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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
So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṁ pabbajeyyan’”ti. So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya, mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya, mahantaṁ vā
They gain faith in the Realized One and reflect, ‘Life at home is cramped and dirty, life gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?’ After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from t
智慧
中部経典
趣旨一致
長
“kālo, bho gotama, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Atha kho keṇiyo jaṭilo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi, sampavāresi. Atha kho keṇiyo jaṭilo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā imāhi gāthāh
“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 Keṇiya’s hermitage, where he sat on the seat spread out, together with the Saṅgha of mendicants. Then Keṇiya served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods. When the Buddha had eaten and washed his hand and bowl, Keṇiya took a low seat and sat to one side. The Buddha expressed his appreciation with t
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
kusalo tvaṁ rājagahagāmissa maggassā”ti? atha ca pana mama sāvakā mayā evaṁ ovadīyamānā evaṁ anusāsīyamānā appekacce accantaṁ niṭṭhaṁ nibbānaṁ ārādhenti, ekacce nārādhenti. Ettha kyāhaṁ, brāhmaṇa, karomi? Maggakkhāyīhaṁ, brāhmaṇa, tathāgato”ti. “Evaṁ, bho, kusalo ahaṁ rājagahagāmissa maggassā”ti. “Taṁ kiṁ maññasi, brāhmaṇa, idha puriso āgaccheyya rājagahaṁ gantukāmo. So taṁ upasaṅkamitvā evaṁ vadeyya: ‘icchāmahaṁ, bhante, rājagahaṁ gantuṁ; tassa me rājagahassa maggaṁ upadisā’ti.
Are you skilled in the road to Rājagaha?” still some of my disciples, instructed and advised like this, achieve the ultimate goal, extinguishment, while some of them fail. What can I do about that, brahmin? The Realized One is the one who shows the way.” “Yes, I am.” “What do you think, brahmin? Suppose a person was to come along who wanted to go to Rājagaha. He’d approach you and say: ‘Sir, I wish to go to Rājagaha. Please point out the road to Rājagaha.’
智慧
中部経典
趣旨一致
中
Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi. subhakiṇhe … vehapphale … abhibhuṁ … ākāsānañcāyatanaṁ … viññāṇañcāyatanaṁ … ākiñcaññāyatanaṁ … nevasaññānāsaññāyatanaṁ … diṭṭhaṁ …
Why is that? Because they haven’t completely understood it, I say. those replete with glory … those of abundant fruit … 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 …
なぜそうであるのか。それは、彼らがそれを完全に了解していないからである、と私は言う。光輝に満ちた者たちも……豊饒なる果報を具えた者たちも……勝者も……無辺虚空処も……無辺識処も……無所有処も……非想非非想処も……見られたるものも……
智慧
中部経典
趣旨一致
長
Yannūnāhaṁ imaṁ kullaṁ sīse vā āropetvā khandhe vā uccāretvā yena kāmaṁ pakkameyyan’ti. Taṁ kiṁ maññatha, bhikkhave, api nu so puriso evaṅkārī tasmiṁ kulle kiccakārī assā”ti? “No hetaṁ, bhante”. Taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti. “Kathaṅkārī ca so, bhikkhave, puriso tasmiṁ kulle kiccakārī assa? Idha, bhikkhave, tassa purisassa uttiṇṇassa pāraṅgatassa evamassa: ‘bahukāro kho me ayaṁ kullo; Yannūnāhaṁ imaṁ kullaṁ thale vā ussādetvā udake vā opilāpetvā yena kāmaṁ pakkameyyan’ti. Ev
Why don’t I hoist it on my head or pick it up on my shoulder and go wherever I want?’ What do you think, mendicants? Would that person be doing what should be done with that raft?” “No, sir.” Listen and apply your mind well, I will speak.” “And what, mendicants, should that person do with the raft? When they’d crossed over they should think, ‘This raft has been very helpful to me. … Why don’t I beach it on dry land or set it adrift on the water and go wherever I want?’ That’s what that person sh
「では比丘たちよ、その者はいかがすべきであろうか。渡り終えた後、こう思うがよい。『この筏は、まことに我が助けとなってくれた。……いっそのこと、陸に引き上げておくか、あるいは水の上に流しておいて、自由に立ち去ろうではないか』と。比丘たちよ、そうすることこそ、その者が筏に対してなすべきことであろう。」
「比丘たちよ、では翻って考えてみよ。筏を頭に戴き、あるいは肩に担いで、どこへでも赴こうとする者は、筏に対してなすべきことをなしていると思うか。」「いいえ、世尊よ。」「よく聞き、心して受けるがよい。今、説き明かそう。」
智慧
中部経典
趣旨一致
長
tesametaṁ pāṭikaṅkhaṁ yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme abhinivajjetvā yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme samādāya vattissanti. Taṁ kissa hetu? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti
You can expect that they will shun bad conduct by way of body, speech, and mind, and undertake and implement good conduct by way of body, speech, and mind. Why is that? Because those ascetics and brahmins see that unskillful qualities are full of drawbacks, sordidness, and corruption, and that skillful qualities have the benefit and cleansing power of renunciation. Moreover, since action actually does have an effect, their view that action is effective is right view. Since action actually does h
