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経典: 中部経典
✕ クリア
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、『
智慧
中部経典
趣旨一致
長
“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda. Na ca nāma sadhammokkaṁsanā bhavissati, na paradhammavambhanā, āyatane ca dhammadesanā tāva bahukā ca niyyātāro paññāyissanti. Ime panājīvakā puttamatāya puttā attānañceva ukkaṁsenti, pare ca vambhenti tayo ceva niyyātāro paññapenti, seyyathidaṁ— nandaṁ vacchaṁ, kisaṁ saṅkiccaṁ, makkhaliṁ gosālan”ti. Atha kho sandako paribbājako sakaṁ parisaṁ āmantesi: “carantu bhonto samaṇe gotame brahmacariyavāso. Na dāni sukaraṁ amhehi lābhasakkārasiloke pariccaj
“It’s incredible, worthy Ānanda, it’s amazing! Namely, that there’s no glorifying one’s own teaching and putting down the teaching of others. The Dhamma is taught in its own field, and so many emancipated are recognized. But these Ājīvakas, sons of she whose sons are dead, glorify themselves and put others down. And they only recognize three who have been emancipated: Nanda Vaccha, Kisa Saṅkicca, and the bamboo-staffed ascetic Gosāla.” Then the wanderer Sandaka addressed his own assembly, “Go, g
智慧
中部経典
趣旨一致
長
‘āyasmantānaṁ kho atthato hi sameti, byañjanato nānaṁ. Tadamināpetaṁ āyasmanto jānātha— yathā atthato hi kho sameti, byañjanato nānaṁ. Appamattakaṁ kho panetaṁ yadidaṁ—byañjanaṁ. Māyasmanto appamattake vivādaṁ āpajjitthā’ti. Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: ‘āyasmantānaṁ kho atthato hi sameti, byañjanato nānaṁ. Tatra ce tumhākaṁ evamassa: yathā atthato ceva sameti byañjanato ca sameti. Māyasmanto vivādaṁ āpajjitthā’t
‘The venerables agree on the meaning but disagree on the phrasing. 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.’ Then they should approach whichever mendicant they think is most amenable among those who side with the other party and say to them: ‘The venerables agree on the meaning but disagree on the phrasing. Now, you might
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Seyyathāpi, bhūmija, puriso aggitthiko aggigavesī aggipariyesanaṁ caramāno allaṁ kaṭṭhaṁ sasnehaṁ uttarāraṇiṁ ādāya abhimantheyya. Ayoni hesā, bhūmija, phalassa adhigamāya. Āsañcepi karitvā allaṁ kaṭṭhaṁ sasnehaṁ uttarāraṇiṁ ādāya abhimantheyya, abhabbo aggissa adhigamāya; anāsañcepi karitvā …pe… āsañca anāsañcepi karitvā …pe… nevāsaṁ nānāsañcepi karitvā allaṁ kaṭṭhaṁ sasnehaṁ uttarāraṇiṁ ādāya abhimantheyya, abhabbo aggissa adhigamāya. Taṁ kissa hetu? Ayoni hesā, bhūmija, aggissa adhigamāya. Ev
Suppose there was a person in need of fire. While wandering in search of fire, they tried drilling a green, sappy log with a drill-stick. Because that’s an irrational way to win the fruit. But by doing this, they couldn’t 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 that’s an irrational way to start a fire. And so it is for any ascetics and brahmins who have wrong view … Th
智慧
中部経典
趣旨一致
長
Atha kho mahāpajāpatigotamī pañcamattehi bhikkhunisatehi saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho mahāpajāpatigotamī bhagavantaṁ etadavoca: “ovadatu, bhante, bhagavā bhikkhuniyo; anusāsatu, bhante, bhagavā bhikkhuniyo; karotu, bhante, bhagavā bhikkhunīnaṁ dhammiṁ kathan”ti. Atha kho bhagavā acirapakkantīsu tāsu bhikkhunīsu bhikkhū āmantesi: “seyyathāpi, bhikkhave, tadahuposathe pannarase na hoti bahuno janassa kaṅkhā vā vima
Then Mahāpajāpati Gotamī together with around five hundred nuns approached the Buddha, bowed, stood to one side, and said to him, “Sir, may the Buddha please advise and instruct the nuns. Please give the nuns a Dhamma talk.” Soon after those nuns had left, the Buddha addressed the mendicants: “Suppose, mendicants, it was the sabbath of the fifteenth day. You wouldn’t get lots of people wondering whether the moon is full or not, since it is obviously full. In the same way, those nuns were uplifte
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Cakkhuñcāvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, yaṁ vedeti taṁ sañjānāti, yaṁ sañjānāti taṁ vitakketi, yaṁ vitakketi taṁ papañceti, yaṁ papañceti tatonidānaṁ purisaṁ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu cakkhuviññeyyesu rūpesu. Sotañcāvuso, paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe… ghānañcāvuso, paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …pe… jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe… kāyañcāvuso, paṭicc
