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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
Akkuṭṭho ca pana pūraṇo kassapo dhammakkosenā’ti. Ekacce evamāhaṁsu: ‘ayampi kho makkhali gosālo …pe… ajito kesakambalo … pakudho kaccāyano … sañjayo belaṭṭhaputto … nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; ‘lābhā vata, bho, aṅgamagadhānaṁ, suladdhalābhā vata, bho, aṅgamagadhānaṁ. so ca kho sāvakānaṁ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṁ nāṭaputtaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti. Bhūtapubba
Rather, he’s reviled, and rightly so.’ Others said: ’this bamboo-staffed ascetic Gosāla … Ajita of the hair blanket … Pakudha Kaccāyana … Sañjaya Belaṭṭhiputta … The Jain ascetic of the Ñātika clan leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. ‘The people of Aṅga and Magadha are so fortunate, so very fortunate! But he’s not honored, respected, revered, and venerated by his disciples. And his disciples, not hono
智慧
中部経典
趣旨一致
長
“Tadāhārasambhavanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti? “Evaṁ, bhante”. “Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti? “Evaṁ, bhante”. “Bhūtamidanti, bhikkhave, itipi vo ettha nibbicikicchā”ti? “Evaṁ, bhante”. “Tadāhārasambhavanti, bhikkhave, itipi vo ettha nibbicikicchā”ti? “Evaṁ, bhante”. “Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti, bhikkhave, itipi vo ettha nibbicikicch
“Is doubt given up in someone who truly sees with right understanding that this has originated with that as fuel?” “Yes, sir.” “Is doubt given up in someone who truly sees with right understanding that when that fuel ceases, what has come to be is liable to cease?” “Yes, sir.” “Are you free of doubt as to whether this has come to be?” “Yes, sir.” “Are you free of doubt as to whether this has originated with that as fuel?” “Yes, sir.” “Are you free of doubt as to whether when that fuel ceases, wh
智慧
中部経典
趣旨一致
長
Tatraññataro nigaṇṭhassa nāṭaputtassa sāvako saddamakāsi: “mā bhonto nigaṇṭhaṁ nāṭaputtaṁ etamatthaṁ pucchittha; neso etaṁ jānāti; mayametaṁ jānāma, amhe etamatthaṁ pucchatha; mayametaṁ bhavantānaṁ byākarissāmā”ti. Bhūtapubbaṁ nigaṇṭho nāṭaputto bāhā paggayha kandanto na labhati: “appasaddā bhonto hontu, mā bhonto saddamakattha. Nete bhavante pucchanti, amhe ete pucchanti; Tatrime samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa rājagahaṁ vassāvāsaṁ os
Then one of his disciples made a noise, “My good fellows, don’t ask the Jain Ñātika about that. He doesn’t know that. I know it. Ask me about it, and I’ll answer you.” Once it so happened that the Jain Ñātika didn’t get his way, though he called out with raised arms, “Be quiet, good fellows, don’t make a sound. They’re not asking you, they’re asking me! For there are these ascetics and brahmins who lead an order and a community, and tutor a community. They’re well-known and famous religious foun
智慧
中部経典
趣旨一致
長
Anupubbena cārikaṁ caramāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho uttaro māṇavo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. Addasā kho uttaro māṇavo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena thapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— kosohite ca vatthaguyhe pahūtajivhatāya ca. Atha kho bhagavato etadahosi: “pa
Traveling stage by stage, he came to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and scrutinized his body for the thirty-two marks of a great man. He saw all of them except for two, which he had doubts about: whether the private parts are covered in a foreskin, and the largeness of the tongue. Then it occurred to the Buddha, “This student Uttara sees all the marks except for two, So the Buddha used his psychic power
智慧
中部経典
趣旨一致
長
