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経典: 中部経典
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智慧
中部経典
趣旨一致
長
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: “ehi tvaṁ, bhikkhu, mama vacanena moḷiyaphaggunaṁ bhikkhuṁ āmantehi: ‘satthā taṁ, āvuso phagguna, āmantetī’”ti. “Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā moḷiyaphagguno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ moḷiyaphaggunaṁ etadavoca: “satthā taṁ, āvuso phagguna, āmantetī”ti. “Evamāvuso”ti kho āyasmā moḷiyaphagguno tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekam
So the Buddha addressed one of the monks, “Please, monk, in my name tell the mendicant Phagguna of the Top-Knot that the teacher summons him.” “Yes, sir,” that monk replied. He went to Phagguna of the Top-Knot and said to him, “Reverend Phagguna, the teacher summons you.” “Yes, reverend,” Phagguna replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Is it really true, Phagguna, that you’ve been spending too long mixing closely with some nuns? So much so that
かくして仏陀は一人の比丘に呼びかけられた。「比丘よ、どうか我が名において、髻を結えるファッグナ比丘のもとへ赴き、師がその者を召されていると伝えよ。」「かしこまりました、世尊」と、その比丘は答えた。彼は髻を結えるファッグナのもとへ赴き、こう告げた。「ファッグナ尊者よ、師がそなたを召されております。」「かしこまりました、尊者よ」と、ファッグナは答えた。彼は仏陀のもとへ参り、礼拝して、一方の脇に座した。仏陀はその者に告げられた。「ファッグナよ、そなたはある比丘尼たちと長きにわたって必要以上に親しく交わっておると伝え聞くが、まことにそのようなことがあるのか。それほどまでに深く関わっておるのか、すなわち――」
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Taṁ kissa hetu? Atthi me, bhante, kumāre anukampā”ti. “Evameva kho, rājakumāra, yaṁ tathāgato vācaṁ jānāti abhūtaṁ atacchaṁ anatthasaṁhitaṁ sā ca paresaṁ appiyā amanāpā, na taṁ tathāgato vācaṁ bhāsati. Yampi tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ anatthasaṁhitaṁ sā ca paresaṁ appiyā amanāpā, tampi tathāgato vācaṁ na bhāsati. Yañca kho tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ atthasaṁhitaṁ sā ca paresaṁ appiyā amanāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. Yaṁ tathāgato vācaṁ jānāt
Why is that? Because I have sympathy for the boy, sir.” “In the same way, prince, the Realized One does not utter speech that he knows to be untrue, false, and pointless, and which is disliked by others. The Realized One does not utter speech that he knows to be true and correct, but which is harmful and disliked by others. The Realized One knows the right time to speak so as to explain what he knows to be true, correct, and beneficial, but which is disliked by others. The Realized One does not
智慧
中部経典
趣旨一致
長
‘Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, santi kho pana me, udāyi, sāvakā rukkhamūlikā abbhokāsikā, te aṭṭhamāse channaṁ na upenti. Ahaṁ kho panudāyi, appekadā kūṭāgāresupi viharāmi ullittāvalittesu nivātesu phusitaggaḷesu pihitavātapānesu. ‘Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavād
Suppose my disciples were loyal to me because I’m content with any kind of lodging. Well, there are disciples of mine who stay at the root of a tree, in the open air. For eight months they don’t go under a roof. But sometimes I even stay in bungalows, plastered inside and out, draft-free, with doors fastened and windows shuttered. So if it were the case that my disciples are loyal to me because I’m content with any kind of lodging, then those disciples who stay at the root of a tree would not be
智慧
中部経典
趣旨一致
短
Ussaṅkhapādo kho pana so bhavaṁ gotamo … Eṇijaṅgho kho pana so bhavaṁ gotamo …
The tops of his feet are arched. His calves are like those of an antelope.