智慧
中部経典
趣旨一致
長
ādicco tapataṁ mukhaṁ; Puññaṁ ākaṅkhamānānaṁ, saṅgho ve yajataṁ mukhan”ti. Atha kho bhagavā keṇiyaṁ jaṭilaṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi. Atha kho āyasmā selo sapariso eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññ
the sun is the foremost of blazes; for those who sacrifice seeking merit, the Saṅgha is the foremost.” When the Buddha had expressed his appreciation to Keṇiya the matted-hair ascetic with these verses, he got up from his seat and left. Then Venerable Sela and his assembly, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. They lived having achieved with their own insight the goal for which gentlemen rightly go forth fro
智慧
中部経典
趣旨一致
長
Evaṁ vutte, gaṇakamoggallāno brāhmaṇo bhagavantaṁ etadavoca: “yeme, bho gotama, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṁ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, na tehi bhavaṁ gotamo saddh
When he had spoken, Moggallāna the Accountant said to the Buddha, “Mister Gotama, there are those faithless individuals who went forth from the lay life to homelessness not out of faith but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re restless, insolent, fickle, scurrilous, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not committed to wakefulness. They don’t care about the ascetic life, and don’t keenly respect the training. T
智慧
中部経典
趣旨一致
長
sutaṁ … mutaṁ … Diṭṭhaṁ diṭṭhato sañjānāti; diṭṭhaṁ diṭṭhato saññatvā diṭṭhaṁ maññati, diṭṭhasmiṁ maññati, diṭṭhato maññati, diṭṭhaṁ meti maññati, diṭṭhaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi. viññātaṁ … ekattaṁ … nānattaṁ … sabbaṁ …
the heard … the thought … They perceive the seen as the seen. Having perceived the seen as the seen, they conceive it to be the seen … Why is that? Because they haven’t completely understood it, I say. the known … oneness … diversity … all …
聞かれたもの……思惟されたもの……彼らは見られたものを、見られたものとして想う。見られたものを、見られたものとして想いたるのち、彼らはそれを見られたものであると戯論す……それはいかなる故にや。彼らはそれを完全には了知していないからである、と我は言う。知られたもの……一性……多様性……すべて……
智慧
中部経典
趣旨一致
長
“Taṁ kiṁ maññasi, udāyi, yo vā rattandhakāratimisāya mahāaggikkhandho, yā vā rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā—imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? “Yvāyaṁ, bhante, rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti. “Taṁ kiṁ maññasi, udāyi, yā vā rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā, yo vā tadahuposathe pannarase viddhe vigatava
“What do you think, Udāyī? Which of these two has a finer splendor: a great mass of fire in the dark of night, or the Morning Star in the clear and cloudless heavens at the crack of dawn?” “The Morning Star in the clear and cloudless heavens at the crack of dawn, sir.” “What do you think, Udāyī? Which of these two has a finer splendor: the Morning Star in the clear and cloudless heavens at the crack of dawn, or the full moon at midnight in the clear and cloudless heavens on the fifteenth day sab
智慧
中部経典
趣旨一致
長
tatra, bhikkhave, paṇḍitassa evaṁ hoti: ‘yaṁ kho jano tajjaṁ tassāruppaṁ kathaṁ manteti; saṁvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmī’ti. Puna caparaṁ, bhikkhave, paṇḍito passati rājāno coraṁ āgucāriṁ gahetvā vividhā kammakāraṇā kārente— kasāhipi tāḷente vettehipi tāḷente addhadaṇḍakehipi tāḷente hatthampi chindante pādampi chindante hatthapādampi chindante kaṇṇampi chindante nāsampi chindante kaṇṇanāsampi chindante bilaṅgathālikampi karonte saṅkhamuṇḍikampi karonte rāhumukhampi
Then that astute person thinks, ‘These people are discussing what is proper and fitting. And those good things are found in me and I exhibit them.’ Furthermore, an astute person sees that the kings have arrested a bandit, a criminal, and subjected them to various punishments— whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘Rāhu’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘bulrush twist
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
長
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: Sutaṁ sutato sañjānāti; sutaṁ sutato saññatvā sutaṁ maññati, sutasmiṁ maññati, sutato maññati, sutaṁ meti maññati, sutaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi. Mutaṁ mutato sañjānāti; mutaṁ mutato saññatvā mutaṁ maññati, mutasmiṁ maññati, mutato maññati, mutaṁ meti maññati, mutaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.
