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智慧
中部経典
趣旨一致
長
‘parabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati; ‘ubhayabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati; ‘paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati. So kho ahaṁ, bhikkhave, uppannuppannaṁ kāmavitakkaṁ pajahameva vinodameva byantameva naṁ akāsiṁ. Tassa mayhaṁ, bhikkhave, evaṁ appamattassa ātāpino pahitattassa viharato uppajjati byāpādavitakko …pe… So kho ahaṁ, bhikkha
When I reflected that it leads to hurting others, it went away. When I reflected that it leads to hurting both, it went away. When I reflected that it blocks wisdom, it’s on the side of distress, and it doesn’t lead to extinguishment, it went away. So I gave up, got rid of, and eliminated any sensual thoughts that arose. Then, as I meditated—diligent, keen, and resolute—a malicious thought arose … So I gave up, got rid of, and eliminated any cruel thoughts that arose. a cruel thought arose. I un
私がそれが他者を傷つけることに繋がると深く観じたとき、その想念は消え去った。それが双方を傷つけることに繋がると観じたとき、その想念は消え去った。それが智慧を妨げ、苦悩の側にあり、涅槃へと導かないと観じたとき、その想念は消え去った。かくして、生起したる一切の欲愛の思念を、私は捨て、除き、滅した。
次いで、私が精勤し、鋭敏にして、堅固なる心をもって禅定に入っていると、瞋恚の思念が生起した……かくして、生起したる一切の瞋恚の思念を、私は捨て、除き、滅した。残忍なる思念が生起した。私は……
智慧
中部経典
趣旨一致
長
Bahukiccā mayaṁ, bahukaraṇīyā”ti. “Yassadāni tvaṁ, aggivessana, kālaṁ maññasī”ti. Atha kho saccako nigaṇṭhaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti. “acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Yāvañcidaṁ bhoto gotamassa evaṁ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṁ arahato sammāsambuddhassa. Abhijānāmahaṁ, bho gotama, pūraṇaṁ kassapaṁ vādena vādaṁ samārabhitā. Sopi
I have many duties, and much to do.” “Please, Aggivessana, go at your convenience.” Then Saccaka, the son of Jain parents, having approved and agreed with what the Buddha said, got up from his seat and left. “It’s incredible, worthy Gotama, it’s amazing! How when the worthy Gotama is repeatedly attacked with inappropriate and intrusive criticism, the complexion of his skin brightens and the color of his face becomes clear, just like a perfected one, a fully awakened Buddha! I recall taking on Pū
智慧
中部経典
趣旨一致
長
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁsaññī hoti. Idaṁ aṭṭhamaṁ abhibhāyatanaṁ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. Idaṁ paṭhamaṁ abhibhāyatanaṁ. Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti. Idaṁ dutiyaṁ abhibhāyatanaṁ. Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pa
In the same way, not perceiving form internally, someone sees forms externally that are white, with white color and white appearance. Mastering them, they perceive: ‘I know and see.’ This is the eighth dimension of mastery. And many of my disciples meditate on that having attained perfection and consummation of insight. This is the first dimension of mastery. Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see
智慧
中部経典
趣旨一致
長
Yassadāni bhavaṁ kālaṁ maññatī”ti. Atha kho brahmāyu brāhmaṇo yena bhagavā tenupasaṅkami. Addasā kho sā parisā brahmāyuṁ brāhmaṇaṁ dūratova āgacchantaṁ. Disvāna oramiya okāsamakāsi yathā taṁ ñātassa yasassino. Atha kho brahmāyu brāhmaṇo taṁ parisaṁ etadavoca: “alaṁ, bho. Nisīdatha tumhe sake āsane. Idhāhaṁ samaṇassa gotamassa santike nisīdissāmī”ti. Atha kho brahmāyu brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Duve tesaṁ na passāmi,
Please go at your convenience.” Then the brahmin Brahmāyu went up to the Buddha. The assembly saw him coming off in the distance, and made way for him, as he was well-known and famous. Brahmāyu said to that retinue, “Enough, gentlemen. Please sit on your own seats. I shall sit here by the ascetic Gotama.” Then the brahmin Brahmāyu went up to the Buddha, and exchanged greetings with him. There are two that I don’t see
智慧
中部経典
趣旨一致
長
pakudhaṁ kaccāyanaṁ … “Kinti pana te, aggivessana, kāyabhāvanā sutā”ti? “Seyyathidaṁ— nando vaccho, kiso saṅkicco, makkhali gosālo— etehi, bho gotama, acelakā muttācārā hatthāpalekhanā naehibhaddantikā natiṭṭhabhaddantikā na abhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyanti, te na kumbhimukhā paṭiggaṇhanti na kaḷopimukhā paṭiggaṇhanti na eḷakamantaraṁ na daṇḍamantaraṁ na musalamantaraṁ na dvinnaṁ bhuñjamānānaṁ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito
Pakudha Kaccāyana, “But Aggivessana, what have you heard about the development of physical endurance?” “Take, for example, Nanda Vaccha, Kisa Saṅkicca, and the bamboo-staffed ascetic Gosāla. They go naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on their behalf, or an invitation for a meal. They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a
智慧
中部経典
趣旨一致
長
bhoto kāyasmiṁ gotama. Kacci kosohitaṁ bhoto, vatthaguyhaṁ naruttama; Nārīsamānasavhayā, kacci jivhā na dassakā. Kacci pahūtajivhosi, yathā taṁ jāniyāmase; Ninnāmayetaṁ pahūtaṁ, kaṅkhaṁ vinaya no ise. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.