智慧
中部経典
趣旨一致
長
Saupādāno, ānanda, bhikkhu na parinibbāyatī”ti. “idha, bhante, bhikkhu evaṁ paṭipanno hoti: ‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi yaṁ, bhūtaṁ—taṁ pajahāmī’ti. Evaṁ upekkhaṁ paṭilabhati. Parinibbāyeyya nu kho so, bhante, bhikkhu na vā parinibbāyeyyā”ti? “Apetthekacco, ānanda, bhikkhu parinibbāyeyya, apetthekacco bhikkhu na parinibbāyeyyā”ti. “Ko nu kho, bhante, hetu ko paccayo yenapetthekacco bhikkhu parinibbāyeyya, apetthekacco bhikkhu na parinibbāyeyyā”ti? “Idhānan
A mendicant with fuel for grasping does not become extinguished.” “Sir, take a mendicant who practices like this: ‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ In this way they gain equanimity. Would that mendicant become extinguished or not?” “One such mendicant might become extinguished, Ānanda, while another might not.” “What is the cause, sir, what is the reason for this?” “Ānanda, take a mendicant who p
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Bhagavā dhammassāmī; “alaṁ, bhikkhave, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan”ti. appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti. Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “āgametu, bhante. Bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti. Dutiyampi kho bhagavā te bhikkhū etada
Let the Buddha, the Lord of the Dhamma, “Enough, mendicants! Stop fighting, quarreling, and disputing.” remain passive, dwelling in blissful meditation in this life. We will be known for this fighting, quarreling, arguing, and disputing.” When he said this, one of the mendicants said to the Buddha, “Wait, sir! Let the Buddha, the Lord of the Dhamma, remain passive, dwelling in blissful meditation in this life. We will be known for this fighting, quarreling, arguing, and disputing.” For a second
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Nibbindaṁ virajjati, virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. ‘Cha bāhirāni āyatanāni veditabbānī’ti— iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Rūpāyatanaṁ, saddāyatanaṁ, gandhāyatanaṁ, rasāyatanaṁ, phoṭṭhabbāyatanaṁ, dhammāyatanaṁ. ‘Cha bāhirāni āyatanāni veditabbānī’ti— iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. Id
Being disillusioned, desire fades away. When desire fades away they’re freed. When it is freed, they know it is 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.’” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said. ‘The six exterior sense fields should be understood.’ That’s what I said, but why did I say it? There are the sense fields of sights, soun
智慧
中部経典
趣旨一致
長
Evaṁ saṁsaṭṭho kira tvaṁ, phagguna, bhikkhunīhi saddhiṁ viharasī”ti? “Evaṁ, bhante”ti. “Nanu tvaṁ, phagguna, kulaputto saddhā agārasmā anagāriyaṁ pabbajito”ti? “Evaṁ, bhante”ti. “Na kho te etaṁ, phagguna, patirūpaṁ kulaputtassa saddhā agārasmā anagāriyaṁ pabbajitassa, yaṁ tvaṁ bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho vihareyyāsi. Tasmātiha, phagguna, tava cepi koci sammukhā avaṇṇaṁ bhāseyya, tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. Tatrāpi te, phagguna, evaṁ s
Is that how close you’ve become with those nuns?” “Yes, sir.” “Phagguna, are you not a gentleman who has gone forth out of faith from the lay life to homelessness?” “Yes, sir.” “As such, it’s not appropriate for you to mix so closely with those nuns. So if anyone criticizes you in your presence, you should give up any desires or thoughts of domestic life. If that happens, you should train like this: ‘My mind will not degenerate. I will blurt out no bad words. I will remain full of sympathy, with
「あなたはそれほどまでに、かの比丘尼たちと親しく交わっているのですか」「さようでございます、師よ」「パッグナよ、あなたは在家の生活から、信心をもって出家し、無家の境地へと赴いた紳士ではありませんか」「さようでございます、師よ」「そうであるならば、あなたがかの比丘尼たちとかくも親密に交わることは、ふさわしくありません。されば、もし誰かが面前においてあなたを誹謗するならば、在家の生活への欲望と妄念をすべて捨て去るべきです。そのような事態が生じたならば、次のように修行に励みなさい。『わが心は堕落することなく、悪しき言葉を口走ることもなく、慈悲の心をもって満たされ、
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Sace pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado”. “Kahaṁ pana, bho keṇiya, etarahi so bhavaṁ gotamo viharati arahaṁ sammāsambuddho”ti? Evaṁ vutte, keṇiyo jaṭilo dakkhiṇaṁ bāhuṁ paggahetvā selaṁ brāhmaṇaṁ etadavoca: “yenesā, bho sela, nīlavanarājī”ti. Atha kho selo brāhmaṇo tīhi māṇavakasatehi saddhiṁ yena bhagavā tenupasaṅkami. Atha kho selo brāhmaṇo te māṇavake āmantesi: “appasaddā bhonto āgacchantu pade padaṁ nikkhipantā; durāsadā hi te bhagavanto sīhāva
But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who casts off the veil from the world.” “But Keṇiya, where is the Blessed One at present, the perfected one, the fully awakened Buddha?” When he said this, Keṇiya pointed with his right arm and said, “There, worthy Sela, at that line of blue forest.” Then Sela, together with his young students, approached the Buddha. He said to his young students, “Come quietly, gentlemen, tread gently. F
智慧
中部経典
趣旨一致
長
‘Cha viññāṇakāyā veditabbā’ti— iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. Idaṁ tatiyaṁ chakkaṁ. iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ, ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ, kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ, manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ.
