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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
“etu kho, bhante, bhagavā. 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. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …
“Let the Blessed One come, sir! 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. When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. They recollect many kinds of pa
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
長
Kiñhi, bho gotama, anajjhāyake anupanīte dinnaṁ mahapphalaṁ bhavissatī”ti? “Taṁ kiṁ maññasi, assalāyana, idhāssu dve māṇavakā bhātaro sodariyā, eko ajjhāyako upanīto dussīlo pāpadhammo, eko anajjhāyako anupanīto sīlavā kalyāṇadhammo. Kamettha brāhmaṇā paṭhamaṁ bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti? “Yo so, bho gotama, māṇavako anajjhāyako anupanīto sīlavā kalyāṇadhammo tamettha brāhmaṇā paṭhamaṁ bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā. Kiñhi, bho gotama, dussīle pāpa
For how could an offering to someone who is not an educated reciter be very fruitful?” “What do you think, Assalāyana? Suppose there were two young students who were brothers who had shared a womb. One was an educated reciter, but was unethical, of bad character, while the other was not an educated reciter, but was ethical and of good character. Who would the brahmins feed first?” “They’d first feed the young student who was not an educated reciter, but was ethical and of good character. For how
智慧
中部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā ukkaṭṭhāyaṁ viharati subhagavane sālarājamūle. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: Brahmaṁ brahmato sañjānāti; brahmaṁ brahmato saññatvā brahmaṁ maññati, brahmasmiṁ maññati, brahmato maññati, brahmaṁ meti maññati, brahmaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi. Āpaṁ …pe… tejaṁ … vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ … ābhassare … subhakiṇhe … vehapphale … Ā
So I have heard. At one time the Buddha was staying near Ukkaṭṭhā, in the Subhaga Forest at the root of a magnificent sal tree. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this: They perceive the Divinity as the Divinity. Having perceived the Divinity as the Divinity, they conceive him to be the Divinity … Why is that? Because they haven’t completely understood it, I say. They directly know water … fire … air … creatures … gods … the Pr
かくのごとく、われは聞けり。あるとき、世尊はウッカッターの近く、スバガの森にある、見事なサーラ樹の根元に滞在しておられた。そこで世尊は比丘たちに呼びかけられた。「比丘たちよ。」「世尊よ」と彼らは答えた。世尊はこのように説かれた。
彼らは梵天を梵天として知覚する。梵天を梵天として知覚し終えて、彼らは梵天を梵天なりと思量する……それはいかなる故か。彼らはそれを完全には了知していないからである、とわれは説く。彼らは水を直接に知る……火を……風を……生き物たちを……諸天を……そして不還者を……
智慧
中部経典
趣旨一致
中
vehapphale … abhibhuṁ … ākāsānañcāyatanaṁ … viññāṇañcāyatanaṁ … ākiñcaññāyatanaṁ … nevasaññānāsaññāyatanaṁ … diṭṭhaṁ … sutaṁ … mutaṁ … Bhūte bhūtato sañjānāti;
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 … the heard … the thought … They perceive creatures as creatures.
豊かなる果報を持つ者たちは……勝者は……無辺虚空処は……無辺識処は……無所有処は……非想非非想処は……見られしものは……聞かれしものは……思惟されしものは……彼らは衆生を衆生として認識する。
智慧
中部経典
趣旨一致
長
sotañca paṭicca sadde ca uppajjati viññāṇaṁ, sotaviññāṇantveva saṅkhyaṁ gacchati; ghānañca paṭicca gandhe ca uppajjati viññāṇaṁ, ghānaviññāṇantveva saṅkhyaṁ gacchati; jivhañca paṭicca rase ca uppajjati viññāṇaṁ, jivhāviññāṇantveva saṅkhyaṁ gacchati; kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṁ, kāyaviññāṇantveva saṅkhyaṁ gacchati; manañca paṭicca dhamme ca uppajjati viññāṇaṁ, manoviññāṇantveva saṅkhyaṁ gacchati. Seyyathāpi, bhikkhave, yaṁ yadeva paccayaṁ paṭicca aggi jalati tena teneva saṅkh
Consciousness that arises dependent on the ear and sounds is reckoned as ear consciousness. Consciousness that arises dependent on the nose and smells is reckoned as nose consciousness. Consciousness that arises dependent on the tongue and tastes is reckoned as tongue consciousness. Consciousness that arises dependent on the body and touches is reckoned as body consciousness. Consciousness that arises dependent on the mind and ideas is reckoned as mind consciousness. It’s like fire, which is rec
智慧
中部経典
趣旨一致
長
Evaṁ vutte, sakuludāyī paribbājako bhagavantaṁ etadavoca: “abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti. Evaṁ vutte, sakuludāyis
When he had spoken, Sakuludāyī said to the Buddha, “Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Sir, may I receive the going forth, the ordination in the Buddha’s presence?” When he said this, Sakuludāyī’s
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
bhūte bhūtato saññatvā bhūte maññati, bhūtesu maññati, bhūtato maññati, bhūte meti maññati, bhūte abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi. viññātaṁ … ekattaṁ … nānattaṁ … sabbaṁ … nibbānaṁ nibbānato abhijānāti; nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Taṁ kissa hetu?
