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智慧
中部経典
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中
sāmiko kālamakāsi. Sā tassa kālakiriyāya ummattikā khittacittā rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha: ‘api me sāmikaṁ addassatha, api me sāmikaṁ addassathā’ti?
husband passed away. And because of that she went mad and lost her mind. She went from street to street and from square to square saying, ‘Has anyone seen my husband? Has anyone seen my husband?’
智慧
中部経典
趣旨一致
長
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na rūpaṁ upādiyissāmi, na ca me rūpanissitaṁ viññāṇaṁ bhavissatī’ti. ‘na vedanaṁ upādiyissāmi … na saññaṁ upādiyissāmi … na saṅkhāre upādiyissāmi … na viññāṇaṁ upādiyissāmi, na ca me viññāṇanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na ākāsānañcāyatanaṁ upādiyissāmi, na ca me ākāsānañcāyatananissitaṁ viññāṇaṁ bhavissatī’ti. ‘na viññāṇañcāyatanaṁ upādiyissāmi …
You should train like this: ‘I shall not grasp form … feeling … perception … choices … consciousness, and there shall be no consciousness of mine dependent on consciousness.’ That’s how you should train. You should train like this: ‘I shall not grasp the dimension of infinite space … the dimension of infinite consciousness …
智慧
中部経典
趣旨一致
長
na ākiñcaññāyatanaṁ upādiyissāmi … na nevasaññānāsaññāyatanaṁ upādiyissāmi, na ca me nevasaññānāsaññāyatananissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na idhalokaṁ upādiyissāmi, na ca me idhalokanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na paralokaṁ upādiyissāmi, na ca me paralokanissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te,
the dimension of nothingness … the dimension of neither perception nor non-perception, and there shall be no consciousness of mine dependent on the dimension of neither perception nor non-perception.’ That’s how you should train. You should train like this: ‘I shall not grasp this world, and there shall be no consciousness of mine dependent on this world.’ That’s how you should train. You should train like this: ‘I shall not grasp the other world, and there shall be no consciousness of mine depe
智慧
中部経典
趣旨一致
長
Kathañcānanda, bhikkhu ajjhattameva cittaṁ saṇṭhapeti sannisādeti ekodiṁ karoti samādahati? Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati …pe… dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati. Evaṁ kho, ānanda, bhikkhu ajjhattameva cittaṁ saṇṭhapeti sannisādeti ekodiṁ karoti samādahati. So ajjhattaṁ suññataṁ manasi karoti. Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘āneñjaṁ kho me manasikaroto āneñjāya cittaṁ
And how does a mendicant still, settle, unify, and immerse their mind in samādhi internally? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. That’s how a mendicant stills, settles, unifies, and immerses their mind in samādhi internally. They focus on emptiness internally, In that case, they understand: ‘I am focusing on the imperturbable interna
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Tassa ajjhattaṁ suññataṁ manasikaroto suññatāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘ajjhattaṁ suññataṁ kho me manasikaroto ajjhattaṁ suññatāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti. Itiha tattha sampajāno hoti. So bahiddhā suññataṁ manasi karoti …pe… so ajjhattabahiddhā suññataṁ manasi karoti …pe… so āneñjaṁ manasi karoti. Tassa āneñjaṁ manasikaroto āneñjāya cittaṁ na pakkhandati nappasīdati na
but their mind does not leap forth, gain confidence, settle down, and become decided. In that case, they understand: ‘I am focusing on emptiness internally, but my mind does not leap forth, gain confidence, settle down, and become decided.’ In this way they are aware of the situation. They focus on emptiness externally … They focus on emptiness internally and externally … They focus on the imperturbable, but their mind does not leap forth, gain confidence, settle down, and become decided.