“Yes, sir,” they replied. The Buddha said this: They perceive the heard as the heard. Having perceived the heard as the heard, they conceive it to be the heard … Why is that? Because they haven’t completely understood it, I say. They perceive the thought as the thought. Having perceived the thought as the thought, they conceive it to be the thought … Why is that? Because they haven’t completely understood it, I say.
「はい、尊者よ」と彼らは答えた。仏陀はかく説かれた。
彼らは聞かれたものを聞かれたものとして知覚する。聞かれたものを聞かれたものとして知覚しながら、彼らはそれを聞かれたものとして概念化する……それは何故か。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。
彼らは思惟されたものを思惟されたものとして知覚する。思惟されたものを思惟されたものとして知覚しながら、彼らはそれを思惟されたものとして概念化する……それは何故か。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。
智慧
中部経典
趣旨一致
長
So bījagāmabhūtagāmasamārambhā paṭivirato hoti, ekabhattiko hoti rattūparato, virato vikālabhojanā. So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭ
They refrain from injuring plants and seeds. They eat in one part of the day, abstaining from eating at night and food at the wrong time. They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. They’re like a bird: wherever it flies, wings are its only burden. In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Atha ca panāhaṁ na vadāmi: ‘yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī’ti. Atha ca pana tvaṁ, udāyi, ‘yvāyaṁ vaṇṇo kiminā khajjopanakena nihīnataro ca patikiṭṭhataro ca so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṁ na paññapesī”ti. “Acchidaṁ bhagavā kathaṁ, acchidaṁ sugato kathan”ti. “Kiṁ pana tvaṁ, udāyi, evaṁ vadesi: “Amhākaṁ, bhante, sake ācariyake evaṁ hoti: ‘ayaṁ paramo vaṇṇo, ayaṁ paramo vaṇṇo’ti. Te mayaṁ, bhante, bhagavatā sake ācariyake samanuyuñjīyamānā samanuggāhīyamānā saman
Nevertheless, I do not say: ‘The splendor compared to which no other splendor is finer.’ But of the splendor inferior to a firefly you say, ‘This is the ultimate splendor.’ And you don’t describe that splendor.” “The Blessed One has cut short the discussion! The Holy One has cut short the discussion!” “But Udāyī, why do you say this?” “Sir, it says this in our own tradition: ‘This is the ultimate splendor, this is the ultimate splendor.’ But when pursued, pressed, and grilled on our own traditio
智慧
中部経典
趣旨一致
長
Tuvaṁ buddho tuvaṁ satthā, tuvaṁ mārābhibhū muni; Tuvaṁ anusaye chetvā, tiṇṇo tāresimaṁ pajaṁ. Atha kho keṇiyo jaṭilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Dutiyampi kho bhagavā keṇiyaṁ jaṭilaṁ etadavoca: Tatiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca: “kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; adhivāsetu me bhavaṁ gotamo svāta
You are the Buddha, you are the Teacher, you are the sage who has overcome Māra; you have cut off the underlying tendencies, you’ve crossed over, and you bring humanity across. So Keṇiya approached the Buddha and exchanged greetings with him. Would Mister Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” And for a second time, the Buddha gave the same reply. For a third time, Keṇiya asked the Buddha to accept a meal offering. “Never mind that the Saṅgha is large,
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya mā nimittaggāhī hohi mānubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjāhi; rakkhāhi manindriyaṁ, manindriye saṁvaraṁ āpajjāhī’ti. Yato kho, brāhmaṇa, bhikkhu indriyesu guttadvāro hoti, tamenaṁ tathāgato uttariṁ vineti: ‘ehi tvaṁ, bhikkhu, bhojane mattaññū hohi.
