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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
So vatāvuso, sotasmiṁ asati sadde asati …pe… ghānasmiṁ asati gandhe asati …pe… jivhāya asati rase asati …pe… kāyasmiṁ asati phoṭṭhabbe asati …pe… Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha. Yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisi
Where there is no ear … no nose … no tongue … no body … This is how I understand the detailed meaning of that brief summary recital given by the Buddha. If you wish, you may go to the Buddha and ask him about this. You should remember it in line with the Buddha’s answer.” Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kapilavatthu for alms. He wandered for alms in Kapilavatthu. After the meal, on his return from almsround, he went to the Great Wood for the day’s m
耳なき処においては……鼻なき処においては……舌なき処においては……身なき処においては……これが、世尊によって簡略に説かれた偈の、詳細なる意義として、私が了解するところであります。もし御望みであれば、世尊のもとへ赴き、このことについてお尋ねになるがよいでしょう。そして世尊のお答えに従い、これを心に留めておかれるべきであります。」
やがて世尊は、朝になると衣を纏い、鉢と袈裟を携えて、托鉢のためカピラヴァットゥへと入られた。カピラヴァットゥにおいて托鉢して廻られ、食事を終えて托鉢より戻られると、昼の住処として大林へと向かわれた。
智慧
中部経典
趣旨一致
長
Ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti. Ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo, napi sāmo, maṅguracchavi samaṇo gotamo’ti. Yāvassu me, aggivessana, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya. Atha kho saccako nigaṇṭhaputto jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena mahāvanaṁ kūṭāgārasālā tenupasaṅkami. Addasā kho āyasmā ānando saccakaṁ nigaṇṭhaputtaṁ dūratova āgacchantaṁ. Disvāna bhagavantaṁ etadavoca: “ayaṁ, bhante, sac
Some said: ‘He’s not black, he’s brown.’ Some said: ‘He’s neither black nor brown. The ascetic Gotama has dingy skin.’ That’s how far the pure, bright complexion of my skin had been ruined by taking so little food. Then as Saccaka, the son of Jain parents, was going for a walk he approached the hall with the peaked roof in the Great Wood. Venerable Ānanda saw him coming off in the distance, and said to the Buddha, “Sir, Saccaka, the son of Jain parents, is coming. He’s a controversialist who pre
智慧
中部経典
趣旨一致
長
Khīṇasaṁyojanassa muttassa; Paṭimantakassa dhonassa, “Dhīrassa vigatamohassa, Pannadhajassa vītarāgassa; Dantassa nippapañcassa, Bhagavato tassa sāvakohamasmi. Isisattamassa akuhassa, Tevijjassa brahmapattassa; Nhātakassa padakassa, Passaddhassa viditavedassa;
he’s ended the fetters and is liberated; he’s skilled in debate and cleansed, The attentive one, free of delusion, with banner lowered, desireless; he’s tamed, and doesn’t proliferate: he is the Buddha, and I am his disciple. He is the seventh seer, free of deceit, with three knowledges, he has attained to divinity, he has bathed, he knows philology, he’s tranquil, he understands what is known;
智慧
中部経典
趣旨一致
長
Evaṁ kho, ānanda, sativinayo hoti, evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ— sativinayena. Kathañcānanda, amūḷhavinayo hoti? Tena me ummattakena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Nāhaṁ taṁ sarāmi. Mūḷhena me etaṁ katan’ti. Tassa kho, ānanda, bhikkhuno amūḷhavinayo dātabbo. Evaṁ kho, ānanda, amūḷhavinayo hoti, evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ— amūḷhavinayena. Idhānanda, bhikkhū bhikkhuṁ evarūpāya garukāya āpattiyā codenti pārājikena vā p
That’s how there is the resolution through recollection. And that’s how certain disciplinary issues are settled, that is, by resolution through recollection. And how is there resolution because of past insanity? And while I was mad I did and said many things that are not proper for an ascetic. I don’t remember any of that, I was mad when I did it.’ The resolution because of past insanity should be granted to them. That’s how there is resolution because of past insanity. And that’s how certain di