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
“Na kho, gahapati, gihīnaṁ odātavasanānaṁ evarūpī dhammī kathā paṭibhāti; pabbajitānaṁ kho, gahapati, evarūpī dhammī kathā paṭibhātī”ti. “Tena hi, bhante sāriputta, gihīnampi odātavasanānaṁ evarūpī dhammī kathā paṭibhātu. Atha kho āyasmā ca sāriputto āyasmā ca ānando anāthapiṇḍikaṁ gahapatiṁ iminā ovādena ovaditvā uṭṭhāyāsanā pakkamiṁsu. Atha kho anāthapiṇḍiko gahapati, acirapakkante āyasmante ca sāriputte āyasmante ca ānande, kālamakāsi tusitaṁ kāyaṁ upapajji. Atha kho anāthapiṇḍiko devaputto a
“Householder, such Dhamma talk does not strike when teaching white-clothed laypeople. Rather, it strikes when teaching those gone forth.” “Well then, Honorable Sāriputta, let such Dhamma talk strike when teaching white-clothed laypeople as well! And when the venerables Sāriputta and Ānanda had given the householder Anāthapiṇḍika this advice they got up from their seat and left. Not long after they had left, Anāthapiṇḍika passed away and was reborn in the host of joyful gods. Then, late at night,
智慧
中部経典
趣旨一致
長
“Evameva kho, māgaṇḍiya, ahañce te dhammaṁ deseyyaṁ: ‘idantaṁ ārogyaṁ, idantaṁ nibbānan’ti, so tvaṁ ārogyaṁ na jāneyyāsi, nibbānaṁ na passeyyāsi. So mamassa kilamatho, sā mamassa vihesā”ti. Pahoti me bhavaṁ gotamo tathā dhammaṁ desetuṁ yathāhaṁ ārogyaṁ jāneyyaṁ, nibbānaṁ passeyyan”ti. “Seyyathāpi, māgaṇḍiya, jaccandho puriso; so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya s
“In the same way, suppose I were to teach you the Dhamma, saying: ‘This is that health, this is that extinguishment.’ But you might not know health or see extinguishment, which would be wearying and troublesome for me.” is capable of teaching me so that I can know health and see extinguishment.” “Māgaṇḍiya, suppose a person was blind from birth. They couldn’t see sights that are dark or bright, or blue, yellow, red, or magenta. They couldn’t see even and uneven ground, or the stars, or the moon
智慧
中部経典
趣旨一致
長
“Acchariyaṁ, bhante, abbhutaṁ, bhante. Ayaṁ me, bhante, bāhitikā raññā māgadhena ajātasattunā vedehiputtena vatthanāḷiyā pakkhipitvā pahitā soḷasasamā āyāmena, aṭṭhasamā vitthārena. Taṁ, bhante, āyasmā ānando paṭiggaṇhātu anukampaṁ upādāyā”ti. “Alaṁ, mahārāja, paripuṇṇaṁ me ticīvaran”ti. Yāva subhāsitañcidaṁ, bhante, āyasmatā ānandena. Iminā ca mayaṁ, bhante, āyasmato ānandassa subhāsitena attamanābhiraddhā. Evaṁ attamanābhiraddhā ca mayaṁ, bhante, āyasmato ānandassa subhāsitena. Sace, bhante, ā
“It’s incredible, sir, it’s amazing! This imported cloth was sent to me by King Ajātasattu of Magadha, son of the princess of Videha, packed in a parasol case. It’s exactly sixteen measures long and eight wide. May Venerable Ānanda please accept it out of sympathy.” “Enough, great king. My three robes are complete.” How well this was said by Venerable Ānanda! I’m delighted and satisfied with what you’ve expressed so well. So much so that if an elephant-treasure was suitable for you, I would give
智慧
中部経典
趣旨一致
長
evaṁ tattha visujjhati. Sāriputtova paññāya, sīlena upasamena ca; Yopi pāraṅgato bhikkhu, etāvaparamo siyā”ti. Ekamantaṁ ṭhito kho anāthapiṇḍiko devaputto bhagavantaṁ gāthāhi ajjhabhāsi: “Idañhi taṁ jetavanaṁ, isisaṅghanisevitaṁ; Āvutthaṁ dhammarājena, pītisañjananaṁ mama.
and thus be purified in it. Sāriputta is full of wisdom, ethics, and peace. Even a mendicant who has crossed over might at best equal him.” and addressed the Buddha in verse: “This is indeed that Jeta’s Grove, frequented by the Saṅgha of seers, where the King of Dhamma stayed: it brings me joy!