on the body of the worthy Gotama. Are the private parts covered in a foreskin, O supreme man? Though called by a word of the feminine gender, perhaps your tongue is a manly one? Perhaps your tongue is large, as we have been informed. Please stick it out in its full extent, and so, O seer, dispel my doubt. When the greetings and polite conversation were over, he sat down to one side,
智慧
中部経典
趣旨一致
長
‘pañcakaṅgo, bhante, thapati āyasmato anuruddhassa pāde sirasā vandatī’ti; evañca vadehi: ‘adhivāsetu kira, bhante, āyasmā anuruddho pañcakaṅgassa thapatissa svātanāya attacatuttho bhattaṁ; yena ca kira, bhante, āyasmā anuruddho pagevataraṁ āgaccheyya; pañcakaṅgo, bhante, thapati bahukicco bahukaraṇīyo rājakaraṇīyenā’”ti. “Evaṁ, bhante”ti kho so puriso pañcakaṅgassa thapatissa paṭissutvā yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ anuruddhaṁ abhivādetvā ekamantaṁ nisīdi. Ekamanta
‘Sir, the chamberlain Pañcakaṅga bows with his head to your feet.’ And then ask him whether he would please accept tomorrow’s meal from Pañcakaṅga together with the mendicant Saṅgha. And ask whether he might please come earlier than usual, for Pañcakaṅga has many duties, and much work to do for the king.” “Yes, sir,” that man replied. He did as Pañcakaṅga asked, and Then when the night had passed, Anuruddha robed up in the morning and, taking his bowl and robe, went to Pañcakaṅga’s home, where h
智慧
中部経典
趣旨一致
長
“No hidaṁ, bho gotama. Appekadā, bho gotama, uḷārāni uḷārāni khādanīyāni khādanti, uḷārāni uḷārāni bhojanāni bhuñjanti, uḷārāni uḷārāni sāyanīyāni sāyanti, uḷārāni uḷārāni pānāni pivanti. Te imaṁ kāyaṁ balaṁ gāhenti nāma, brūhenti nāma, medenti nāmā”ti. “Yaṁ kho te, aggivessana, purimaṁ pahāya pacchā upacinanti, evaṁ imassa kāyassa ācayāpacayo hoti. Kinti pana te, aggivessana, cittabhāvanā sutā”ti? Cittabhāvanāya kho saccako nigaṇṭhaputto bhagavatā puṭṭho samāno na sampāyāsi. Atha kho bhagavā sa
“No, worthy Gotama. Sometimes they eat luxury fresh and cooked foods and drink a variety of luxury beverages. They gather their body’s strength, build it up, and get fat.” “What they earlier gave up, they later got back. That is how there is the increase and decrease of this body. But Aggivessana, what have you heard about development of the mind?” When Saccaka was questioned by the Buddha about development of the mind, he was stumped. So the Buddha said to Saccaka, “The development of physical
智慧
中部経典
趣旨一致
長
mahāpurisalakkhaṇā; Assosi kho brahmāyu brāhmaṇo: “samaṇo khalu bho, gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññ
marks of a great man. He heard: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is wandering in the land of the Videhans, together with a large Saṅgha of five hundred mendicants. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Ākiñcaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati; āneñjapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati. Seyyathāpi, sunakkhatta, puthusilā dvedhābhinnā appaṭisandhikā hoti; evameva kho, sunakkhatta, ākiñcaññāyatanādhimuttassa purisapuggalassa ye āneñjas
Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it rewarding. But when talk connected with the imperturbable is going on they don’t want to listen. They don’t actively listen or try to understand. They don’t associate with that kind of person, and they don’t find it rewarding. Suppose there was a broad rock that had been broken in half, so that it could not be put back together again. In the
智慧
中部経典
趣旨一致
長
Taṁ kiṁ maññasi, sunakkhatta, api nu tassa purisassa tasmiṁ bhatte puna bhottukamyatā assā”ti? “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Aduñhi, bhante, bhattaṁ paṭikūlasammatan”ti. “Evameva kho, sunakkhatta, nevasaññānāsaññāyatanādhimuttassa purisapuggalassa ye ākiñcaññāyatanasaṁyojane se vante. So evamassa veditabbo: ‘ākiñcaññāyatanasaṁyojanena hi kho visaṁyutto nevasaññānāsaññāyatanādhimutto purisapuggalo’ti. Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekacco purisapuggalo sammā nibbānādhimu
