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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
‘kiṁ nu kho ahaṁ ṭhito? Yannūnāhaṁ nisīdeyyan’ti. So nisīdeyya. Tassa evamassa: ‘kiṁ nu kho ahaṁ nisinno? Yannūnāhaṁ nipajjeyyan’ti. Tassa tesaṁ vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikaroto ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. So nipajjeyya. Evañhi so, bhikkhave, puriso oḷārikaṁ oḷārikaṁ iriyāpathaṁ abhinivajjetvā sukhumaṁ sukhumaṁ iriyāpathaṁ kappeyya. Evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṁ a
‘Why am I standing still? Why don’t I sit down?’ So they’d sit down. They’d think: ‘Why am I sitting? Why don’t I lie down?’ As they do so, those bad thoughts are given up and come to an end. So they’d lie down. And so that person would shun successively coarser postures and adopt more subtle ones. In the same way, a mendicant … those thoughts are given up and come to an end …
かくして行者は思う。「なぜ私は立ち止まっているのか。座ってはどうか」と。そして座る。さらに思う。「なぜ私は座っているのか。横になってはどうか」と。そうする間に、かの悪しき思念は捨てられ、滅し去る。かくして横になる。このようにして、その人は次第により粗大なる姿勢を退け、より微細なる姿勢を取るのである。同様に、比丘においても……かの思念は捨てられ、滅し去るのである……
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
“kusalo kho ahaṁ diṭṭhadhammikānaṁ atthānaṁ. Aññepi maṁ diṭṭhadhammikaṁ atthaṁ pucchanti. Yannūnāhaṁ samaṇaṁ gotamaṁ samparāyikaṁyeva atthaṁ puccheyyan”ti. Atha kho brahmāyu brāhmaṇo bhagavantaṁ gāthāhi ajjhabhāsi: Atha kho bhagavā brahmāyuṁ brāhmaṇaṁ gāthāhi paccabhāsi: Pāragū sabbadhammānaṁ, buddho tādī pavuccatī”ti. “Pubbenivāsaṁ yo vedi, saggāpāyañca passati; Atho jātikkhayaṁ patto,
“I’m well versed in the benefits that apply to this life, and others ask me about this. Why don’t I ask the ascetic Gotama about the benefit that specifically applies to lives to come?” So Brahmāyu addressed the Buddha in verse: Then the Buddha replied to Brahmāyu in verse: Gone beyond all things, such a one is declared to be awakened.” “One who knows their past lives, sees heaven and places of loss, and has attained the end of rebirth:
智慧
中部経典
趣旨一致
長
Yo pacchā gāmato piṇḍāya paṭikkamati—sace hoti bhuttāvaseso, sace ākaṅkhati, bhuñjati; no ce ākaṅkhati, appaharite vā chaḍḍeti apāṇake vā udake opilāpeti— so āsanāni paṭisāmeti, pānīyaṁ paribhojanīyaṁ paṭisāmeti, avakkārapātiṁ dhovitvā paṭisāmeti, bhattaggaṁ sammajjati. Yo passati pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeti. Sacassa hoti avisayhaṁ, hatthavikārena dutiyaṁ āmantetvā hatthavilaṅghakena upaṭṭhāpema, na tveva mayaṁ, bhante, tappaccayā vācaṁ bhi
If there’s anything left over, whoever returns last eats it if they like. Otherwise they throw it out where there is little that grows, or drop it into water that has no living creatures. Then they put away the seats, drinking water, and rubbish bin, and sweep the refectory. If someone sees that the pot of water for washing, drinking, or the toilet is empty they set it up. If he can’t do it, he summons another with a wave of the hand, and they set it up by lending each other a hand to lift. But
智慧
中部経典
趣旨一致
長
“Alaṁ, seniya, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti. Dutiyampi kho acelo seniyo …pe… tatiyampi kho acelo seniyo kukkuravatiko bhagavantaṁ etadavoca: “ayaṁ, bhante, puṇṇo koliyaputto govatiko. Tassa taṁ govataṁ dīgharattaṁ samattaṁ samādinnaṁ. Tassa kā gati, ko abhisamparāyo”ti? “Addhā kho te ahaṁ, seniya, na labhāmi. Alaṁ, seniya, tiṭṭhatetaṁ; mā maṁ etaṁ pucchīti; api ca tyāhaṁ byākarissāmi. Atha kho bhagavā puṇṇaṁ koliyaputtaṁ govatikaṁ etadavoca:
“Enough, Seniya, let it be. Don’t ask me that.” For a second time … and a third time Seniya said to the Buddha, “Sir, this Puṇṇa is a cow votary. For a long time he has undertaken that observance to behave like a cow. Where will he be reborn in his next life?” “Clearly, Seniya, I’m not getting through to you when I say: ‘Enough, Seniya, let it be. Don’t ask me that.’ Nevertheless, I will answer you. The Buddha said to Puṇṇa,
智慧
中部経典
趣旨一致
長
Seyyathāpi, udāyi, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya, tamhāpi gāmā aññaṁ gāmaṁ gaccheyya; so tamhā gāmā sakaṁyeva gāmaṁ paccāgaccheyya; tassa evamassa: ‘ahaṁ kho sakamhā gāmā aññaṁ gāmaṁ agacchiṁ, tatra evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ; tamhāpi gāmā amuṁ gāmaṁ agacchiṁ, tatrāpi evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ, somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā anek
Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returne
智慧
中部経典
趣旨一致
長
abhiññā vosito muni. Cittaṁ visuddhaṁ jānāti, muttaṁ rāgehi sabbaso; Pahīnajātimaraṇo, brahmacariyassa kevalī; Evaṁ vutte, brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti: “brahmāyu ahaṁ, bho gotama, brāhmaṇo; brahmāyu ahaṁ, bho gotama, brāhmaṇo”ti. Atha kho sā parisā acchariyabbhutacittajātā ahosi: “acchariyaṁ vata bho, abbhutaṁ vata bho.