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
“ko nu kho āyasmantānaṁ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo”ti? sukhena cāvuso gotama, sukhaṁ adhigantabbaṁ abhavissa, rājā māgadho seniyo bimbisāro sukhaṁ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenā’ti. ‘Addhāyasmantehi nigaṇṭhehi sahasā appaṭisaṅkhā vācā bhāsitā: Api ca ahameva tattha paṭipucchitabbo: “ko nu kho āyasmantānaṁ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo”ti? Addhāvuso gotama, amhehi sahasā appa
“Who lives in greater pleasure, King Bimbisāra or Venerable Gotama?”’ For if pleasure were to be gained through pleasure, King Seniya Bimbisāra of Magadha would gain pleasure, since he lives in greater pleasure than Venerable Gotama.’ ‘Clearly the venerables have spoken rashly, without reflection. Rather, I’m the one who should be asked about who lives in greater pleasure, King Bimbisāra or Venerable Gotama?’ ‘Clearly we spoke rashly and without reflection. ‘Well then, reverends, I’ll ask you ab
「ビンビサーラ王と尊者ゴータマとでは、いずれがより大いなる楽のうちに住しておられるか？」と。もし楽が楽によって得られるというのであれば、マガダ国のセーニヤ・ビンビサーラ王こそが楽を得るはずです。なぜなら、王は尊者ゴータマよりも遥かに大いなる楽のうちに住しておられるのですから」と。「明らかに、諸賢は軽率にも、深く思慮することなく語られました。むしろ、ビンビサーラ王と尊者ゴータマとでは、いずれがより大いなる楽のうちに住しておられるかについては、私こそが問われるべき者なのです」と。「誠に、私どもは軽率にも、深く思慮することなく申し上げました」と。「さらば諸賢よ、私がそなたたちに問いかけましょう――」
智慧
中部経典
趣旨一致
長
Evameva kho tvaṁ, aggivessana, mayā sakasmiṁ vāde samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno ritto tuccho aparaddho. Bhāsitā kho pana te esā, aggivessana, vesāliyaṁ parisati vācā: ‘nāhaṁ taṁ passāmi samaṇaṁ vā brāhmaṇaṁ vā, saṅghiṁ gaṇiṁ gaṇācariyaṁ, api arahantaṁ sammāsambuddhaṁ paṭijānamānaṁ, yo mayā vādena vādaṁ samāraddho na saṅkampeyya na sampakampeyya na sampavedheyya, yassa na kacchehi sedā mucceyyuṁ. Thūṇaṁ cepāhaṁ acetanaṁ vādena vādaṁ samārabheyyaṁ sāpi mayā vādena vādaṁ samā
In the same way, when pursued, pressed, and grilled by me on your own doctrine, you turn out to be vacuous, hollow, and mistaken. But it was you who stated before the assembly of Vesālī: ‘I don’t see any ascetic or brahmin who would not shake and rock and tremble, sweating from the armpits, were I to take them on in debate—not a leader of an order or a community, or the tutor of a community, and not even one who claims to be a perfected one, a fully awakened Buddha. Even an insentient post would
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
‘idantaṁ ārogyaṁ, idantaṁ nibbānan’ti. So tvaṁ ārogyaṁ jāneyyāsi, nibbānaṁ passeyyāsi. Tassa te saha cakkhuppādā yo pañcasupādānakkhandhesu chandarāgo so pahīyetha; api ca te evamassa: ‘dīgharattaṁ vata bho ahaṁ iminā cittena nikato vañcito paluddho. Ahañhi rūpaṁyeva upādiyamāno upādiyiṁ, vedanaṁyeva upādiyamāno upādiyiṁ, saññaṁyeva upādiyamāno upādiyiṁ, saṅkhāreyeva upādiyamāno upādiyiṁ, viññāṇaṁyeva upādiyamāno upādiyiṁ. Tassa me upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ
‘This is that health, this is that extinguishment.’ You might know health and see extinguishment. And as soon as your vision arises you might give up desire for the five grasping aggregates. And you might even think: ‘For such a long time I’ve been cheated, tricked, and deceived by this mind. For what I have been grasping is only form, feeling, perception, choices, and consciousness. My grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth i
智慧
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趣旨一致
長
Tatrāssa kakkaṭako. Atha kho, bhante, sambahulā kumārakā vā kumārikā vā tamhā gāmā vā nigamā vā nikkhamitvā yena sā pokkharaṇī tenupasaṅkameyyuṁ; upasaṅkamitvā taṁ pokkharaṇiṁ ogāhetvā taṁ kakkaṭakaṁ udakā uddharitvā thale patiṭṭhāpeyyuṁ. Yaññadeva hi so, bhante, kakkaṭako aḷaṁ abhininnāmeyya taṁ tadeva te kumārakā vā kumārikā vā kaṭṭhena vā kathalena vā sañchindeyyuṁ sambhañjeyyuṁ sampalibhañjeyyuṁ. Evañhi so, bhante, kakkaṭako sabbehi aḷehi sañchinnehi sambhaggehi sampalibhaggehi abhabbo taṁ p
and a crab lived there. Then several boys or girls would leave the town or village and go to the pond, where they’d pull out the crab and put it on solid ground. Whenever that crab extended a claw, those boys or girls would snap, crack, and break it off with a stick or a stone. And when that crab’s claws had all been snapped, cracked, and broken off it wouldn’t be able to return down into that lotus pond. In the same way, sir, the Buddha has snapped, cracked, and broken off all Saccaka’s twists,
智慧
中部経典
趣旨一致
長
Ayañca hidaṁ tesaṁ bhikkhūnaṁ antarākathā vippakatā hoti. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘sampatijāto, ānanda, bodhisatto samehi pādehi pathaviyaṁ patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati, setamhi chatte anudhāriyamāne, sabbā ca disā viloketi, āsabhiñca vācaṁ bhāsati—aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lo