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Yoni hesā, bhūmija, navanītassa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino …pe… Seyyathāpi, bhūmija, puriso aggitthiko aggigavesī aggipariyesanaṁ caramāno sukkhaṁ kaṭṭhaṁ koḷāpaṁ uttarāraṇiṁ ādāya abhimantheyya; Yoni hesā, bhūmija, phalassa adhigamāya. (…) āsañcepi karitvā … anāsañcepi karitvā … āsañca anāsañcepi karitvā … nevāsaṁ nānāsañcepi karitvā sukkhaṁ kaṭṭhaṁ koḷāpaṁ uttarāraṇiṁ ādāya abhimantheyya, bhabbo aggissa adhigamāya. Taṁ kissa hetu? Yoni hesā
Because that’s a rational way to produce butter. And so it is for any ascetics and brahmins who have right view … Suppose there was a person in need of fire. While wandering in search of fire, they tried drilling a dried up, withered log with a drill-stick. Because that’s a rational way to win the fruit. By doing this, they could start a fire, 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
智慧
中部経典
趣旨一致
長
Atha kho te bhikkhū āyasmato mahākaccānassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: Tesaṁ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti. “Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave, mahākaccāno. Mañcepi tumhe, bhikkhave, etamatthaṁ paṭipuccheyyātha, ahampi taṁ evamevaṁ byākareyyaṁ yath
Then those mendicants, approving and agreeing with what Mahākaccāna said, rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened, adding: “Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.” “Mahākaccāna is astute, mendicants, he has great wisdom. If you came to me and asked this question, I would answer it in exactly the same way as Mahākaccāna. That is what it means, and that’s how you should remember
そのとき、比丘たちはマハーカッチャーナの説いたところに随喜し、賛嘆してより座より立ち上がり、世尊のもとへ赴いた。そして世尊を礼拝し、かたわらに座して、その一部始終をお伝え申し上げた。「マハーカッチャーナは、かくかくしかじかの言葉と文句をもって、私どもにその義を明らかに解き示してくださいました」と。
「比丘たちよ、マハーカッチャーナは賢明なり。彼は大いなる智慧を具えたる者である。もし汝らが余のもとに来たりてこの問いを発したとしても、余もまたマハーカッチャーナが答えたのと寸分違わず答えたであろう。これがその義である。汝らはかくのごとく憶持すべきである」と。
智慧
中部経典
趣旨一致
長
“Evaṁ kho ahaṁ, mahārāja, abhijānāmi vācaṁ bhāsitā: ‘natthi so samaṇo vā brāhmaṇo vā yo sakideva sabbaṁ ñassati, sabbaṁ dakkhiti, netaṁ ṭhānaṁ vijjatī’”ti. “Heturūpaṁ, bhante, bhagavā āha; saheturūpaṁ, bhante, bhagavā āha: Cattārome, bhante, vaṇṇā— khattiyā, brāhmaṇā, vessā, suddā. Imesaṁ nu kho, bhante, catunnaṁ vaṇṇānaṁ siyā viseso siyā nānākaraṇan”ti? Imesaṁ kho, mahārāja, catunnaṁ vaṇṇānaṁ dve vaṇṇā aggamakkhāyanti— khattiyā ca brāhmaṇā ca— yadidaṁ abhivādanapaccuṭṭhānaañjalikammasāmīcikammā
“Great king, I recall making this statement: ‘There is no ascetic or brahmin who will ever know all and see all simultaneously: that is not possible.’” “What the Buddha says appears reasonable. Sir, there are these four classes: aristocrats, brahmins, peasants, and menials. Is there any difference between them?” “Of the four classes, two are said to be preeminent— the aristocrats and the brahmins. That is, when it comes to bowing down, rising up, greeting with joined palms, and observing proper
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
長
‘saratāyasmā evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti? So evamāha: ‘na kho ahaṁ, āvuso, sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti. Tamenaṁ so nibbeṭhentaṁ ativeṭheti: ‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti. So evamāha: ‘ahaṁ kho, āvuso, ummādaṁ pāpuṇiṁ cetaso vipariyāsaṁ. Kathañcānanda, paṭiññātakaraṇaṁ hoti? Evaṁ kho, ānanda, paṭiññātakaraṇaṁ hoti, evañca pan