such a sage has perfect insight. They know their mind is pure, completely freed from greed; they’ve given up birth and death, and have completed the spiritual journey. When he said this, Brahmāyu got up from his seat and arranged his robe on one shoulder. He bowed with his head at the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name: “I am the brahmin Brahmāyu, worthy Gotama! I am the brahmin Brahmāyu!” Then that assembly, their minds full of wonder and amazem
智慧
中部経典
趣旨一致
長
tañca nimittaṁ nappaṭivijjhāmā”ti. “Taṁ kho pana vo, anuruddhā, nimittaṁ paṭivijjhitabbaṁ. Ahampi sudaṁ, anuruddhā, pubbeva sambodhā anabhisambuddho bodhisattova samāno obhāsañceva sañjānāmi dassanañca rūpānaṁ. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṁ. Tassa mayhaṁ, anuruddhā, etadahosi: ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti? Tassa mayhaṁ, anuruddhā, etadahosi: ‘vicikicchā kho me udapādi, vicikicchādhikaraṇañca pana me samādhi cav
We haven’t worked out the basis of that.” “Well, you should work out the basis of that. Before my awakening—when I was still unawakened but intent on awakening—I too perceived light and vision of forms. But before long my light and vision of forms vanished. It occurred to me: ‘What’s the cause, what’s the reason why my light and vision of forms vanish?’ It occurred to me: ‘Doubt arose in me, and because of that my immersion fell away. When immersion falls away, the light and vision of forms vani
智慧
中部経典
趣旨一致
長
“etaṁ kho te ahaṁ, puṇṇa, nālatthaṁ. Alaṁ, puṇṇa, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti. “Nāhaṁ, bhante, etaṁ rodāmi yaṁ maṁ bhagavā evamāha; api ca me idaṁ, bhante, kukkuravataṁ dīgharattaṁ samattaṁ samādinnaṁ. Ayaṁ, bhante, puṇṇo koliyaputto govatiko. Tassa taṁ govataṁ dīgharattaṁ samattaṁ samādinnaṁ. Tassa kā gati, ko abhisamparāyo”ti? Idha, seniya, ekacco govataṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, gosīlaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, gocittaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, gavākappaṁ bhāveti pari
“This is what I didn’t get through to you when I said: ‘Enough, Puṇṇa, let it be. Don’t ask me that.’” Seniya said, “Sir, I’m not crying because of what the Buddha said. But, sir, for a long time I have undertaken this observance to behave like a dog. Sir, this Puṇṇa is a cow votary. For a long time he has undertaken that observance to behave like a cow. Where will he be reborn in his next life?” Take someone who develops the cow observance fully and uninterruptedly. They develop a cow’s ethics,
智慧
中部経典
趣旨一致
長
Addasā kho sakuludāyī paribbājako bhagavantaṁ dūratova āgacchantaṁ. Disvāna sakaṁ parisaṁ saṇṭhāpeti: “appasaddā bhonto hontu; Ayaṁ samaṇo gotamo āgacchati; appasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī. Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami. Ekamantaṁ nisinnaṁ kho sakuludāyiṁ paribbājakaṁ bhagavā etadavoca: “Kāya nuttha, udāyi, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? Atha kho sakuludāyī paribbājako bhagavantaṁ etadavoca: “etu kho, bhant
Sakuludāyī saw the Buddha coming off in the distance, and hushed his own assembly, “Be quiet, good fellows, don’t make a sound. Here comes the ascetic Gotama. The venerable likes quiet and praises quiet. Then the Buddha approached Sakuludāyī, The Buddha said to him, “Udāyī, what were you sitting talking about just now? What conversation was left unfinished?” who said to him, “Let the Blessed One come, sir!
