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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
Yopi so, bhikkhave, bhikkhu sekkho appattamānaso anuttaraṁ yogakkhemaṁ patthayamāno viharati, sopi pathaviṁ pathavito abhijānāti; pathaviṁ pathavito abhiññāya pathaviṁ mā maññi, pathaviyā mā maññi, pathavito mā maññi, pathaviṁ meti mā maññi, pathaviṁ mābhinandi. Taṁ kissa hetu? ‘Pariññeyyaṁ tassā’ti vadāmi. Āpaṁ …pe… tejaṁ … “Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto—
A mendicant who is a trainee, who hasn’t achieved their heart’s desire, but lives aspiring to the supreme sanctuary from the yoke, directly knows earth as earth. Having directly known earth as earth, let them not conceive it to be earth, let them not conceive it in earth, let them not conceive it as earth, let them not conceive that ‘earth is mine’, let them not approve earth. Why is that? So that they may completely understand it, I say. They directly know water … fire … “Take an unlearned ordi
学道の途にある比丘は、その心の望みをいまだ成就せず、軛より解き放たれる至高の安穏を希求しつつ生きる者であるが、地を地として直接に知る。地を地として直接に知りながら、地をそれとして概念化してはならず、地の内において概念化してはならず、地としての形で概念化してはならず、「地はわが所有なり」と概念化してはならず、地を喜んで受け入れてはならない。それはいかなる故にか。地を完全に了知せんがためなり、と我は説く。水を……火を……
「無聞の凡夫を取り上げてみよ……」
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
So cakkhunā rūpaṁ disvā piyarūpe rūpe na sārajjati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṁ vedanaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati.
When they see a sight with their eyes, if it’s pleasant they don’t desire it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over. Having given up favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they don’t approve, welcome, or keep clin
智慧
中部経典
趣旨一致
長
Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti vācaṁ bhāsati; sāssa hoti micchāvācā. Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti āha; ye te arahanto hetuvādā tesamayaṁ paccanīkaṁ karoti. Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti paraṁ saññāpeti; sāssa hoti asaddhammasaññatti. Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti. Iti pubbeva kho panassa susīlyaṁ pahīnaṁ hoti, dussīlyaṁ paccupaṭṭhitaṁ— ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attān
Since there actually is causality, their speech that there is no causality is wrong speech. Since there actually is causality, in saying that there is no causality they contradict those perfected ones who teach that there is causality. Since there actually is causality, in persuading another that there is no causality they are persuading them to accept an untrue teaching. And on account of that they glorify themselves and put others down. So they give up their former ethical conduct and are esta
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
“kiṁ nu bhoto keṇiyassa āvāho vā bhavissati vivāho vā bhavissati mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyenā”ti? “Na me, bho sela, āvāho bhavissati napi vivāho bhavissati napi rājā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyena; api ca kho me mahāyañño paccupaṭṭhito. Atthi, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi āpaṇaṁ anupp
“Keṇiya, is your son or daughter being married? Or are you setting up a big sacrifice? Or has King Seniya Bimbisāra of Magadha been invited for tomorrow’s meal?” “There is no marriage, Sela, and the king is not coming. Rather, I am setting up a big sacrifice. The ascetic Gotama has arrived at Āpaṇa, together with a large Saṅgha of 1,250 mendicants. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the worl
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
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— iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi yaṁ mayaṁ etarahi sakkaroma garuṁ karoma mānema pūjema; sakkatvā garuṁ katvā upanissāya viharāmā’ti vadesi. Imassa pana, bho ānanda, bhāsitassa kathaṁ attho daṭṭhabbo”ti? “Atthi kho, brāhma
you replied, ‘No, there is not.’ And when asked whether there is even a single mendicant who you honor, respect, revere, venerate, and rely on, you replied, ‘There is not.’ How should I see the meaning of this statement?” “There are ten inspiring things explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. We honor anyone in whom these things are found. What ten? It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves wel
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
中
‘Apariññātaṁ tassā’ti vadāmi. vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ … ābhassare … subhakiṇhe … vehapphale … abhibhuṁ …
Because they haven’t completely understood it, I say. air … creatures … gods … the Progenitor … the Divinity … those of streaming radiance … those replete with glory … those of abundant fruit … the Vanquisher …
完全に了解していないがゆえに、そのように説く。風……衆生……神々……造物主……梵天……光音天……遍浄天……広果天……勝者……
智慧
中部経典
趣旨一致
長
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya piyarūpe dhamme na sārajjati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedana
Satisfied, the mendicants approved what the Buddha said. When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, if it’s pleasant they don’t desire it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities ce
智慧
中部経典
