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智慧
中部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā gosiṅgasālavanadāye viharati sambahulehi abhiññātehi abhiññātehi therehi sāvakehi saddhiṁ— āyasmatā ca sāriputtena āyasmatā ca mahāmoggallānena āyasmatā ca mahākassapena āyasmatā ca anuruddhena āyasmatā ca revatena āyasmatā ca ānandena, aññehi ca abhiññātehi abhiññātehi therehi sāvakehi saddhiṁ. Atha kho āyasmā sāriputto te āyasmante etadavoca: “byākataṁ kho, āvuso, amhehi sabbeheva yathāsakaṁ paṭibhānaṁ. Āyāmāvuso, yena bhagavā tenupasaṅkamissāma; upasaṅkamit
So I have heard. At one time the Buddha was staying in the sal forest park at Gosiṅga, together with several well-known senior disciples, such as the venerables Sāriputta, Mahāmoggallāna, Mahākassapa, Anuruddha, Revata, Ānanda, and others. Then Sāriputta said to those venerables, “Each of us has spoken from the heart. Come, reverends, let’s go to the Buddha, and inform him about this. As he answers, so we’ll remember it.” “Yes, reverend,” they replied. Then those venerables went to the Buddha, b
このように私は聞いた。あるとき、世尊はゴーシンガの沙羅林園に、数多くの著名な長老の弟子たちとともに滞在されていた。すなわち、舎利弗、大目犍連、大迦葉、阿那律、離婆多、阿難、その他の尊者たちである。そのとき舎利弗は、諸尊者に向かってこのように言った。「われらはそれぞれ、心より語り合いました。さあ、尊者たちよ、世尊のもとへまいりましょう。そして、この問いを世尊に申し上げようではありませんか。世尊がお答えくださるままに、われらはそれを心に留め置くといたしましょう。」「然り、尊者よ」と、彼らは答えた。かくして諸尊者は、世尊のもとへと赴いた。
智慧
中部経典
趣旨一致
長
ākāsānañcāyatanaṁ … viññāṇañcāyatanaṁ … ākiñcaññāyatanaṁ … Pajāpatiṁ pajāpatito sañjānāti; pajāpatiṁ pajāpatito saññatvā pajāpatiṁ maññati, pajāpatismiṁ maññati, pajāpatito maññati, pajāpatiṁ meti maññati, pajāpatiṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi. nevasaññānāsaññāyatanaṁ … diṭṭhaṁ … sutaṁ …
the dimension of infinite space … the dimension of infinite consciousness … the dimension of nothingness … They perceive the Progenitor as the Progenitor. Having perceived the Progenitor as the Progenitor, they conceive him to be the Progenitor … Why is that? Because they haven’t completely understood it, I say. the dimension of neither perception nor non-perception … the seen … the heard …
空無辺処……識無辺処……無所有処……彼らは根源者を根源者として知覚する。根源者を根源者として知覚し、根源者であると思念する……それはなぜか。完全に了知していないからである、と私は言う。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
‘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 tañca pana me bhiyyoso mattāya na pakkhāyati. “Kinti pana te, udāyi, sake ācariyake hotī”ti? “Amhākaṁ, bhante, sake ācariyake evaṁ hoti: ‘ayaṁ paramo vaṇṇo, ayaṁ paramo vaṇṇo’”ti. “Yaṁ pana te etaṁ, udāyi, sake ācariyake evaṁ hoti: “Yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo
‘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, this doesn’t come to be; due to the cessation of this, this ceases.”’ But that is even more unclear to me. “But Udāyī, what is your own tradition?” “Sir, it’s this: ‘This is the ultimate splendor, this is the ultimate splendor.’” “But what is that ultimate splendor?” “Sir, the ultimate splendo
智慧
中部経典
趣旨一致
長
So evaṁ pajānāti: ‘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. Seyyathāpi, ānanda, īsakampoṇe padumapalāse udakaphusitāni pavattanti, na saṇṭhanti; Puna caparaṁ, ānanda, bhikkhuno jivhāya rasaṁ sāyitvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. evameva kho,
They understand: ‘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. It’s like how a drop of water would roll off a gently sloping lotus leaf, and would not stay there. Furthermore, when a mendicant
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
mutaṁ … 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? Khayā rāgassa, vītarāgattā. Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti;
the thought … 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 extinguishment. Why is that? Because they’re free of greed due to the ending of greed. A mendicant who is perfected—with defilements
思念を……知られたものを……一性を……多様性を……一切を……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、彼らは涅槃をそれと概念化せず、涅槃の中においても概念化せず、涅槃としても概念化せず、「涅槃は我がものなり」と概念化せず、涅槃を喜び歓ぶことがない。それは何故か。貪欲の滅尽によって貪欲を離れているがゆえに。煩悩を……有する、完成せる比丘は