‘The six classes of consciousness should be understood.’ That’s what I said, and this is why I said it. This is the third set of six. That’s what I said, but why did I say it? Eye consciousness arises dependent on the eye and sights. Ear consciousness arises dependent on the ear and sounds. Nose consciousness arises dependent on the nose and smells. Tongue consciousness arises dependent on the tongue and tastes. Body consciousness arises dependent on the body and touches. Mind consciousness aris
智慧
中部経典
趣旨一致
長
nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, Tena kho pana samayena sātissa nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati anaññan”ti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. saṅkhāranirodh
Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. Now at that time a mendicant called Sāti, the fisherman’s son, had the following harmful misconception: “As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another.” When ignorance fades away and ceases with nothing left over, choices cease. When continued existence ceases, rebirth ceases. When r
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Atha kho selo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. kosohite ca vatthaguyhe pahūtajivhatāya cā”ti. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho selo brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. Addasā kho selo brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— kosohite ca vatthaguyhe pahūtajivha
Then Sela went up to the Buddha, and exchanged greetings with him. whether the private parts are covered in a foreskin, and the largeness of the tongue.” When the greetings and polite conversation were over, he sat down to one side, and scrutinized the Buddha’s 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, “Sela sees a
智慧
中部経典
趣旨一致
長
‘Cha viññāṇakāyā veditabbā’ti— ‘Cha phassakāyā veditabbā’ti— iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. Idaṁ catutthaṁ chakkaṁ. iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso; sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ, tiṇṇaṁ saṅgati phasso; ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, tiṇṇaṁ saṅgati phasso; jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ, tiṇṇaṁ saṅgati phasso; kāyañca paṭicca phoṭṭhabbe
‘The six classes of consciousness should be understood.’ ‘The six classes of contact should be understood.’ That’s what I said, and this is why I said it. This is the fourth set of six. That’s what I said, but why did I say it? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Ear consciousness arises dependent on the ear and sounds. The meeting of the three is contact. Nose consciousness arises dependent on the nose and smells. The meeting of the thr
智慧
中部経典
趣旨一致
中
Āpaṁ …pe… tejaṁ … vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ … ābhassare … subhakiṇhe … vehapphale …
They directly know water … fire … air … creatures … gods … the Progenitor … the Divinity … those of streaming radiance … those replete with glory … those of abundant fruit …
彼らは直接に知る——水を……火を……風を……衆生を……諸天を……生主を……梵天を……光音天を……遍浄天を……広果天を……
智慧
中部経典
趣旨一致
長
Idhānanda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. pe…. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. pe…. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Idaṁ
It’s when a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. … There is another pleasure that is finer than that. And what is that pleasure? It’s when a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. … There is another pleasure that is finer than that. And what is
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
智慧
中部経典
趣旨一致
長
Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā addasa selo brāhmaṇo bhagavato kosohitaṁ vatthaguyhaṁ. Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi. Atha kho selassa brāhmaṇassa etadahosi: “samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehi; no ca kho naṁ jānāmi buddho vā no vā. Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ āc
