, sāni harantī”ti. Seyyathāpi, gahapati, gāmassa vā nigamassa vā avidūre tibbo vanasaṇḍo. Atha dutiyo puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya. So taṁ vanasaṇḍaṁ ajjhogāhetvā taṁ rukkhaṁ passeyya sampannaphalañca upapannaphalañca. Tassa evamassa: ‘ayaṁ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṁ patitāni. Na kho panāhaṁ jānāmi rukkhaṁ ārohituṁ. Yannūnāhaṁ imaṁ
“Yes, sir. Why is that? Because the owners took back what was theirs.” … “Suppose there was a dense forest grove not far from a town or village. And along would come a second person in need of fruit, wandering in search of fruit, carrying a sharp axe. Having plunged deep into that forest grove, they’d see that tree laden with fruit. They’d think: ‘That tree is laden with fruit, yet none of the fruit has fallen to the ground. But I don’t know how to climb a tree. Why don’t I chop this tree down a
智慧
中部経典
趣旨一致
長
Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṁsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti. Dūteyyapahiṇagamanānuyogā paṭivirato hoti.
raw grains, raw meat, women and girls, 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;
智慧
中部経典
趣旨一致
長
Tathāgatasāvake arahante dānaṁ deti— ayaṁ tatiyā pāṭipuggalikā dakkhiṇā. Arahattaphalasacchikiriyāya paṭipanne dānaṁ deti— Tatrānanda, tiracchānagate dānaṁ datvā sataguṇā dakkhiṇā pāṭikaṅkhitabbā, puthujjanadussīle dānaṁ datvā sahassaguṇā dakkhiṇā pāṭikaṅkhitabbā, puthujjanasīlavante dānaṁ datvā satasahassaguṇā dakkhiṇā pāṭikaṅkhitabbā, bāhirake kāmesu vītarāge dānaṁ datvā koṭisatasahassaguṇā dakkhiṇā pāṭikaṅkhitabbā, sotāpattiphalasacchikiriyāya paṭipanne dānaṁ datvā asaṅkheyyā appameyyā dakkhi
One gives a gift to a perfected one. This is the third religious donation to an individual. One gives a gift to someone practicing to realize the fruit of perfection. Now, Ānanda, gifts to the following persons may be expected to yield the following returns. To an animal, a hundred times. To an unethical ordinary person, a thousand. To an ethical ordinary person, a hundred thousand. To an outsider free of desire for sensual pleasures, 10,000,000,000. But a gift to someone practicing to realize t
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā— ime kho, bhikkhave, pañca kāmaguṇā. Ko ca, bhikkhave, kāmānaṁ ādīnavo? Idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṁ kappeti—
There are these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. And what is the drawback of sensual pleasures? It’s when a gentleman earns a living by means such as
以下は五種の欲境（欲の対象）である。五種とは何か。眼によって識られる色（しき）であり、愛すべく、望ましく、快適で、楽しく、欲情を帯び、心を惹きつけるものである。耳によって識られる声……鼻によって識られる香……舌によって識られる味……身によって識られる触であり、愛すべく、望ましく、快適で、楽しく、欲情を帯び、心を惹きつけるものである。これらが五種の欲境である。では、諸欲の過患（かかん）とは何か。それは、或る良家の子が、
智慧
中部経典
趣旨一致
長
ghātetāyaṁ vā ghātetuṁ, jāpetāyaṁ vā jāpetuṁ, pabbājetāyaṁ vā pabbājetuṁ, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassā”ti? “Vatteyya, bho gotama, rañño khattiyassa muddhāvasittassa sakasmiṁ vijite vaso— Imesampi hi, bho gotama, saṅghānaṁ gaṇānaṁ— Seyyathidaṁ—vajjīnaṁ mallānaṁ— vattati sakasmiṁ vijite vaso— “Taṁ kiṁ maññasi, aggivessana, Dutiyampi kho saccako nigaṇṭhaputto tuṇhī ahosi. Atha kho bhagavā saccakaṁ nigaṇṭhaputtaṁ etadavoca:
Would they have the power in their own realm to execute those who have incurred execution, fine those who have incurred fines, or banish those who have incurred banishment?” “An anointed king would have such power, worthy Gotama. Even federations such as the Vajjis and Mallas have such power in their own realm. “What do you think, Aggivessana? but Saccaka still kept silent. So the Buddha said to Saccaka, “Answer now, Aggivessana. Now is not the time for silence. If someone fails to answer a legi
智慧
中部経典
趣旨一致
長
‘Ettakā me bhikkhuniyo saṅghato uddissathā’ti dānaṁ deti— ayaṁ sattamī saṅghagatā dakkhiṇā. Katamā satta? Buddhappamukhe ubhatosaṅghe dānaṁ deti— ayaṁ paṭhamā saṅghagatā dakkhiṇā. Tathāgate parinibbute ubhatosaṅghe dānaṁ deti— ayaṁ dutiyā saṅghagatā dakkhiṇā. Bhikkhusaṅghe dānaṁ deti— ayaṁ tatiyā saṅghagatā dakkhiṇā. Bhikkhunisaṅghe dānaṁ deti—
One gives a gift, thinking: ‘Appoint this many nuns for me from the Saṅgha.’ This is the seventh religious donation bestowed on a Saṅgha. What seven? One gives a gift to the communities of both monks and nuns headed by the Buddha. This is the first religious donation bestowed on a Saṅgha. One gives a gift to the communities of both monks and nuns after the Buddha has finally become quenched. This is the second religious donation bestowed on a Saṅgha. One gives a gift to the Saṅgha of monks. This
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Ekabhattiko hoti rattūparato virato vikālabhojanā. So santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena; so yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. So cakkhunā rūpaṁ disvā na nimittagg
They eat in one part of the day, abstaining from eating at night and food at the wrong time. They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. They’re like a bird: wherever it flies, wings are its only burden. In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. When they have this entire
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Bhavissanti kho panānanda, anāgatamaddhānaṁ gotrabhuno kāsāvakaṇṭhā dussīlā pāpadhammā. Tesu dussīlesu saṅghaṁ uddissa dānaṁ dassanti. Tadāpāhaṁ, ānanda, saṅghagataṁ dakkhiṇaṁ asaṅkheyyaṁ appameyyaṁ vadāmi. Na tvevāhaṁ, ānanda, kenaci pariyāyena saṅghagatāya dakkhiṇāya pāṭipuggalikaṁ dānaṁ mahapphalataraṁ vadāmi. Catasso kho imā, ānanda, dakkhiṇā visuddhiyo. Katamā catasso? Atthānanda, dakkhiṇā dāyakato visujjhati no paṭiggāhakato. Atthānanda, dakkhiṇā paṭiggāhakato visujjhati no dāyakato. Atthā
In times to come there will be lambs of the flock wearing a scrap of ocher cloth, unethical and of bad character. People will give gifts to those unethical people in the name of the Saṅgha. Then too, I say, a religious donation bestowed on the Saṅgha is incalculable and immeasurable. But in any case, there is no way a personal offering can be more fruitful than one bestowed on a Saṅgha, I say. Ānanda, there are these four ways of purifying a religious donation. What four? There’s a religious don
経典データの出典: SuttaCentral（CC0ライセンス）