智慧
中部経典
趣旨一致
長
Yatra hi nāmāyaṁ brahmāyu brāhmaṇo ñāto yasassī evarūpaṁ paramanipaccakāraṁ karissatī”ti. Atha kho bhagavā brahmāyuṁ brāhmaṇaṁ etadavoca: “alaṁ, brāhmaṇa, uṭṭhaha nisīda tvaṁ sake āsane yato te mayi cittaṁ pasannan”ti. Atha kho brahmāyu brāhmaṇo uṭṭhahitvā sake āsane nisīdi. Atha kho bhagavā brahmāyussa brāhmaṇassa anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ, sīlakathaṁ, saggakathaṁ; kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. Yadā bhagavā aññāsi brahmāyuṁ brāhmaṇaṁ ka
that Divinityyu, who is so well-known and famous, should show the Buddha such utmost deference.” Then the Buddha said to Brahmāyu, “Enough, brahmin. Get up, and sit in your own seat, since your mind has such confidence in me.” So Brahmāyu got up and sat in his own seat. Then the Buddha taught him step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when the Buddha knew that D
智慧
中部経典
趣旨一致
長
Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā; Seyyathāpi, bhikkhave, puriso āgaccheyya kudālapiṭakaṁ ādāya. “Ayañhi, bhante, mahāpathavī gambhīrā appameyyā. Sā na sukarā apathavī kātuṁ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. So evaṁ vadeyya: ‘ahaṁ imaṁ mahāpathaviṁ apathaviṁ karissāmī’ti. So tatra tatra vikhaṇeyya, tatra tatra vikireyya, tatra tatra oṭṭhubheyya, tatra tatra omutteyya: ‘apathavī bhavasi, apathavī bhavasī’ti. Taṁ kiṁ maññatha, bhikkhave,
When others criticize you, they may do so in any of these ways. Suppose a person was to come along carrying a spade and basket Because this great earth is deep and limitless. It’s not easy to make it be without earth. That person will eventually get weary and frustrated.” and say, ‘I shall make this great earth be without earth!’ And they’d dig all over, scatter all over, spit all over, and urinate all over, saying, ‘Be without earth! Be without earth!’ What do you think, mendicants?
他者が汝らを批判するとき、いかなる形においてもそれはあり得るのです。たとえば、ある者がスコップと籠を手に持ってやって来て、「この大地から土をなくしてみせよう」と言ったとしましょう。そしてその者は、あちこちを掘り返し、あちこちに土を撒き散らし、あちこちに唾を吐きかけ、あちこちに小水をかけながら、「土よ、消えよ！土よ、消えよ！」と叫んだとします。なぜならば、この大地は深く、また無限であるがゆえに、大地から土をなくすことは容易ではありません。その者はついには疲れ果て、途方に暮れるでありましょう。比丘たちよ、汝らはいかに思うか。
智慧
中部経典
趣旨一致
長
Atha kho sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi. Tena kho pana samayena āyasmā mahāmoggallāno bhagavato avidūre nisinno hoti. Atha kho āyasmato mahāmoggallānassa etadahosi: “kiṁ nu kho so yakkho bhagavato bhāsitaṁ abhisamecca anumodi udāhu no; yannūnāhaṁ taṁ yakkhaṁ jāneyyaṁ— Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—pubbārāme
Then Sakka, lord of gods, having approved and agreed with what the Buddha said, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there. Now at that time Venerable Mahāmoggallāna was sitting not far from the Buddha. He thought, “Did that spirit comprehend what the Buddha said when he agreed with him, or not? Why don’t I find out?” And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from the Eastern
智慧
中部経典
趣旨一致
長
Micchādiṭṭhissa kho ahaṁ, seniya, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—nirayaṁ vā tiracchānayoniṁ vā. Iti kho, seniya, sampajjamānaṁ govataṁ gunnaṁ sahabyataṁ upaneti, vipajjamānaṁ nirayan”ti. Evaṁ vutte, puṇṇo koliyaputto govatiko parodi, assūni pavattesi. “Evaṁ, bhante”ti kho puṇṇo koliyaputto govatiko bhagavato paccassosi. Bhagavā etadavoca: Atha kho bhagavā acelaṁ seniyaṁ kukkuravatikaṁ etadavoca: “etaṁ kho te ahaṁ, seniya, nālatthaṁ. Alaṁ, seniya, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti. “Nāha
An individual with wrong view is reborn in one of two places, I say: hell or the animal realm. So if the cow observance succeeds it leads to rebirth in the company of cows, but if it fails it leads to hell.” When he said this, Puṇṇa cried and burst out in tears. “Yes, sir,” he replied. The Buddha said this: The Buddha said to Seniya, “This is what I didn’t get through to you when I said: ‘Enough, Seniya, let it be. Don’t ask me that.’” Puṇṇa said, “Sir, I’m not crying because of what the Buddha
智慧
中部経典
趣旨一致
長
Svāgataṁ, bhante, bhagavato. Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. Nisīdatu, bhante, bhagavā; Nisīdi bhagavā paññatte āsane. Sakuludāyīpi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. “Tiṭṭhatesā, bhante, kathā yāya mayaṁ etarahi kathāya sannisinnā. pakudho kaccāyano … sañjayo belaṭṭhaputto … nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; Ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇāc
Welcome to the Blessed One, sir! It’s been a long time since you took the opportunity to come here. Please, sir, sit down, this seat is ready.” The Buddha sat on the seat spread out, while Sakuludāyī took a low seat and sat to one side. “Sir, leave aside what we were sitting talking about just now. Pakudha Kaccāyana, Sañjaya Belaṭṭhiputta, and the Jain ascetic of the Ñātika clan. This ascetic Gotama also leads an order and a community, and tutors a community. He’s a well-known and famous religio