Seyyathāpi, bhikkhave, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī chinnasassarā chinnabhabbharā. Sā na sukarā kaṭṭhena vā kathalena vā sarasaraṁ kātuṁ bharabharaṁ kātuṁ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. Atha puriso āgaccheyya kaṭṭhaṁ vā kathalaṁ vā ādāya. So evaṁ vadeyya: ‘ahaṁ imaṁ biḷārabhastaṁ madditaṁ sumadditaṁ suparimadditaṁ, mudukaṁ tūliniṁ, chinnasassaraṁ chinnabhabbharaṁ kaṭṭhena vā kathalena vā sarasaraṁ karissāmi bharabharaṁ karissāmī’
Suppose there was a catskin bag that was rubbed, well-rubbed, very well-rubbed, soft, silky, rid of rustling and crackling. It’s not easy to make it rustle or crackle with a stick or stone. That person will eventually get weary and frustrated.” Then a person comes along carrying a stick or a stone, and says, ‘I shall make this soft catskin bag rustle and crackle with this stick or stone.’ What do you think, mendicants? Could that person make that soft catskin bag rustle and crackle with that sti
たとえば、こすられ、よくこすられ、十分によくこすられて、柔らかく、絹のように滑らかで、かさかさという音もぱりぱりという音も失われた猫の皮袋があったとしよう。棒や石でそれをかさかさ、ぱりぱりと鳴らすことは容易ではない。かの人はついには疲れ果て、嫌気が差すであろう。」
さて、ある人が棒や石を手に持ってやって来て、こう言う。「この棒や石で、この柔らかな猫の皮袋をかさかさ、ぱりぱりと鳴らしてみせよう」と。
比丘たちよ、汝らはいかに思うか。その人は、その棒や石をもって、その柔らかな猫の皮袋をかさかさ、ぱりぱりと鳴らすことができるであろうか。
智慧
中部経典
趣旨一致
長
“ehi tvaṁ, rājakumāra, samaṇassa gotamassa vādaṁ āropehi. Puthujjanopi hi taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā’ti. Sace pana te samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti: ‘na, rājakumāra, tathāgato taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā’ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: ‘atha kiñcarahi te, bhante, devadatto byākato: “āpāyiko devadatto, nerayiko devadatto, kappaṭṭho devadatto, atekiccho devadatto”ti? Tāya ca pana te vācāya devadatto kupito ahosi anattamano’ti. Imaṁ kho
“Come, prince, refute the ascetic Gotama’s doctrine. For even an ordinary person may utter speech that is disliked by others.’ But if he answers, ‘He may not, prince,’ say this to him: ‘So why then, sir, did you declare of Devadatta: “Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable”? Devadatta was angry and upset with what you said.’ When you put this dilemma to him, the Buddha won’t be able to either spit it out or swallow it down. He’ll be like a man wi
⚠ 初学者には難しい
智慧
中部経典
趣旨一致
長
Atha kho uttarassa māṇavassa etadahosi: Samannāgato ca so bhavaṁ gotamo dvattiṁsamahāpurisalakkhaṇehi. “samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi. Yannūnāhaṁ samaṇaṁ gotamaṁ anubandheyyaṁ, iriyāpathamassa passeyyan”ti. Atha kho uttaro māṇavo sattamāsāni bhagavantaṁ anubandhi chāyāva anapāyinī. Atha kho uttaro māṇavo sattannaṁ māsānaṁ accayena videhesu yena mithilā tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena mithilā yena brahmāyu brāhmaṇo tenupasaṅkami; upasaṅkamitvā
Then Uttara thought, The worthy Gotama possesses the thirty-two marks. “The ascetic Gotama possesses the thirty-two marks. Why don’t I follow him and observe his deportment?” So Uttara followed the Buddha like a shadow for seven months. When seven months had passed he set out wandering towards Mithilā. There he approached the brahmin Brahmāyu, bowed, and sat down to one side. Brahmāyu said to him, “Well, dear Uttara, does the worthy Gotama live up to his reputation or not?” “He does, sir. He has
智慧
中部経典
趣旨一致
長
“Cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā, sambhavesīnaṁ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ. Ime ca, bhikkhave, cattāro āhārā kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? Saḷāyatanaṁ nāmarūpanidānaṁ nāmarūpasamudayaṁ nāmarūpajātikaṁ nāmarūpapabhavaṁ. Nāmarūpañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? Nāmarūpaṁ viññāṇanidānaṁ viññāṇasamudayaṁ viññāṇajātikaṁ viññāṇapab
“Mendicants, these four fuels maintain sentient beings that have been born and help those about to be born. What four? Edible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth. What is the source, origin, birthplace, and inception of these four fuels? Name and form. And what is the source of name and form? Consciousness. And what is the source of consciousness? Choices. And what is the source of choices?