‘Venerable, do you recall committing the kind of serious offense that entails expulsion or close to it?’ They say: ‘No, reverend, I don’t recall committing such an offense.’ But though they try to get out of it, the mendicant pursues the issue: ‘Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’ They say: ‘Reverend, I had gone mad, I was out of my mind. And how is there acting according to what has been admitted? That’s how t
智慧
中部経典
趣旨一致
長
Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino …pe… Sace kho taṁ, bhūmija, jayasenassa rājakumārassa imā catasso upamā paṭibhāyeyyuṁ anacchariyaṁ te jayaseno rājakumāro pasīdeyya, pasanno ca te pasannākāraṁ kareyyā”ti. “Kuto pana maṁ, bhante, jayasenassa rājakumārassa imā catasso upamā paṭibhāyissanti anacchariyā pubbe assutapubbā, seyyathāpi bhagavantan”ti? Idamavoca bhagavā. Attamano āyasmā bhūmijo bhagavato bhāsitaṁ abhinandīti. Atha kho āyasmā bhūmijo pubbaṇhasamayaṁ ni
And so it is for any ascetics and brahmins who have right view … Bhūmija, it would be no wonder if, had these four similes occurred to you, Prince Jayasena would have gained confidence in you and shown his confidence.” “But sir, how could these four similes have occurred to me as they did to the Buddha, since they were neither supernaturally inspired, nor learned before in the past?” That is what the Buddha said. Satisfied, Venerable Bhūmija approved what the Buddha said. Then Venerable Bhūmija
智慧
中部経典
趣旨一致
長
Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. Daṇḍapāṇipi kho sakko jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena mahāvanaṁ tenupasaṅkami. Mahāvanaṁ ajjhogāhetvā yena beluvalaṭṭhikā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā daṇḍamolubbha ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho daṇḍapāṇi sakko bhagavantaṁ etadavoca: “kiṁvādī samaṇo kimakkhāyī”ti? “Yathāvādī kho, āvuso, sadevake loke samārake sabrahma
That is what the Buddha said. Satisfied, Venerable Ānanda approved what the Buddha said. Daṇḍapāṇi the Sakyan, while going for a walk, plunged deep into the Great Wood. He approached the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he stood to one side leaning on his staff, and said to the Buddha, “What is the ascetic’s doctrine? What does he assert?” “Respectable sir, my doctrine is such that one does not argue with anyone in this world with its
これが仏の御言葉であった。尊者アーナンダは満足し、仏の御言葉に随喜した。釈迦族のダンダパーニは散策しながら、大林の奥深くへと分け入り、仏のもとへと近づいた。互いに挨拶を交わし、丁重な言葉を交わし終えると、彼は杖に身を預けて傍らに立ち、仏に向かってこう言った。「沙門の法義はいかなるものでありましょうか。沙門はいかなることを主張されるのでしょうか。」「賢者よ、我が法義はかくの如し――この世界において、神々と
智慧
中部経典
趣旨一致
長
Tassa mayhaṁ, aggivessana, etadahosi: ‘kiṁ nu kho ahaṁ tassa sukhassa bhāyāmi, yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti? Tassa mayhaṁ, aggivessana, etadahosi: ‘na kho ahaṁ tassa sukhassa bhāyāmi, yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti. Tassa mayhaṁ, aggivessana, etadahosi: ‘na kho taṁ sukaraṁ sukhaṁ adhigantuṁ evaṁ adhimattakasimānaṁ pattakāyena, yannūnāhaṁ oḷārikaṁ āhāraṁ āhāreyyaṁ odanakummāsan’ti. So kho ahaṁ, aggivessana, oḷārikaṁ āhāraṁ āhāresiṁ o
Then it occurred to me, ‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?’ Then I thought, ‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities.’ Then I thought, ‘I can’t achieve that pleasure with a body so severely emaciated. Why don’t I eat some solid food, some rice and porridge?’ So I ate some solid food. Now at that time the five mendicants were attending on me, thinking, ‘The asc
智慧
中部経典
趣旨一致
長
Ananugatantarassa suddhassa; Asitassa hitassa, Pavivittassa aggappattassa; Tiṇṇassa tārayantassa, Anīghassa susamacittassa, Bhagavato tassa sāvakohamasmi. Santassa bhūripaññassa, Mahāpaññassa vītalobhassa; Tathāgatassa sugatassa, Appaṭipuggalassa asamassa;