智慧
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evameva brahmāyussa brāhmaṇassa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. Atha kho brahmāyu brāhmaṇo diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre
in that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin Brahmāyu: “Everything that has a beginning has an end.” Then Brahmāyu saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha: “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lo
智慧
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Evaṁ pasanno ahaṁ, bhante, bhagavati; pahoti bhagavā tathā dhammaṁ desetuṁ yathā ahaṁ cevimaṁ govataṁ pajaheyyaṁ, ayañceva acelo seniyo kukkuravatiko taṁ kukkuravataṁ pajaheyyā”ti. “Tena hi, puṇṇa, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. “Cattārimāni, puṇṇa, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni. Katamāni cattāri? Atthi, puṇṇa, kammaṁ kaṇhaṁ kaṇhavipākaṁ; atthi, puṇṇa, kammaṁ sukkaṁ sukkavipākaṁ; atthi, puṇṇa, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ; atthi, puṇṇa, kammaṁ akaṇhaṁ
I am quite confident that the Buddha is capable of teaching me so that I can give up this cow observance, and the naked ascetic Seniya can give up that dog observance.” “Well then, Puṇṇa, listen and apply your mind well, I will speak.” “Puṇṇa, I declare these four kinds of deeds, having realized them with my own insight. What four? There are dark deeds with dark results; bright deeds with bright results; dark and bright deeds with dark and bright results; and neither dark nor bright deeds with n
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
長
sopi rājagahaṁ vassāvāsaṁ osaṭo. Ko nu kho imesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saṅghīnaṁ gaṇīnaṁ gaṇācariyānaṁ ñātānaṁ yasassinaṁ titthakarānaṁ sādhusammatānaṁ bahujanassa sāvakānaṁ sakkato garukato mānito pūjito, kañca pana sāvakā sakkatvā garuṁ katvā upanissāya viharantī’ti? Tatrekacce evamāhaṁsu: ‘ayaṁ kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; so ca kho sāvakānaṁ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṁ kassapaṁ
And he too has come down for the rains residence at Rājagaha. Which of these ascetics and brahmins is honored, respected, revered, and venerated by their disciples? And how do their disciples, honoring and respecting them, remain loyal?’ Some of them said: ‘This Pūraṇa Kassapa leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. But he’s not honored, respected, revered, and venerated by his disciples. And his disciple
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趣旨一致
長
Atha kho brahmāyu brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: “kālo, bho gotama, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena brahmāyussa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Atha kho brahmāyu brāhmaṇo sattāhaṁ buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho bhagav
And when the night had passed Brahmāyu had delicious fresh and cooked foods prepared in his own home. Then he had the Buddha informed of the time, saying, “It’s time, worthy Gotama, the meal is ready.” Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the brahmin Brahmāyu, where he sat on the seat spread out, together with the Saṅgha of mendicants. For seven days, Brahmāyu served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands w
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
sotaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe… ghānaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe… jivhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe… kāyaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe… “dhammaṁ vo, bhikkhave, desessāmi ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsessāmi, yadidaṁ— cha chakkāni. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Evaṁ, bh
You regard the ear … nose … tongue … body … “Mendicants, I shall teach you the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I shall reveal a spiritual practice that’s entirely full and pure, namely, the six sets of six. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this: But this is the way that leads to the cessation of substantial reality.
智慧
中部経典
趣旨一致
中
Addasaṁsu kho sakkassa devānamindassa paricārikāyo āyasmantaṁ mahāmoggallānaṁ dūratova āgacchantaṁ; disvā ottappamānā hirīyamānā sakaṁ sakaṁ ovarakaṁ pavisiṁsu.
When they saw Moggallāna coming off in the distance, Sakka’s maids, being discreet and prudent, each went to her own bedroom.
経典データの出典: SuttaCentral（CC0ライセンス）