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Evaṁ vimuttacittaṁ kho, bhikkhave, bhikkhuṁ saindā devā sabrahmakā sapajāpatikā anvesaṁ nādhigacchanti: ‘idaṁ nissitaṁ tathāgatassa viññāṇan’ti. Taṁ kissa hetu? Diṭṭhevāhaṁ, bhikkhave, dhamme tathāgataṁ ananuvijjoti vadāmi. Evaṁvādiṁ kho maṁ, bhikkhave, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: ‘venayiko samaṇo gotamo, sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññāpetī’ti. Yathā cāhaṁ na, bhikkhave, yathā cāhaṁ na vadāmi, tathā maṁ te bhonto samaṇabrāhmaṇā asatā t
When a mendicant’s mind was freed like this, the gods together with Indra, the Divinity, and the Progenitor, search as they may, will not discover: ‘This is the basis of that realized one’s consciousness.’ Why is that? Because even in this very life that realized one is not found, I say. Though I state and assert this, certain ascetics and brahmins misrepresent me with the incorrect, hollow, false, untruthful claim: ‘The ascetic Gotama is an exterminator. He advocates the annihilation, eradicati
このように心が解脱した比丘に対して、帝釈天・梵天・生主をはじめとする諸天がいかに探し求めようとも、「この如来の識の依り所はこれである」と見出すことはできないであろう。それは何故か。まさにこの現世においてさえ、如来はいかなるところにも見出されないと、私は説くからである。
かくのごとく私が説き、かくのごとく語るにもかかわらず、一部の沙門・婆羅門たちは私を誤って伝え、虚偽にして空虚なる、偽りにして真実に反する言説をもって、こう非難する。「沙門ゴータマは断滅論者である。彼は断滅・消滅・廃絶を唱えるものだ」と。
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
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pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati. Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ; natthi
A householder hears that teaching, or a householder’s child, or someone reborn in some good family. … They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption … second absorption … third absorption … fourth absorption. There are some ascetics and brahmins who have this doctrine and view: ‘There’s no meaning in giving, sacrifice, or offerings. Ther
智慧
中部経典
趣旨一致
中
“Yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo”ti.
“Sir, the ultimate splendor is the splendor compared to which no other splendor is finer.”
智慧
中部経典
趣旨一致
中
“Evaṁ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā”ti? “Na kho mayaṁ, brāhmaṇa, appaṭisaraṇā; sappaṭisaraṇā mayaṁ, brāhmaṇa; dhammappaṭisaraṇā”ti.
“But since you lack a refuge, worthy Ānanda, what’s the reason for your harmony?” “We don’t lack a refuge, brahmin, we have a refuge. The teaching is our refuge.”
智慧
中部経典
趣旨一致
長
ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā jivhāviññeyyesu rasesu. So evaṁ pajānāti: ‘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. Seyyathāpi, ānanda, balavā puriso jivhagge kheḷapiṇḍaṁ saṁyūhitvā appakasirena vameyya; Puna caparaṁ, ānanda, bhikkhuno kāyena phoṭṭ
In the training of the Noble One this is called the supreme development of the faculties regarding tastes known by the tongue. They understand: ‘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. It’
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Tatra ce, bhikkhave, pare vā tathāgataṁ sakkaronti garuṁ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa evaṁ hoti: ‘yaṁ kho idaṁ pubbe pariññātaṁ tattha me evarūpā kārā karīyantī’ti. Tasmātiha, bhikkhave, tumhe cepi pare akkoseyyuṁ paribhāseyyuṁ roseyyuṁ viheseyyuṁ, tatra tumhe hi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā. Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, tatra tumhehi na ānando na somanassaṁ na cetaso uppilāvitattaṁ karaṇī
If they praise him, he just thinks, ‘They do such things for me regarding what in the past was completely understood.’ So, mendicants, if others abuse, attack, harass, and trouble you, don’t make yourselves resentful, bitter, and emotionally exasperated. Or if others honor, respect, revere, or venerate you, don’t make yourselves thrilled, elated, and emotionally excited. If they praise you, just think, ‘They do such things for us regarding what in the past was completely understood.’ So, mendica
もし人々が彼を称讃するならば、彼はただこのように思う。「彼らは、かつて完全に了知されたものに関して、私にそのようなことをするのだ」と。