The Buddha used his psychic power to will that Sela would see his private parts covered in a foreskin. And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue. Then Sela thought, “The ascetic Gotama possesses the thirty-two marks completely, lacking none. But I don’t know whether or not he is an awakened one. I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said, ‘Those who are
智慧
中部経典
趣旨一致
長
yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā; yā ca āneñjasaññā, yā ca ākiñcaññāyatanasaññā, yā ca nevasaññānāsaññāyatanasaññā— Iti, kho, ānanda, desitā mayā āneñjasappāyā paṭipadā, desitā ākiñcaññāyatanasappāyā paṭipadā, desitā nevasaññānāsaññāyatanasappāyā paṭipadā, desitā nissāya nissāya oghassa nittharaṇā, desito ariyo vimokkho. Yaṁ kho, ānanda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. Etāni, ānanda, rukkhamūlāni, etāni suññāgārā
perceptions of visions in this life and in lives to come, perceptions of the imperturbable, perceptions of the dimension of nothingness, perceptions of the dimension of neither perception nor non-perception; So, Ānanda, I have taught the ways of practice suitable for attaining the imperturbable, the dimension of nothingness, and the dimension of neither perception nor non-perception. I have taught how to cross the flood by relying on one support or another, and I have taught noble liberation. Ou
智慧
中部経典
趣旨一致
長
Yāvicchanti mukhāyāmaṁ, yena nītā na taṁ vidū. Akkocchi maṁ avadhi maṁ, Atha kho bhagavā ṭhitakova imā gāthā bhāsitvā yena bālakaloṇakāragāmo tenupasaṅkami. “Khamanīyaṁ bhagavā, yāpanīyaṁ bhagavā, na cāhaṁ, bhante, piṇḍakena kilamāmī”ti. Atha kho bhagavā āyasmantaṁ bhaguṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā yena pācīnavaṁsadāyo tenupasaṅkami. Tena kho pana samayena āyasmā bhagu bālakaloṇakāragāme viharati. Addasā kho āyasmā bhagu bhagavantaṁ dūratova ā
They blab at will, their mouths agape, and not one knows what leads them on. ‘They abused me, they hit me! After speaking these verses while standing, the Buddha went to the village of the child salt-miners, “I’m keeping well, Blessed One; I’m all right. And I’m having no trouble getting almsfood.” Then the Buddha educated, encouraged, fired up, and inspired Bhagu with a Dhamma talk, after which he got up from his seat and set out for the Park of the East-Raftered Hall. where Venerable Bhagu was
智慧
中部経典
趣旨一致
長
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso. ‘Cha phassakāyā veditabbā’ti— ‘Cha vedanākāyā veditabbā’ti— iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. Idaṁ pañcamaṁ chakkaṁ. iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā; sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā; ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, tiṇṇaṁ
Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. ‘The six classes of contact should be understood.’ ‘The six classes of feeling should be understood.’ That’s what I said, and this is why I said it. This is the fifth set of six. That’s what I said, but why did I say it? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling. Ear consciousness arises dependent on the ear and
智慧
中部経典
趣旨一致
長
Ābhassare ābhassarato sañjānāti; ābhassare ābhassarato saññatvā ābhassare maññati, ābhassaresu maññati, ābhassarato maññati, ābhassare meti maññati, ābhassare abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi. abhibhuṁ … ākāsānañcāyatanaṁ … viññāṇañcāyatanaṁ … ākiñcaññāyatanaṁ … nevasaññānāsaññāyatanaṁ … diṭṭhaṁ …
They perceive those of streaming radiance as those of streaming radiance. Having perceived those of streaming radiance as those of streaming radiance, they conceive them to be those of streaming radiance … Why is that? Because they haven’t completely understood it, I say. the Vanquisher … the dimension of infinite space … the dimension of infinite consciousness … the dimension of nothingness … the dimension of neither perception nor non-perception … the seen …
彼らは光り輝く者どもを、光り輝く者どもとして知覚する。光り輝く者どもを光り輝く者どもとして知覚し、彼らはそれらを光り輝く者どもであると思量する……何ゆえか。彼らはそれを完全には了知していないからである、と私は説く。勝者よ……無辺空処……無辺識処……無所有処……非想非非想処……見られたるもの……
経典データの出典: SuttaCentral（CC0ライセンス）