no inner thoughts arising, he is pure, independent and fearless; secluded, he has reached the peak, crossed over, he helps others across: he’s untroubled and very even-minded, he is the Buddha, and I am his disciple. He’s peaceful, his wisdom is vast, with great wisdom, he’s free of greed; he is the Realized One, the Holy One, unrivaled, unequaled,
智慧
中部経典
趣旨一致
長
na ca vipekkhamāno gacchati, yugamattañca pekkhati; tato cassa uttari anāvaṭaṁ ñāṇadassanaṁ bhavati. So antaragharaṁ pavisanto na kāyaṁ unnāmeti, na kāyaṁ onāmeti; na kāyaṁ sannāmeti, na kāyaṁ vināmeti. So nātidūre nāccāsanne āsanassa parivattati, na ca pāṇinā ālambitvā āsane nisīdati, na ca āsanasmiṁ kāyaṁ pakkhipati. So antaraghare nisinno samāno na hatthakukkuccaṁ āpajjati, na pādakukkuccaṁ āpajjati; na adduvena adduvaṁ āropetvā nisīdati; na ca gopphakena gopphakaṁ āropetvā nisīdati; na ca pā
He doesn’t look all around while walking, but focuses a plough’s length in front. Beyond that he has unhindered knowledge and vision. When entering an inhabited area he keeps his body neither too straight nor too bent, neither too tight nor too loose. He turns around neither too far nor too close to the seat. He doesn’t lean on his hand when sitting down. And he doesn’t just plonk his body down on the seat. When sitting in inhabited areas he doesn’t fidget with his hands or feet. He doesn’t sit
智慧
中部経典
趣旨一致
長
anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāyā’ti. Idha bhoto bhūmijassa satthā kiṁvādī kimakkhāyī”ti? “Na kho metaṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ. nevāsaṁ nānāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāyā’ti. Na kho me taṁ, rājakumāra, bhagavato sammukhā sutaṁ
If you don’t make a wish and lead the spiritual life, you can’t win the fruit. If you both make a wish and don’t make a wish and lead the spiritual life, you can’t win the fruit. If you neither make a wish nor don’t make a wish and lead the spiritual life, you can’t win the fruit.’ What does the worthy Bhūmija’s Teacher say about this? How does he explain it?” “Prince, I haven’t heard and learned this in the presence of the Buddha. or you neither do nor don’t make a wish.’ I haven’t heard and le
智慧
中部経典
趣旨一致
長
Visāradassa nipuṇassa, Bhagavato tassa sāvakohamasmi. Taṇhacchidassa buddhassa, Vītadhūmassa anupalittassa; Āhuneyyassa yakkhassa, Vuddhasīlassa sādhupaññassa; Uttamapuggalassa atulassa; Mahato yasaggapattassa, Bhagavato tassa sāvakohamasmī”ti. Vesamantarassa vimalassa,
assured, and subtle: he is the Buddha, and I am his disciple. He has cut off craving and is awakened, free of fuming, unsullied; a mighty spirit worthy of offerings, with the virtue of an elder and the wisdom of a saint, best of men, inestimable, grand, he has reached the peak of glory: he is the Buddha, and I am his disciple.” immaculate in the midst of it all:
智慧
中部経典
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長
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā pañcindriyāni bhāventi. Idhudāyi, bhikkhu saddhindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ; vīriyindriyaṁ bhāveti …pe… satindriyaṁ bhāveti … samādhindriyaṁ bhāveti … paññindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā pañca balāni bhāventi. Idhudāyi, bhikkhu saddhābalaṁ bhāveti
Furthermore, I have explained to my disciples a practice that they use to develop the five faculties. It’s when a mendicant develops the faculties of faith, energy, mindfulness, immersion, and wisdom, which lead to peace and awakening. And many of my disciples meditate on that having attained perfection and consummation of insight. Furthermore, I have explained to my disciples a practice that they use to develop the five powers. It’s when a mendicant develops the powers of faith, energy,