Having perceived creatures as creatures, they conceive them to be creatures … Why is that? Because they haven’t completely understood it, I say. the known … oneness … diversity … all … They directly know extinguishment as extinguishment. Having directly known extinguishment as extinguishment, they do not conceive it to be extinguishment, they do not conceive it in extinguishment, they do not conceive it as extinguishment, they do not conceive that ‘extinguishment is mine’, they do not approve ex
衆生を衆生として知覚しながら、彼らは衆生であると思量する……それはなぜか。彼らはそれを完全には了解していないからである、と私は説く。既知のもの……一性……多様性……一切……彼らは涅槃を涅槃として直接に知る。涅槃を涅槃として直接に知りながら、彼らは涅槃であると思量せず、涅槃において思量せず、涅槃として思量せず、「涅槃は我がものなり」と思量せず、涅槃を喜ばない……
智慧
中部経典
趣旨一致
中
“Evaṁ, bhante”. “Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammanti, bhikkhave, passathā”ti? “Evaṁ, bhante”.
“Yes, sir.” “Do you see that when that fuel ceases, what has come to be is liable to cease?” “Yes, sir.”
智慧
中部経典
趣旨一致
長
“bhūtapubbaṁ, assalāyana, sattannaṁ brāhmaṇisīnaṁ araññāyatane paṇṇakuṭīsu sammantānaṁ evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: ‘bhasmā, vasala, hohi; bhasmā, vasala, hohī’ti. Yathā yathā kho, assalāyana, satta brāhmaṇisayo asitaṁ devalaṁ isiṁ abhisapiṁsu tathā tathā asito devalo isi abhirūpataro ceva hoti dassanīyataro ca pāsādikataro ca. Atha kho, assalāyana, sattannaṁ brāhmaṇisīnaṁ etadahosi: ‘moghaṁ vata no tapo, aphalaṁ brahmacariyaṁ. Mayañhi pubbe yaṁ abhisapāma— bhasmā, vasala, hohi; b
“Once upon a time, Assalāyana, seven brahmin seers settled in leaf huts in a wilderness region. They had the following harmful misconception: ‘Be ashes, lowlife! Be ashes, lowlife!’ But the more the seers cursed him, the more attractive, good-looking, and lovely Devala the Dark became. Then those brahmin seers said, ‘Our fervor is in vain! Our spiritual path is fruitless! For when we used to curse someone to become ashes, ashes they became. But the more we curse this one, the more attractive, go
智慧
中部経典
趣旨一致
長
“Deseti, bho gotama, pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti. “Yathā kathaṁ pana, uttara, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti? “Idha, bho gotama, cakkhunā rūpaṁ na passati, sotena saddaṁ na suṇāti— evaṁ kho, bho gotama, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti. “Evaṁ sante kho, uttara, andho bhāvitindriyo bhavissati, badhiro bhāvitindriyo bhavissati; yathā pārāsiviyassa brāhmaṇassa vacanaṁ. majjhimanikāyo samatto. Atha kho bhagavā uttaraṁ māṇavaṁ pārās
“He does, worthy Gotama.” “But how does he teach it?” “Worthy Gotama, it’s when the eye sees no sight and the ear hears no sound. That’s how Pārāsariya teaches his disciples the development of the faculties.” “In that case, Uttara, a blind person and a deaf person will have developed faculties according to what Pārāsariya says. The Middle Discourses are completed. Knowing this, the Buddha addressed Venerable Ānanda, “Ānanda, the development of the faculties taught by Pārāsariya is quite differen
智慧
中部経典
趣旨一致
長
‘Pariññātaṁ tassā’ti vadāmi. Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññā vimutto, sopi pathaviṁ pathavito abhijānāti; pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Taṁ kissa hetu? Khayā rāgassa, vītarāgattā. Āpaṁ …pe… tejaṁ … vāyaṁ … bhūte … Deve devato sañjānāti;
Because they have completely understood 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 heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—directly knows earth as earth. Having directly known earth as earth, they do not conceive it to be earth, they do not conceive it in earth, they do not conceive it as earth, they do not
完全に了知したるがゆえに、我はかく説く。煩悩尽き、梵行成就し、なすべきことをなし終え、重荷を下ろし、己が目的を達し、有の結縛をことごとく断ち、正しく智慧によって解脱せる阿羅漢の比丘は、地を地として直接に知る。地を地として直接に知りたる後、彼は地を地として思量せず、地の中に思量せず、地より思量せず、また
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
‘Na bhavantānaṁ moghaṁ tapo, nāphalaṁ brahmacariyaṁ. ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … Iṅgha bhavanto, yo mayi manopadoso taṁ pajahathā’ti. ‘Yo bhavati manopadoso taṁ pajahāma. Ko nu bhavaṁ hotī’ti? ‘Suto nu bhavataṁ— asito devalo isī’ti? ‘Evaṁ, bho’. ‘So khvāhaṁ, bho, homī’ti. Atha kho, assalāyana, satta brāhmaṇisayo asitaṁ devalaṁ isiṁ abhivādetuṁ upakkamiṁsu.