智慧
中部経典
趣旨一致
長
‘abhayena rājakumārena samaṇassa gotamassa evaṁ mahiddhikassa evaṁ mahānubhāvassa vādo āropito’”ti. “Yathā kathaṁ panāhaṁ, bhante, samaṇassa gotamassa evaṁ mahiddhikassa evaṁ mahānubhāvassa vādaṁ āropessāmī”ti? “Ehi tvaṁ, rājakumāra, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṁ gotamaṁ evaṁ vadehi: ‘bhāseyya nu kho, bhante, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā’ti? Sace te samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti: ‘bhāseyya, rājakumāra, tathāgato taṁ vācaṁ yā sā vācā p
‘Prince Abhaya refuted the doctrine of the ascetic Gotama, so mighty and powerful!’” “But sir, how am I to do this?” “Here, prince, go to the ascetic Gotama and say to him: ‘Sir, may the Realized One utter speech that is disliked by others?’ When he’s asked this, if he answers: ‘He may, prince,’ say this to him, ‘So what then, sir, is the difference between you and an ordinary person? “Yes, sir,” replied Abhaya. He got up from his seat, bowed, and respectfully circled the Jain Ñātika, keeping hi
智慧
中部経典
趣旨一致
長
Ṭhitako kho pana so bhavaṁ gotamo anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati … Kosohitavatthaguyho kho pana so bhavaṁ gotamo … Suvaṇṇavaṇṇo kho pana so bhavaṁ gotamo kañcanasannibhattaco … Sukhumacchavi kho pana so bhavaṁ gotamo. Sukhumattā chaviyā rajojallaṁ kāye na upalimpati … Ekekalomo kho pana so bhavaṁ gotamo; ekekāni lomāni lomakūpesu jātāni … Uddhaggalomo kho pana so bhavaṁ gotamo; uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni … Bra
When standing upright and not bending over, the palms of both hands touch the knees. His private parts are covered in a foreskin. He is golden colored; his skin shines like lustrous gold. He has delicate skin, so delicate that dust and dirt don’t stick to his body. His hairs grow one per pore. His hairs stand up; they’re blue-black and curl clockwise. His body is tall and straight-limbed. He has bulging muscles in seven places. His chest is like that of a lion. He is filled out between the shoul
智慧
中部経典
趣旨一致
長
‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmā’ti, kacci te, bhante, bhikkhū sammadeva aññaṁ byākaṁsu udāhu santetthekacce bhikkhū adhimānena aññaṁ byākaṁsū”ti? Tatra, sunakkhatta, yampi tathāgatassa evaṁ hoti: ‘dhammaṁ nesaṁ desessan’ti tassapi hoti aññathattan”ti. Santetthekacce bhikkhū sammadeva aññaṁ byākaṁsu, santi panidhekacce bhikkhū adhimānenapi aññaṁ byākaṁsu. Tatra, sunakkhatta, ye te bhikkhū sammadeva aññaṁ byākaṁsu tesaṁ taṁ tatheva hoti; ye pana t
I trust they did so rightly—or are there some who declared enlightenment out of overestimation?” then the Realized One changes his mind.” “Some of them did so rightly, Sunakkhatta, while others did so out of overestimation. Now, when mendicants declare enlightenment rightly, that is their truth. But when mendicants declare enlightenment out of overestimation, the Realized One thinks: ‘I should teach them the Dhamma.’ If the Realized One thinks he should teach them the Dhamma, but then certain fu
智慧
中部経典
趣旨一致
長
Sve dānāhaṁ sake nivesane bhagavato vādaṁ āropessāmī”ti bhagavantaṁ etadavoca: “adhivāsetu me, bhante, bhagavā svātanāya attacatuttho bhattan”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho abhayo rājakumāro bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho bhagavā tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena abhayassa rājakumārassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho abhayo rājakumāro
I shall refute his doctrine in my own home tomorrow.” He said to the Buddha, “Sir, would the Buddha, together with three other monks, please accept tomorrow’s meal from me?” The Buddha consented with silence. Then, knowing that the Buddha had consented, Abhaya got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Then when the night had passed, the Buddha robed up in the morning and, taking his bowl and robe, went to Abhaya’s home, and sat do