What do you think, Sunakkhatta? Would that person want to eat that food again?” “No, sir. Why is that? Because that food is deemed repulsive.” “In the same way, an individual intent on the dimension of neither perception nor non-perception has vomited the connection with the dimension of nothingness. You should know of them: ‘That individual is intent on the dimension of neither perception nor non-perception, for they’re detached from things connected with the dimension of nothingness.’ It’s pos
智慧
中部経典
趣旨一致
長
Sotasmiṁ nibbindati, saddesu nibbindati …pe… ghānasmiṁ nibbindati, gandhesu nibbindati … jivhāya nibbindati, rasesu nibbindati … kāyasmiṁ nibbindati, phoṭṭhabbesu nibbindati … manasmiṁ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, yamidaṁ manosamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati. Nibbindaṁ virajjati, virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇ
They grow disillusioned with the ear … nose … tongue … body … mind, ideas, mind consciousness, and mind contact. And they grow disillusioned with anything included in feeling, perception, choices, and consciousness that arises dependent on mind contact. Being disillusioned, desire fades away. When desire fades away they’re freed. 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 n
智慧
中部経典
趣旨一致
長
Atha kho āyasmato mahāmoggallānassa etadahosi: “atibāḷhaṁ kho ayaṁ yakkho pamatto viharati. Yannūnāhaṁ imaṁ yakkhaṁ saṁvejeyyan”ti. Atha kho āyasmā mahāmoggallāno tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā vejayantaṁ pāsādaṁ pādaṅguṭṭhakena saṅkampesi sampakampesi sampavedhesi. Atha kho sakko ca devānamindo, vessavaṇo ca mahārājā, devā ca tāvatiṁsā acchariyabbhutacittajātā ahesuṁ: “acchariyaṁ vata, bho, abbhutaṁ vata, bho. Samaṇassa mahiddhikatā mahānubhāvatā, yatra hi nāma dibbabhavanaṁ pā
Then Moggallāna thought, “This spirit lives much too negligently. Why don’t I stir up a sense of urgency in him?” Then Moggallāna used his psychic power to make the Palace of Victory shake and rock and tremble with his big toe. Then Sakka, Vessavaṇa, and the gods of the thirty-three, their minds full of wonder and amazement, thought, “Oh lord, how incredible, how amazing! The ascetic has such power and might that he makes the god’s home shake and rock and tremble with his big toe!” Knowing that
智慧
中部経典
趣旨一致
長
“abhikkantaṁ, bhante, abhikkantaṁ, bhante. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti. “Yo kho, seniya, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ so cattāro māse parivasati. Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā”ti. “Sace, bhante, aññatitthiyapubbā imasmiṁ dhammavin
“Excellent, sir! Excellent! … I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Sir, may I receive the going forth, the ordination in the Buddha’s presence?” “Seniya, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they’ll give the going forth, the ordination into monkhood. However, I recogni
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Sabbe te mama kāyasmiṁ, mā te kaṅkhāhu brāhmaṇa. Abhiññeyyaṁ abhiññātaṁ, bhāvetabbañca bhāvitaṁ; Pahātabbaṁ pahīnaṁ me, tasmā buddhosmi brāhmaṇa. Diṭṭhadhammahitatthāya, Atha kho brahmāyussa brāhmaṇassa etadahosi: “Kathaṁ kho brāhmaṇo hoti, kathaṁ bhavati vedagū;
are all found on my body: so do not doubt, brahmin. I have known what should be known, and developed what should be developed, and given up what should be given up: and so, brahmin, I am a Buddha. For your welfare and benefit in this life, Then Brahmāyu thought: “How do you become a brahmin? And how do you become a knowledge master?