‘Gentlemen, your fervor is not in vain; your spiritual path is not fruitless. ‘Only brahmins are the best class; other classes are inferior. Please let go of your malevolence towards me.’ ‘We let go of our malevolence towards you. But who are you, sir?’ ‘Have you heard of the seer Devala the Dark?’ ‘Yes, sir.’ ‘I am he, sirs.’ Then they approached Devala and bowed to him.
智慧
中部経典
趣旨一致
長
So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido. Maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’”ti. Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi. Atha kho āyasmato ānandassa etadahosi: “atippago kho tāva rājagahe piṇḍāya carituṁ. Yannūnāhaṁ yena gopakamoggallānassa brāhmaṇassa kammanto, yena gopakamoggallāno brāhmaṇo tenupasaṅkame
For the Blessed One gave rise to the unarisen path, gave birth to the unborn path, and explained the unexplained path. He is the knower of the path, the discoverer of the path, the expert on the path. And now the disciples live following the path; they acquire it later.’” Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. Then it occurred to him, “It’s too early to wander for alms in Rājagaha. Why don’t I go to see the brahmin Moggallāna the G
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
長
yaṁ bhagavā ariyassa vinaye anuttaraṁ indriyabhāvanaṁ deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti. “Tenahānanda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca: “Kathañcānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti? Seyyathāpi, ānanda, cakkhumā puriso ummīletvā vā nimīleyya, nimīletvā vā ummīleyya; evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppa
Let the Buddha teach the supreme development of the faculties in the training of the Noble One. The mendicants will listen and remember it.” “Well then, Ānanda, listen and apply your mind well, I will speak.” “Yes, sir,” Ānanda replied. The Buddha said this: “And how, Ānanda, is there the supreme development of the faculties in the training of the Noble One? It’s like how a person with clear eyes might open their eyes then shut them; or might shut their eyes then open them. Such is the speed, th
智慧
中部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā mahāmoggallāno bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi: “āvuso bhikkhavo”ti. “Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṁ. Āyasmā mahāmoggallāno etadavoca: “Pavāreti cepi, āvuso, bhikkhu: ‘vadantu maṁ āyasmanto, vacanīyomhi āyasmantehī’ti, so ca hoti dubbaco, dovacassakaraṇehi dhammehi samannāgato, akkhamo appadakkhiṇaggāhī anusāsaniṁ, atha kho naṁ sabrahmacārī na ceva vattabbaṁ
So I have heard. At one time Venerable Mahāmoggallāna was staying in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood. There Venerable Mahāmoggallāna addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Venerable Mahāmoggallāna said this: “Suppose a mendicant invites other mendicants to admonish them. But they’re hard to admonish, having qualities that make them hard to admonish. They're impatient, and don't take instruction respectfully
このように私は聞いた。ある時、尊者マハーモッガッラーナは、バッガ国のワニの咆哮するところ、ベーサカラーの林の鹿苑に滞在しておられた。そこで尊者マハーモッガッラーナは比丘たちに呼びかけられた。「友よ、比丘たちよ。」「友よ」と、彼らは答えた。尊者マハーモッガッラーナはこのように仰せられた。「たとえば、ある比丘が他の比丘たちに自らを諫めるよう請うたとしましょう。しかしその者は諫めにくく、諫めにくくさせる諸々の性質を備えている。その者は忍耐なく、教えを恭しく受け入れようとしない。」
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
中
deve devato saññatvā deve maññati, devesu maññati, devato maññati, deve meti maññati, deve abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi. deve … pajāpatiṁ … brahmaṁ … ābhassare … subhakiṇhe … vehapphale … abhibhuṁ …
Having perceived gods as gods, they conceive them to be gods … Why is that? Because they haven’t completely understood it, I say. gods … the Progenitor … the Divinity … those of streaming radiance … those replete with glory … those of abundant fruit … the Vanquisher …
神々を神々として知覚し、神々を神々であると思量する……それはなぜか。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。神々……造化の主……梵天……光音天……遍浄天……広果天……勝者……