智慧
中部経典
趣旨一致
長
Yepi samaṇassa gotamassa sāvakā sabrahmacārīhi sampayojetvā sikkhaṁ paccakkhāya hīnāyāvattanti tepi satthu ceva vaṇṇavādino honti, dhammassa ca vaṇṇavādino honti, saṅghassa ca vaṇṇavādino honti, attagarahinoyeva honti anaññagarahino, “mayamevamhā alakkhikā mayaṁ appapuññā te mayaṁ evaṁ svākkhāte dhammavinaye pabbajitvā nāsakkhimhā yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caritun”ti. Te ārāmikabhūtā vā upāsakabhūtā vā pañcasikkhāpade samādāya vattanti. Iti samaṇo gotamo sāvakānaṁ sakkato ga
Even when disciples of the ascetic Gotama, having clashed with their spiritual companions, disavow the training and return to a lesser life, they speak only praise of the teacher, the teaching, and the Saṅgha. They blame only themselves, not others: “We were unlucky, we had little merit. For even after going forth in such a well explained teaching and training we weren’t able to practice for life the perfectly full and pure spiritual life.” They become monastery workers or lay followers, and the
智慧
中部経典
趣旨一致
長
Nigrodhaparimaṇḍalo kho pana so bhavaṁ gotamo; yāvatakvassa kāyo tāvatakvassa byāmo, yāvatakvassa byāmo tāvatakvassa kāyo … Samavaṭṭakkhandho kho pana so bhavaṁ gotamo … Rasaggasaggī kho pana so bhavaṁ gotamo … Sīhahanu kho pana so bhavaṁ gotamo … Cattālīsadanto kho pana so bhavaṁ gotamo … Samadanto kho pana so bhavaṁ gotamo … Aviraḷadanto kho pana so bhavaṁ gotamo … Susukkadāṭho kho pana so bhavaṁ gotamo … Pahūtajivho kho pana so bhavaṁ gotamo … Brahmassaro kho pana so bhavaṁ gotamo karavikabhā
He has the proportional circumference of a banyan tree: the span of his arms equals the height of his body. His torso is cylindrical. He has ridged taste buds. His jaw is like that of a lion. He has forty teeth. His teeth are even. His teeth have no gaps. His teeth are perfectly white. He has a large tongue. He has the voice of the Divinity, like a cuckoo’s call.
智慧
中部経典
趣旨一致
長
“Etassa bhagavā kālo, etassa sugata kālo, yaṁ bhagavā dhammaṁ deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti. “Tena hi, sunakkhatta, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. “Evaṁ, bhante”ti kho sunakkhatto licchaviputto bhagavato paccassosi. Bhagavā etadavoca— Pañca kho ime, sunakkhatta, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā …
“Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha teach the Dhamma. The mendicants will listen and remember it.” “Well then, Sunakkhatta, listen and apply your mind well, I will speak.” “Yes, sir,” replied Sunakkhatta. The Buddha said this: “Sunakkhatta, there are these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose …
智慧
中部経典
趣旨一致
長
‘chambhitattaṁ cittassa upakkileso’ti—iti viditvā chambhitattaṁ cittassa upakkileso pahīno ahosi, ‘uppilaṁ cittassa upakkileso’ti—iti viditvā uppilaṁ cittassa upakkileso pahīno ahosi, ‘duṭṭhullaṁ cittassa upakkileso’ti—iti viditvā duṭṭhullaṁ cittassa upakkileso pahīno ahosi, ‘accāraddhavīriyaṁ cittassa upakkileso’ti—iti viditvā accāraddhavīriyaṁ cittassa upakkileso pahīno ahosi, ‘atilīnavīriyaṁ cittassa upakkileso’ti—iti viditvā atilīnavīriyaṁ cittassa upakkileso pahīno ahosi, ‘abhijappā cittass
terror, excitement, discomfort, excessive energy, overly lax energy, longing, I thought: ‘I’ve given up my mental corruptions. Now let me develop immersion in three ways.’ I developed immersion while placing the mind and keeping it connected; without placing the mind, merely keeping it connected; without placing the mind or keeping it connected; with rapture; without rapture; with pleasure; with equanimity.