趣旨一致
長
Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno te rājānaṁ cakkavattiṁ upasaṅkamitvā evamāhaṁsu: ‘ehi kho, mahārāja. Svāgataṁ te, mahārāja. Sakaṁ te, mahārāja. Anusāsa, mahārājā’ti. Rājā cakkavattī evamāha: ‘pāṇo na hantabbo, adinnaṁ nādātabbaṁ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṁ na pātabbaṁ, yathābhuttañca bhuñjathā’ti. Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno te rañño cakkavattissa anuyantā bhavanti. Atha kho taṁ, bhikkhave, cakkaratanaṁ puratthimaṁ samu
And any opposing rulers of the eastern quarter come to the wheel-turning monarch and say, ‘Come, great king! Welcome, great king! We are yours, great king, instruct us.’ The wheel-turning monarch says, ‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink liquor. Maintain the current level of taxation.’ And so the opposing rulers of the eastern quarter become his vassals. Then the wheel-treasure, having plunged into the eastern ocean and emerged a
智慧
中部経典
趣旨一致
長
ākāsānañcāyatanaṁ … Āpaṁ āpato sañjānāti; āpaṁ āpato saññatvā āpaṁ maññati, āpasmiṁ maññati, āpato maññati, āpaṁ meti maññati, āpaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi. viññāṇañcāyatanaṁ … ākiñcaññāyatanaṁ … nevasaññānāsaññāyatanaṁ … diṭṭhaṁ … sutaṁ …
the dimension of infinite space … They perceive water as water. Having perceived water as water, they conceive it to be water … Why is that? Because they haven’t completely understood it, I say. the dimension of infinite consciousness … the dimension of nothingness … the dimension of neither perception nor non-perception … the seen … the heard …
無辺虚空処……彼らは水を水として知覚する。水を水として知覚し、水であると思量する……何故そうであるか。彼らはそれを完全には了知していないからである、と私は言う。無辺識処……無所有処……非想非非想処……見られたもの……聞かれたもの……
智慧
中部経典
趣旨一致
長
Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti saṅkappeti; svāssa hoti sammāsaṅkappo. Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti vācaṁ bhāsati; sāssa hoti sammāvācā. Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti āha, ye te arahanto hetuvādā tesamayaṁ na paccanīkaṁ karoti. Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti paraṁ saññāpeti; sāssa hoti saddhammasaññatti. Tāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti. Iti pubbeva kho panassa dussīlyaṁ pahīnaṁ hoti, susīlyaṁ paccupaṭṭhitaṁ— ayañca s
Since there actually is causality, their thought that there is causality is right thought. Since there actually is causality, their speech that there is causality is right speech. Since there actually is causality, in saying that there is causality they don’t contradict those perfected ones who teach that there is causality. Since there actually is causality, in persuading another that there is causality they are persuading them to accept a true teaching. And on account of that they don’t glorif
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
“No hidaṁ, bho gotama. Yopi hi so, bho gotama, khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṁ ādāya aggi abhinibbatto, tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṁ kātuṁ; yopi so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṁ ādāya aggi abhinibbatto, tejo pātukato, svā
“No, worthy Gotama. The fire produced by the high class people with good quality wood would have flames, color, and radiance, and be usable as fire, and so would the fire produced by the low class people with poor quality wood. For all fire has flames, color, and radiance, and is usable as fire.” “Then what is the source of the brahmins’ certainty and forcefulness in this matter that they make this claim?” “What do you think, Assalāyana? Suppose an anointed aristocratic king were to gather a hun
智慧
中部経典
趣旨一致
長
Atha kho taṁ, bhikkhave, hatthiratanaṁ seyyathāpi nāma bhaddo hatthājānīyo dīgharattaṁ suparidanto evameva damathaṁ upeti. Bhūtapubbaṁ, bhikkhave, rājā cakkavattī tameva hatthiratanaṁ vīmaṁsamāno pubbaṇhasamayaṁ abhiruhitvā samuddapariyantaṁ pathaviṁ anusaṁyāyitvā tameva rājadhāniṁ paccāgantvā pātarāsamakāsi. Rañño, bhikkhave, cakkavattissa evarūpaṁ hatthiratanaṁ pātubhavati. Puna caparaṁ, bhikkhave, rañño cakkavattissa assaratanaṁ pātubhavati— sabbaseto kāḷasīso muñjakeso iddhimā vehāsaṅgamo va
Then the elephant-treasure submitted to taming, as if he were a fine thoroughbred elephant that had been tamed for a long time. Once it so happened that the wheel-turning monarch, testing that same elephant-treasure, mounted him in the morning and traversed the land surrounded by ocean before returning to the royal capital in time for breakfast. Such is the elephant-treasure that appears to the wheel-turning monarch. Next, the horse-treasure appears to the wheel-turning monarch. It was an all-wh
智慧
中部経典
趣旨一致
長
mutaṁ … viññātaṁ … ekattaṁ … nānattaṁ … sabbaṁ … Tejaṁ tejato sañjānāti; tejaṁ tejato saññatvā tejaṁ maññati, tejasmiṁ maññati, tejato maññati, tejaṁ meti maññati, tejaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi. nibbānaṁ nibbānato abhijānāti;
the thought … the known … oneness … diversity … all … They perceive fire as fire. Having perceived fire as fire, they conceive it to be fire … Why is that? Because they haven’t completely understood it, I say. They directly know extinguishment as extinguishment.