智慧
中部経典
趣旨一致
長
nevasaññānāsaññāyatanapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati. Seyyathāpi, sunakkhatta, tālo matthakacchinno abhabbo puna viruḷhiyā; evameva kho, sunakkhatta, sammā nibbānādhimuttassa purisapuggalassa ye nevasaññānāsaññāyatanasaṁyojane se ucchinnamūle tālāvatthukate anabhāvaṅkate āyatiṁ anuppādadhamme. So evamassa veditabbo: ‘nevasaññānāsaññāyatanasaṁyojanena hi kho visaṁyutto sa
But when talk connected with the dimension of neither perception nor non-perception is going on they don’t want to listen. They don’t actively listen or try to understand. They don’t associate with that kind of person, and they don’t find it rewarding. Suppose there was a palm tree with its crown cut off. It’s incapable of further growth. In the same way, an individual rightly intent on extinguishment has cut off the connection with the dimension of neither perception nor non-perception at the r
智慧
中部経典
趣旨一致
長
Tassa tesaṁ vitakkānaṁ asatiamanasikāraṁ āpajjato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Seyyathāpi, bhikkhave, cakkhumā puriso āpāthagatānaṁ rūpānaṁ adassanakāmo assa; so nimīleyya vā aññena vā apalokeyya; evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṁ ādīnavaṁ upaparikkhato uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāp
As they do so, those bad thoughts are given up and come to an end. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. Suppose there was a person with clear eyes, and some undesirable sights came into their range of vision. They’d just close their eyes or look away. In the same way, a mendicant … those bad thoughts are given up and come to an end … Now, suppose that mendicant is ignoring and forgetting about those thoughts, but bad, unskillful thoughts co
そのように実践するならば、それらの悪しき思念は捨て去られ、滅し尽くされる。その心は内より静まり、安定し、統一され、三昧に入定する。
たとえば、眼の明らかな人があり、好ましからぬ光景が視野に入り込んだとする。その人はただ目を閉じるか、あるいは視線をそらすであろう。同じように、比丘が……それらの悪しき思念は捨て去られ、滅し尽くされる……
さて、その比丘がそれらの思念を無視し忘れ去ろうとするにもかかわらず、悪しき不善なる思念が依然として生起し続けるならば——
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Atha kho puṇṇo ca koliyaputto govatiko acelo ca seniyo kukkuravatiko yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā puṇṇo koliyaputto govatiko bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Acelo pana seniyo kukkuravatiko bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā kukkurova palikujjitvā ekamantaṁ nisīdi. Tassa taṁ kukkuravataṁ dīgharattaṁ samattaṁ samādinnaṁ. Tassa kā gati, ko abhisamparāyo”ti? “Addhā kho te ahaṁ, puṇṇa, na labhāmi. Alaṁ, puṇṇa, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī
Then Puṇṇa the Koliyan, a cow votary, and the naked ascetic Seniya, a dog votary, went to see the Buddha. Puṇṇa bowed to the Buddha and sat down to one side, while Seniya exchanged greetings and polite conversation with him before sitting down to one side curled up like a dog. For a long time he has undertaken that observance to behave like a dog. Where will he be reborn in his next life?” “Clearly, Puṇṇa, I’m not getting through to you when I say: ‘Enough, Puṇṇa, let it be. Don’t ask me that.’
智慧
中部経典
趣旨一致
長
mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānanti, amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānanti; sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānanti, anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānanti; samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānanti, asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānanti; vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānanti, avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānanti. Seyyathāpi, udāyi, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā par
expansive mind as ‘expansive mind’, and unexpansive mind as ‘unexpansive mind’; mind that is not supreme as ‘mind that is not supreme’, and mind that is supreme as ‘mind that is supreme’; mind immersed in samādhi as ‘mind immersed in samādhi’, and mind not immersed in samādhi as ‘mind not immersed in samādhi’; freed mind as ‘freed mind’, and unfreed mind as ‘unfreed mind’. Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a c
智慧
中部経典
趣旨一致
長
Tevijjo bho kathaṁ hoti, sotthiyo kinti vuccati. Arahaṁ bho kathaṁ hoti, kathaṁ bhavati kevalī; Muni ca bho kathaṁ hoti, buddho kinti pavuccatī”ti. “katāvakāso khomhi samaṇena gotamena. Kiṁ nu kho ahaṁ samaṇaṁ gotamaṁ puccheyyaṁ: ‘diṭṭhadhammikaṁ vā atthaṁ samparāyikaṁ vā’”ti. Atha kho brahmāyussa brāhmaṇassa etadahosi:
How a master of the three knowledges? And how is one called a scholar? How do you become a perfected one? And how a consummate one? How do you become a sage? And how is one declared to be awakened?” “My request has been granted. Should I ask him about what is beneficial in this life or the next?” Then he thought,
経典データの出典: SuttaCentral（CC0ライセンス）