When you hear a sound with your ears … When you smell an odor with your nose … When you taste a flavor with your tongue … When you feel a touch with your body … When you know an idea with your mind, don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protect the faculty of mind, and achieve its restraint.’ When they guard their sense
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Viññātaṁ viññātato sañjānāti; viññātaṁ viññātato saññatvā viññātaṁ maññati, viññātasmiṁ maññati, viññātato maññati, viññātaṁ meti maññati, viññātaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi. Ekattaṁ ekattato sañjānāti; ekattaṁ ekattato saññatvā ekattaṁ maññati, ekattasmiṁ maññati, ekattato maññati, ekattaṁ meti maññati, ekattaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi. Nānattaṁ nānattato sañjānāti; nānattaṁ nānattato saññatvā nānattaṁ maññati, nānattasmiṁ maññati
They perceive the known as the known. Having perceived the known as the known, they conceive it to be the known … Why is that? Because they haven’t completely understood it, I say. They perceive oneness as oneness. Having perceived oneness as oneness, they conceive it to be oneness … Why is that? Because they haven’t completely understood it, I say. They perceive diversity as diversity. Having perceived diversity as diversity, they conceive it to be diversity …
彼らは既知のものを既知のものとして知覚する。既知のものを既知のものとして知覚し、それを既知のものであると概念化する……それは何故か。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。彼らは一性を一性として知覚する。一性を一性として知覚し、それを一性であると概念化する……それは何故か。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。彼らは多様性を多様性として知覚する。多様性を多様性として知覚し、それを多様性であると概念化する……
智慧
中部経典
趣旨一致
長
Adhivāsesi bhagavā tuṇhībhāvena. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca: “adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Evaṁ vutte, bhagavā keṇiyaṁ jaṭilaṁ etadavoca: “mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkh
The Buddha consented with silence. When the greetings and polite conversation were over, he sat down to one side. The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk. Then he said to the Buddha, “Would Mister Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” When he said this, the Buddha said to him, “The Saṅgha is large, Keṇiya; there are 1,250 mendicants. And you are devoted to the brahmins.” For a second time, Keṇiya asked the Buddha
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi. Sabbaṁ sabbato sañjānāti; sabbaṁ sabbato saññatvā sabbaṁ maññati, sabbasmiṁ maññati, sabbato maññati, sabbaṁ meti maññati, sabbaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi. Nibbānaṁ nibbānato sañjānāti; nibbānaṁ nibbānato saññatvā nibbānaṁ maññati, nibbānasmiṁ maññati, nibbānato maññati, nibbānaṁ meti maññati, nibbānaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.
Why is that? Because they haven’t completely understood it, I say. They perceive all as all. Having perceived all as all, they conceive it to be all … Why is that? Because they haven’t completely understood it, I say. They perceive extinguishment as extinguishment. Having perceived extinguishment as extinguishment, they conceive it to be extinguishment, they conceive it in extinguishment, they conceive it as extinguishment, they conceive that ‘extinguishment is mine’, they approve extinguishment
なぜそうなのか。それは彼らが完全に了解していないからである、と私は言う。彼らは一切を一切として知覚する。一切を一切として知覚し終えて、彼らはそれを一切であると思量し……なぜそうなのか。それは彼らが完全に了解していないからである、と私は言う。彼らは涅槃を涅槃として知覚する。涅槃を涅槃として知覚し終えて、彼らはそれを涅槃であると思量し、涅槃において思量し、涅槃として思量し、「涅槃は我がものなり」と思量し、涅槃を喜悦する。
智慧
中部経典
趣旨一致
長
Na kira no bhavanto kārenti; dhammo no kāreti”. ‘atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito— ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatīti, yaṁ tumhe etarahi paṭipādeyyāthā’ti— iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito— “Atthi nu kho, bho ānanda, ekabhikkhupi yaṁ tumhe etarahi sakkarotha garuṁ karotha mānetha pūjetha; sakkatvā garuṁ katvā upanissāya viharathā”ti? “Natthi kh
It’s not the good fellows who make us act, it’s the teaching that makes us act.” or elected by the Saṅgha and appointed by several senior mendicants— who serves as your refuge after the Buddha passed away, to whom you now turn, you replied, ‘No, there is not.’ “Worthy Ānanda, is there even a single mendicant who you honor, respect, revere, venerate, and rely on?” “There is not, brahmin.” “Worthy Ānanda, when asked whether there was even a single mendicant—either appointed by the Buddha, or elect
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）