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Tamenaṁ so nibbeṭhentaṁ ativeṭheti: ‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti? So evamāha: ‘imañhi nāmāhaṁ, āvuso, appamattikaṁ āpattiṁ āpajjitvā apuṭṭho paṭijānissāmi. Kiṁ panāhaṁ evarūpiṁ garukaṁ āpattiṁ āpajjitvā pārājikaṁ vā pārājikasāmantaṁ vā puṭṭho na paṭijānissāmī’ti? So evamāha: ‘imañhi nāma tvaṁ, āvuso, appamattikaṁ āpattiṁ āpajjitvā apuṭṭho na paṭijānissasi, kiṁ pana tvaṁ evarūpiṁ garukaṁ āpattiṁ āpajjitvā pārājika
But though they try to get out of it, the mendicants pursue the issue: ‘Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’ They say: ‘Reverends, I’ll go so far as to admit this light offense even when not asked. Why wouldn’t I admit a serious offense when asked?’ They say: ‘You wouldn’t have admitted that light offense without being asked, so why would you admit a serious offense? Surely the venerable must know perfectly well
智慧
中部経典
趣旨一致
長
anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. Āsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; “Sace kho b
you don’t make a wish, you both do and do not make a wish, or you neither do nor don’t make a wish. But if you lead the spiritual life rationally, you can win the fruit, regardless of whether you make a wish, you don’t make a wish, you both do and do not make a wish, “If that’s what your teacher says, worthy Bhūmija, he clearly stands head and shoulders above all the various other ascetics and brahmins.” Then Prince Jayasena served Venerable Bhūmija from his own dish. Then after the meal, on his
智慧
中部経典
趣旨一致
長
satibalaṁ bhāveti … samādhibalaṁ bhāveti … paññābalaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā moranivāpe paribbājakārāme paṭivasanti, seyyathidaṁ— annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā. Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā sattabojjhaṅge bhāventi. Idhudāyi, bhikkhu satisambojjhaṅgaṁ
mindfulness, immersion, and wisdom, which lead to peace and awakening. And many of my disciples meditate on that having attained perfection and consummation of insight. Now at that time several very well-known wanderers were residing in the monastery of the wanderers in the peacocks’ feeding ground. They included Annabhāra, Varadhara, Sakuludāyī, and other very well-known wanderers. Furthermore, I have explained to my disciples a practice that they use to develop the seven awakening factors. It’
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
‘sarāmi kho ahaṁ, āvuso, evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā. Davā me etaṁ vuttaṁ, ravā me etaṁ vuttaṁ— nāhaṁ taṁ sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti. Evaṁ kho, ānanda, tassapāpiyasikā hoti, evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ— tassapāpiyasikāya. ‘saratāyasmā evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti? So evamāha: ‘na kho ahaṁ, āvuso, sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā
‘Reverend, I do recall committing the kind of serious offense that entails expulsion or close to it. I spoke too hastily when I said that I didn’t recall it.’ That’s how there is further penalty. And that’s how certain disciplinary issues are settled, that is, by further penalty. ‘Venerable, do you recall committing the kind of serious offense that entails expulsion or close to it?’ They say: ‘No, reverends, I don’t recall committing such an offense.’ But though they try to get out of it, the me
経典データの出典: SuttaCentral（CC0ライセンス）