思念……認識されたるもの……一性……多様性……一切……彼らは火を火として知覚する。火を火として知覚し、それを火と概念化する……これはいかなる故か。彼らはそれを完全には了知していないが故に、と我は説く。彼らは涅槃を涅槃として直証する。
智慧
中部経典
趣旨一致
長
“Evamāvuso”ti kho sāti bhikkhu kevaṭṭaputto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho sātiṁ bhikkhuṁ kevaṭṭaputtaṁ bhagavā etadavoca: “saccaṁ kira te, sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti? “Evaṁ byā kho ahaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati,
“Yes, reverend,” Sāti replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Is it really true, Sāti, that you have such a harmful misconception: ‘As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another’?” “Absolutely, sir. As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another.” Then the Buddha said to the mendicants, “What do you think, men
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Tena kho pana samayena sakuludāyī paribbājako mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā, seyyathidaṁ— rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyik
Now at that time, Sakuludāyī was sitting together with a large assembly of wanderers making an uproar, a colossal racket. They engaged in all kinds of low talk, such as talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tal
智慧
中部経典
趣旨一致
長
Puna caparaṁ, bhikkhave, rañño cakkavattissa maṇiratanaṁ pātubhavati. So hoti maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato. Tassa kho pana, bhikkhave, maṇiratanassa ābhā samantā yojanaṁ phuṭā hoti. Bhūtapubbaṁ, bhikkhave, rājā cakkavattī tameva maṇiratanaṁ vīmaṁsamāno caturaṅginiṁ senaṁ sannayhitvā maṇiṁ dhajaggaṁ āropetvā rattandhakāratimisāya pāyāsi. Ye kho pana, bhikkhave, samantā gāmā ahesuṁ te tenobhāsena kammante payojesuṁ ‘divā’ti maññamānā. Rañño, bhikkhave, cakkavattissa evarūpaṁ
Next, the jewel-treasure appears to the wheel-turning monarch. It is a beryl gem that’s naturally lustrous, eight-faceted, well-worked. And the radiance of that jewel spreads all-round for a league. Once it so happened that the wheel-turning monarch, testing that same jewel-treasure, mobilized his army of four divisions and, with the jewel hoisted on his banner, set out in the dark of the night. Then the villagers around them set off to work, thinking that it was day. Such is the jewel-treasure
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
長
nibbānaṁ nibbānato abhiññāya nibbānaṁ mā maññi, nibbānasmiṁ mā maññi, nibbānato mā maññi, nibbānaṁ meti mā maññi, nibbānaṁ mābhinandi. Taṁ kissa hetu? ‘Pariññeyyaṁ tassā’ti vadāmi. Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti; pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati.
Having directly known extinguishment as extinguishment, let them not conceive it to be extinguishment, let them not conceive it in extinguishment, let them not conceive it as extinguishment, let them not conceive that ‘extinguishment is mine’, let them not approve extinguishment. Why is that? So that they may completely understand it, I say. A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their
涅槃を涅槃として直接知りながらも、涅槃を涅槃として想念すべからず、涅槃において想念すべからず、涅槃より想念すべからず、「涅槃はわがものなり」と想念すべからず、涅槃を歓喜すべからず。それは何ゆえか。かれらが涅槃を悉く了知せんがためなり、と我は説く。漏尽じて梵行すでに成就し、なすべきことをなし終え、重荷をおろし、己が理想を
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti. Puna caparaṁ, udāyi, bhikkhu vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti. Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami. Ekamantaṁ nisinnaṁ kho s
Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption. This is one of the finer things for the sake of which the mendicants lead the spiritual life under me. Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption … third absorption … fourth absorption. This too is one of the finer things. Then the Buddha approached Sakuludāyī, The Buddha said to
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
中
bhūte … deve … pajāpatiṁ … brahmaṁ … ābhassare … Vāyaṁ vāyato sañjānāti; vāyaṁ vāyato saññatvā vāyaṁ maññati, vāyasmiṁ maññati, vāyato maññati, vāyaṁ meti maññati, vāyaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi. subhakiṇhe …
creatures … gods … the Progenitor … the Divinity … those of streaming radiance … They perceive air as air. Having perceived air as air, they conceive it to be air … Why is that? Because they haven’t completely understood it, I say. those replete with glory …
衆生は……神々は……生主は……梵天は……光音天の諸天は……これらは虚空を虚空として知覚する。虚空を虚空として知覚しながら、これを虚空なりと思惟し……それは何故か。彼らはこれを完全には了知していないが故に、と私は説く。遍浄天の諸天は……
経典データの出典: SuttaCentral（CC0ライセンス）