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling. What you feel, you perceive. What you perceive, you think about. What you think about, you proliferate. What you proliferate is the source from which judgments driven by proliferating perceptions beset a person. This occurs with respect to sights known by the eye in the past, future, and present. Ear consciousness arises dependent on the ear and sounds. … Nose cons
眼と諸色とに縁りて眼識が生ずる。この三者の和合が触である。触を縁として受が生ずる。感受したものを想い、想ったものを思惟し、思惟したものを戯論す。戯論したものは、過去・未来・現在において眼によって識られた諸色に関して、戯論想に駆られた諸々の判断となりて人に纏わりつく。耳と諸声とに縁りて耳識が生ずる。……鼻と……
智慧
中部経典
趣旨一致
長
tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. Handa ca dāni mayaṁ, bhante, gacchāma; bahukiccā mayaṁ bahukaraṇīyā”ti. “Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. “yānakālo, mahārājā”ti. Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “sabbaññutaṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, sabbaññutaṁ bhagavā byākāsi; tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. Cātuvaṇṇisuddhiṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, cātuvaṇṇisuddhiṁ bhagavā byākāsi; Adhideve
I endorse and accept this, and am satisfied with it. Well, now, sir, I must go. I have many duties, and much to do.” “Please, great king, go at your convenience.” “It’s time to go, great king.” So the king said to the Buddha, “Sir, I asked you about omniscience, and you answered. I endorse and accept this, and am satisfied with it. I asked you about purification in the four classes, about the gods,
智慧
中部経典
趣旨一致
長
Iti suggahitaṁ suggahitato dhāretabbaṁ. Suggahitaṁ suggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo. ‘imesaṁ kho āyasmantānaṁ atthato ceva sameti byañjanato ca sametī’ti, tattha yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: ‘āyasmantānaṁ kho atthato ceva sameti, byañjanato ca sameti. Tadamināpetaṁ āyasmanto jānātha— yathā atthato ceva sameti byañjanato ca sameti. Māyasmanto vivādaṁ āpajjitthā’ti. Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ yaṁ bhikkhuṁ suvacataraṁ ma
So you should remember what has been correctly memorized as correctly memorized. Remembering this, you should speak on the teaching and the training. ‘These two venerables agree on both the meaning and the phrasing.’ So you should approach whichever mendicant you think is most amenable and say to them: ‘The venerables agree on both the meaning and the phrasing. But the venerables should know that this is how they come to agree on the meaning and the phrasing. Please don’t get into a dispute abou
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya. Taṁ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya. Seyyathāpi, bhūmija, puriso telatthiko telagavesī telapariyesanaṁ caramāno tilapiṭṭhaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya. Yoni hesā, bhūmija, phalassa adhigamāya. Āsañcepi karitvā tilapiṭṭhaṁ
they don’t make a wish, they both do and do not make a wish, or they neither do nor do not make a wish. Why is that? Because that’s a rational way to win the fruit. Suppose there was a person in need of oil. While wandering in search of oil, they tried heaping sesame flour in a bucket, sprinkling it thoroughly with water, and pressing it out. Because that’s a rational way to win the fruit. By doing this, they could extract oil, regardless of whether they made a wish, didn’t make a wish, both did
智慧
中部経典
趣旨一致
長
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Tena kho pana samayena therā bhikkhū bhikkhuniyo ovadanti pariyāyena. Āyasmā nandako na icchati bhikkhuniyo ovadituṁ pariyāyena. Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “kassa nu kho, ānanda, ajja pariyāyo bhikkhuniyo ovadituṁ pariyāyenā”ti? “Sabbeheva, bhante, kato pariyāyo bhikkhuniyo ovadituṁ pariyāyena. Ayaṁ, bhante, āyasmā nandako na icchati bhikkhuniyo ovadituṁ pariyāyenā”ti. Atha kho bhagavā āyasmantaṁ nandakaṁ āmantesi: Nisajja p
Satisfied, the mendicants approved what the Buddha said. Now at that time the senior monks were taking turns to advise the nuns. But Venerable Nandaka didn’t want to take his turn. Then the Buddha said to Venerable Ānanda, “Ānanda, whose turn is it to advise the nuns today?” “It’s Nandaka’s turn, sir, but he doesn’t want to do it.” Then the Buddha said to Nandaka, and washed his feet. Those nuns bowed, and sat down to one side.