智慧
中部経典
趣旨一致
長
Ime kho ahaṁ, bhante, bhagavati pañca dhamme samanupassāmi yehi bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharantī”ti. Katame pañca? Bhagavā hi, bhante, appāhāro, appāhāratāya ca vaṇṇavādī. Yampi, bhante, bhagavā appāhāro, appāhāratāya ca vaṇṇavādī imaṁ kho ahaṁ, bhante, bhagavati paṭhamaṁ dhammaṁ samanupassāmi yena bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. Puna caparaṁ, bhante, bhag
These are the five qualities I see in the Buddha, because of which his disciples honor, respect, revere, and venerate him; and honoring and respecting him, they remain loyal to him.” What five? The Buddha eats little and praises eating little. This is the first such quality I see in the Buddha. Furthermore, the Buddha is content with any kind of robe, and praises such contentment. This is the second such quality I see in the Buddha. Furthermore, the Buddha is content with any kind of almsfood, a
智慧
中部経典
趣旨一致
長
Heṭṭhā kho pana tassa bhoto gotamassa pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni … Abhinīlanetto kho pana so bhavaṁ gotamo … Gopakhumo kho pana so bhavaṁ gotamo … Uṇṇā kho panassa bhoto gotamassa bhamukantare jātā odātā mudutūlasannibhā … Uṇhīsasīso kho pana so bhavaṁ gotamo; idampi tassa bhoto gotamassa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati. Imehi kho, bho, so bhavaṁ gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato. Āyatapaṇhi kho pana so bhavaṁ gotamo
On the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail. His eyes are indigo. He has eyelashes like a cow’s. Between his eyebrows there grows a tuft, soft and white like cotton-wool. The crown of his head is like a turban. These are the thirty-two marks of a great man possessed by the worthy Gotama. He has stretched heels. He has long fingers. His hands and feet are tender. He has serried hands and feet.
智慧
中部経典
趣旨一致
長
So aññataraṁ purisaṁ passeyya tamhā gāmā vā nigamā vā acirapakkantaṁ. So taṁ purisaṁ tassa gāmassa vā nigamassa vā khematañca subhikkhatañca appābādhatañca puccheyya; tassa so puriso tassa gāmassa vā nigamassa vā khematañca subhikkhatañca appābādhatañca saṁseyya. Taṁ kiṁ maññasi, sunakkhatta, api nu so puriso tassa purisassa sussūseyya, sotaṁ odaheyya, aññā cittaṁ upaṭṭhāpeyya, tañca purisaṁ bhajeyya, tena ca vittiṁ āpajjeyyā”ti? “Evaṁ, bhante”. “Evameva kho, sunakkhatta, ṭhānametaṁ vijjati yaṁ
and they saw another person who had only recently left there. They would ask about whether their village was safe, with plenty of food and little disease, and the other person would tell them the news. What do you think, Sunakkhatta? Would that person want to listen to that other person? Would they actively listen and try to understand? Would they associate with that person, and find it rewarding?” “Yes, sir.” “In the same way, it’s possible that a certain individual may be intent on worldly ple
智慧
中部経典
趣旨一致
長
Yato kho me, anuruddhā, savitakkopi savicāro samādhi bhāvito ahosi, avitakkopi vicāramatto samādhi bhāvito ahosi, avitakkopi avicāro samādhi bhāvito ahosi, sappītikopi samādhi bhāvito ahosi, nippītikopi samādhi bhāvito ahosi, sātasahagatopi samādhi bhāvito ahosi, upekkhāsahagatopi samādhi bhāvito ahosi. Ñāṇañca pana me dassanaṁ udapādi, akuppā me cetovimutti. Ayamantimā jāti, natthi dāni punabbhavo”ti. Idamavoca bhagavā. Attamano āyasmā anuruddho bhagavato bhāsitaṁ abhinandīti. Atha kho bhagavā
When I had developed immersion in these ways, the knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’” That is what the Buddha said. Satisfied, Venerable Anuruddha approved what the Buddha said. Then the Buddha went up to those mendicants and said, and a third time the Buddha said to those mendicants, “Enough, mendicants! Stop fighting, quarreling, and disputing.” For a third time that mendicant said to the Buddha, “Wait, s
経典データの出典: SuttaCentral（CC0ライセンス）