智慧
中部経典
趣旨一致
長
Api ca, udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto. Dhammaṁ te desessāmi— imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhatī”ti. “Ahañhi, bhante, yāvatakampi me iminā attabhāvena paccanubhūtaṁ tampi nappahomi sākāraṁ sauddesaṁ anussarituṁ, Appeva nāmāhaṁ, bhante, sake ācariyake bhagavato cittaṁ ārādheyyaṁ pañhassa veyyākaraṇenā”ti. kuto panāhaṁ anekavihitaṁ pubbenivāsaṁ anussarissāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākā
Nevertheless, Udāyī, leave aside the first beginning and the final end. I shall teach you the Dhamma: ‘When this exists, this comes to be; due to the arising of this, this arises. When this doesn’t exist, that is not; due to the cessation of this, that ceases.’” “Well sir, I can’t even recall with features and details what I’ve undergone in this incarnation. Perhaps I might satisfy the Buddha by answering a question about my own tradition.” How should I possibly recollect my many kinds of past l
智慧
中部経典
趣旨一致
長
Atha kho, assalāyana, asito devalo isi satta brāhmaṇisayo etadavoca: ‘sutaṁ metaṁ, bho, sattannaṁ kira brāhmaṇisīnaṁ araññāyatane paṇṇakuṭīsu sammantānaṁ evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ— pe… brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. ‘Evaṁ, bho’. ‘Jānanti pana bhonto— yā janikā mātā brāhmaṇaṁyeva agamāsi, no abrāhmaṇan’ti?
Devala said to them, ‘I heard that when the seven brahmin seers had settled in leaf huts in a wilderness region, they had the following harmful misconception: Only brahmins are the light class; other classes are dark. Only brahmins are purified, not others. “Only brahmins are the best class; other classes are inferior. Only brahmins are the light class; other classes are dark. Only brahmins are purified, not others. Only brahmins are true-born sons of divinity, born from his mouth, born of divin
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中部経典
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“etu kho bhavaṁ ānando. Svāgataṁ bhoto ānandassa. Cirassaṁ kho bhavaṁ ānando imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. Nisīdatu bhavaṁ ānando, idamāsanaṁ paññattan”ti. Nisīdi kho āyasmā ānando paññatte āsane. Gopakamoggallānopi kho brāhmaṇo aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. “atthi nu kho, bho ānanda, ekabhikkhupi tehi dhammehi sabbenasabbaṁ sabbathāsabbaṁ samannāgato yehi dhammehi samannāgato so bhavaṁ gotamo ahosi arahaṁ sammāsambuddho”ti? “Natthi kho, brāhmaṇa, ekabhikkhupi tehi
“Come, worthy Ānanda! Welcome, worthy Ānanda! It’s been a long time since you took the opportunity to come here. Please, sir, sit down, here, a seat is ready.” Ānanda sat down on the seat spread out, while Moggallāna took a low seat and sat to one side. “Worthy Ānanda, is there even a single mendicant who has all the same qualities in each and every way as possessed by the worthy Gotama, the perfected one, the fully awakened Buddha?” “No, brahmin, there is not. For the Blessed One gave rise to t
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‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ. Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ. Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ— upekkhā’ti. Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati; upekkhā saṇṭhāti. Puna caparaṁ, ānanda, bhikkhuno sotena saddaṁ sutvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppanna
‘What is agreeable, what is disagreeable, and what is both agreeable and disagreeable have arisen in me. That’s conditioned, crude, and dependently originated. But this is peaceful and sublime, namely equanimity.’ Then the agreeable, the disagreeable, and the both agreeable and disagreeable that arose in them cease, and equanimity becomes stabilized. Furthermore, when a mendicant hears a sound with their ears, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them
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経典データの出典: SuttaCentral（CC0ライセンス）