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Saññāpaññattiyā sati vitakkapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Phassapaññattiyā sati vedanāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Vedanāpaññattiyā sati saññāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Saññāpaññattiyā sati vitakkapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. So vatāvuso,
Where there is evidence of perception, it will be possible to discover evidence of thinking. Where there is evidence of thinking, it will be possible to discover evidence of being beset by judgments driven by proliferating perceptions. Where there is evidence of contact, it will be possible to discover evidence of feeling. Where there is evidence of feeling, it will be possible to discover evidence of perception. Where there is evidence of perception, it will be possible to discover evidence of
想の証跡あるところ、思惟の証跡を見出すことができるであろう。思惟の証跡あるところ、戯論に駆られた分別の証跡を見出すことができるであろう。触の証跡あるところ、受の証跡を見出すことができるであろう。受の証跡あるところ、想の証跡を見出すことができるであろう。想の証跡あるところ、
智慧
中部経典
趣旨一致
長
Atha kho maṁ, aggivessana, devatā upasaṅkamitvā etadavocuṁ: ‘mā kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajji. Sace kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṁ dibbaṁ ojaṁ lomakūpehi ajjhohāressāma, tāya tvaṁ yāpessasī’ti. Tassa mayhaṁ, aggivessana, etadahosi: ‘ahañceva kho pana sabbaso ajajjitaṁ paṭijāneyyaṁ, imā ca me devatā dibbaṁ ojaṁ lomakūpehi ajjhohāreyyuṁ, tāya cāhaṁ yāpeyyaṁ, taṁ mamassa musā’ti. So kho ahaṁ, aggivessana, tā devatā paccācikkhāmi, ‘hala
But deities came to me and said, ‘Good fellow, don’t practice totally cutting off food. If you do, we’ll infuse heavenly nectar into your pores and you will live on that.’ Then I thought, ‘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.’ So I refused those deities, saying, ‘There’s no need.’ Then it occurred to me, Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and su
智慧
中部経典
趣旨一致
長
Tehānanda, bhikkhūhi sabbeheva samaggehi sannipatitabbaṁ. Sannipatitvā dhammanetti samanumajjitabbā. Dhammanettiṁ samanumajjitvā yathā tattha sameti tathā taṁ adhikaraṇaṁ vūpasametabbaṁ. Evaṁ kho, ānanda, sammukhāvinayo hoti; evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ— sammukhāvinayena. Kathañcānanda, yebhuyyasikā hoti? Te ce, ānanda, bhikkhū na sakkonti taṁ adhikaraṇaṁ tasmiṁ āvāse vūpasametuṁ. Tehānanda, bhikkhūhi yasmiṁ āvāse bahutarā bhikkhū so āvāso gantabbo. Tattha sabbehev
Those mendicants should all sit together in harmony and thoroughly go over the guidelines of the teaching. They should settle that disciplinary issue in agreement with the guidelines. That’s how there is resolution face-to-face. And that’s how certain disciplinary issues are settled, that is, by resolution face-to-face. And how is there majority decision? If those mendicants are not able to settle that issue in that monastery, they should go to another monastery with more mendicants. There they
経典データの出典: SuttaCentral（CC0ライセンス）