But this conversation among those mendicants was left unfinished. Then in the late afternoon, the Buddha came out of retreat, went to the assembly hall, sat down on the seat spread out, I have learned this in the presence of the Buddha: ‘As soon as he’s born, the being intent on awakening stands firm with his own feet on the ground. Facing north, he takes seven strides with a white parasol held above him, surveys all quarters, and makes this dramatic proclamation: “I am the foremost in the world
智慧
中部経典
趣旨一致
長
Vilāpaṁ vilapitaṁ maññe. Kittāvatā ca nu kho bhoto gotamassa sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti? “Idha, aggivessana, mama sāvako yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati; yā kāci vedanā …pe… yā kāci saññā …pe… ye keci saṅk
it was, like, just a bit of nonsense. How do you define a disciple of the worthy Gotama who follows instructions and responds to advice; who has gone beyond doubt, got rid of indecision, gained assurance, and is independent of others in the Teacher’s instructions?” “It’s when one of my disciples truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> form—with right understanding: ‘This is not mine, I am
智慧
中部経典
趣旨一致
長
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. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti. “Yo kho, māgaṇḍiya, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse pa
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 Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. May I receive the going forth, the ordination in the worthy Gotama’s presence?” “Māgaṇḍiya, if someone formerly ordained in another sect wishes to take the going forth, the ordina
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Atha kho rājā pasenadi kosalo yāvatikā nāgassa bhūmi nāgena gantvā nāgā paccorohitvā pattikova yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ etadavoca: “idha, bhante, āyasmā ānando hatthatthare nisīdatū”ti. “Alaṁ, mahārāja. Nisīda tvaṁ; nisinno ahaṁ sake āsane”ti. Nisīdi kho rājā pasenadi kosalo paññatte āsane. Nisajja kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ etadavoca: “kiṁ nu kho, b
Then King Pasenadi rode on the elephant as far as the terrain allowed, then descended and approached Ānanda on foot. He bowed, stood to one side, and said to Ānanda, “Here, Venerable Ānanda, sit on this elephant rug.” “Enough, great king, you sit on it. I’m sitting on my own seat.” So the king sat down on the seat spread out, and said, “Honorable Ānanda, would the Buddha engage in the sort of behavior—by way of body, speech, or mind—that is faulted by ascetics and brahmins?” “No, great king, the
智慧
中部経典
趣旨一致
長
Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremī”ti. “Tasmātiha tvaṁ, ānanda, idampi tathāgatassa acchariyaṁ abbhutadhammaṁ dhārehi. Idhānanda, tathāgatassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti; viditā saññā uppajjanti …pe… viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. Idampi kho tvaṁ, ānanda, tathāgatassa acchariyaṁ abbhutadhammaṁ dhārehī”ti. “Yampi, bhante, bhagavato viditā vedanā uppajjanti,
This too I remember as an incredible and amazing quality of the Buddha.” “Well then, Ānanda, you should also remember this as an incredible and amazing quality of the Realized One. It’s that the Realized One knows feelings as they arise, as they remain, and as they go away. He knows perceptions as they arise, as they remain, and as they go away. He knows thoughts as they arise, as they remain, and as they go away. This too you should remember as an incredible and amazing quality of the Realized
智慧
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趣旨一致
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Evañhi te, gahapati, sikkhitabbaṁ. ‘na cakkhuṁ upādiyissāmi, na ca me cakkhunissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na sotaṁ upādiyissāmi, na ca me sotanissitaṁ viññāṇaṁ bhavissatī’ti. ‘na ghānaṁ upādiyissāmi, na ca me ghānanissitaṁ viññāṇaṁ bhavissatī’ti. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: Evañhi te, gahapati, sikkhitabbaṁ. ‘na rūpaṁ upādiyissāmi, na ca me rūpanissitaṁ viññāṇaṁ bhavissatī’ti. ‘na saddaṁ upādiyissāmi
That’s how you should train. ‘I shall not grasp the eye, and there shall be no consciousness of mine dependent on the eye.’ That’s how you should train. You should train like this: ‘I shall not grasp the ear, and there shall be no consciousness of mine dependent on the ear.’ … ‘I shall not grasp the nose, and there shall be no consciousness of mine dependent on the nose.’ … You should train like this: That’s how you should train. ‘I shall not grasp sight, and there shall be no consciousness of m
経典データの出典: SuttaCentral（CC0ライセンス）