されば、比丘たちよ、もし他の者どもがそなたたちを罵倒し、攻撃し、悩ませ、苦しめるとも、そなたたちは自らの心に怨恨を抱き、憤怒を燃やし、感情の激流に溺れてはならぬ。また、もし他の者どもがそなたたちを敬い、尊び、崇め、供養するとも、そなたたちは自ら有頂天になり、心浮かれ、感情に高ぶってはならぬ。もし人々がそなたたちを称讃するならば、ただこのように思うがよい。「彼らは、かつて完全に了知されたものに関して、我らにそのようなことをするのだ」と。
されば、比丘たちよ——
智慧
中部経典
趣旨一致
長
ke tumhe hothā’ti? ‘Evaṁ sante, bho, na mayaṁ jānāma— ke mayaṁ homā’ti. Te hi nāma, assalāyana, satta brāhmaṇisayo asitena devalena isinā sake jātivāde samanuyuñjīyamānā samanuggāhīyamānā samanubhāsīyamānā na sampāyissanti; kiṁ pana tvaṁ etarahi mayā sakasmiṁ jātivāde samanuyuñjīyamāno samanuggāhīyamāno samanubhāsīyamāno sampāyissasi, yesaṁ tvaṁ sācariyako na puṇṇo dabbigāho”ti. Evaṁ vutte, assalāyano māṇavo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu
what you are?’ ‘In that case, sir, we don’t know what we are.’ Given that even those seven brahmin seers could not prevail when pursued, pressed, and grilled by the seer Devala on their own genealogy, how could you prevail now being grilled by me on your own genealogy when you and your tradition do not so much as pick up the last spoonful?” When he had spoken, Assalāyana said to him, “Excellent, worthy Gotama! … From this day forth, may the worthy Gotama remember me as a lay follower who has gon
智慧
中部経典
趣旨一致
長
evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti— ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā kāyaviññeyyesu phoṭṭhabbesu. So evaṁ pajānāti: ‘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 manāpāma
Such is the speed, the swiftness, the ease with which anything agreeable, disagreeable, and both agreeable and disagreeable that arose in them cease, and equanimity becomes stabilized. In the training of the Noble One this is called the supreme development of the faculties regarding touches known by the body. They understand: ‘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
智慧
中部経典
趣旨一致
長
Evameva kho, bhikkhave, bhikkhu anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. “Samaṇā samaṇāti vo, bhikkhave, jano sañjānāti. Tumhe ca pana ‘ke tumhe’ti puṭṭhā samānā ‘samaṇāmhā’ti paṭijānātha; tesaṁ vo, bhikkhave, evaṁsamaññānaṁ sataṁ evaṁpaṭiññānaṁ sataṁ ‘ye dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca te dhamme samādāya vattissāma, evaṁ no ayaṁ amhākaṁ samaññā ca saccā bhavissati paṭiññā ca bhūtā. Yesañ
In the same way, a mendicant recollects their many kinds of past lives, with features and details. “Mendicants, people label you as ascetics. And when they ask you what you are, you claim to be ascetics. Given this label and this claim, you should train like this: ‘We will undertake and follow the things that make one an ascetic and a brahmin. That way our label will be accurate and our claim correct. The services of those whose robes, almsfood, lodgings, and medicines and supplies for the sick
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Puna caparaṁ, ānanda, bhikkhuno manasā dhammaṁ viññāya uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. Dandho, ānanda, udakaphusitānaṁ nipāto, atha kho naṁ khippameva parikkhayaṁ pariyādānaṁ gaccheyya; evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti— ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā manoviññeyyesu dhammesu. Evaṁ kho, ānanda, ariyassa vinaye a
Furthermore, when a mendicant knows a thought with their mind, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them. The drops would be slow to fall, but they’d quickly dry up and evaporate. Such is the speed, the swiftness, the ease with which anything agreeable, disagreeable, and both agreeable and disagreeable that arose in them cease, and equanimity becomes stabilized. In the training of the Noble One this is called the supreme development of the faculties r
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā. 2. Saṁvarāpahātabbaāsava Katame ca, bhikkhave, āsavā saṁvarā pahātabbā? Yañhissa, bhikkhave, saṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, saṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā saṁvarā pahātabbā. Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṁvarasaṁvuto viharati. Yañhissa, bhikkhave, cakkhundriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapar
These are called the defilements that should be given up by seeing. 2. Defilements Given Up by Restraint And what are the defilements that should be given up by restraint? For the distressing and feverish defilements that might arise in someone who lives without restraint do not arise when there is such restraint. These are called the defilements that should be given up by restraint. Take a mendicant who, reflecting rationally, lives restraining the faculty of the eye. For the distressing and fe
以下は、見ることによって断ぜられるべき煩悩と呼ばれるものである。
二、制御によって断ぜられるべき煩悩
では、制御によって断ぜられるべき煩悩とは何か。制御なく暮らす者に生じるであろう苦悩と熱悩の煩悩は、かかる制御があるときには生じない。これらを、制御によって断ぜられるべき煩悩と呼ぶ。
ここに一人の比丘がいる。正しく如理に思惟しつつ、眼根を制御して暮らす者において、苦悩と熱悩の煩悩は……
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
“Evaṁ, bhante”. “Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme abhinivajjetvā yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme samādāya vattissanti. Taṁ kissa hetu? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkile
“Yes, sir.” “Since this is so, consider those ascetics and brahmins whose view is that there’s no meaning in giving, etc. You can expect that they will shun good conduct by way of body, speech, and mind, and undertake and implement bad conduct by way of body, speech, and mind. Why is that? Because those ascetics and brahmins don’t see that unskillful qualities are full of drawbacks, sordidness, and corruption, or that skillful qualities have the benefit and cleansing power of renunciation. Moreo
智慧
中部経典
趣旨一致
長
“evameva panidhekacce samaṇabrāhmaṇā ajānantā pubbantaṁ, apassantā aparantaṁ atha ca pana ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti—pajānāmā’ti—paṭijānanti. Tesamidaṁ bhāsitaṁ hassakaṁyeva sampajjati, nāmakaṁyeva sampajjati, rittakaṁyeva sampajjati, tucchakaṁyeva sampajjatī”ti. “Ye kho te, kaccāna, samaṇabrāhmaṇā ajānantā pubbantaṁ, apassantā aparantaṁ, so mokkhomhīti kho jāneyya no ca bandhanaṁ. Evameva kho, kaccāna, etu viññū puriso asaṭho amāyāvī ujujātiko, aha
“This is exactly what happens with some ascetics and brahmins. Not knowing the first beginning or seeing the final end, they nevertheless claim: ‘We 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.”’ Their statement turns out to be a joke—mere words, vacuous and hollow.” “Kaccāna, there are some ascetics and brahmins who, not knowing the first beginning or seeing the final end, nevertheless claim:
智慧
中部経典
趣旨一致
長
“ayaṁ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṁ suddhiṁ paññapeti. Etu bhavaṁ assalāyano samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetu. Caritaṁ kho pana bhotā assalāyanena paribbājakaṁ. “ayaṁ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṁ suddhiṁ paññapeti. Mā bhavaṁ assalāyano ayuddhaparājitaṁ parājayī”ti. Evaṁ vutte, assalāyano māṇavo te brāhmaṇe etadavoca: “addhā kho ahaṁ bhavanto na labhāmi. Samaṇo khalu, bho, gotamo dhammavādī; dhammavādino ca pana duppaṭimantiyā bhavanti. Nāhaṁ sakkomi sam
“This ascetic Gotama advocates purification for all four classes. Please, worthy Assalāyana, debate with the ascetic Gotama about this. For you have lived as a wanderer. “This ascetic Gotama advocates purification for all four classes. Don’t admit defeat before going into battle!” When they said this, Assalāyana said to them, “Clearly, good fellows, I’m not getting through to you when I say: ‘They say that the ascetic Gotama is a speaker of principle. But speakers of principle are hard to debate
智慧
中部経典
趣旨一致
長
Atha rājā majjhanhikasamayaṁ evaṁ vadeyya: ‘ambho, kathaṁ so puriso’ti? ‘Tatheva, deva, jīvatī’ti. Atha kho bhagavā parittaṁ pāṇimattaṁ pāsāṇaṁ gahetvā bhikkhū āmantesi: “Taṁ kiṁ maññatha, bhikkhave, katamo nu kho mahantataro—yo cāyaṁ mayā paritto pāṇimatto pāsāṇo gahito, yo ca himavā pabbatarājā”ti? “Appamattako ayaṁ, bhante, bhagavatā paritto pāṇimatto pāsāṇo gahito, himavantaṁ pabbatarājānaṁ upanidhāya saṅkhampi na upeti, kalabhāgampi na upeti, upanidhampi na upe”ti. “Evameva kho, bhikkhave,
Then at midday the king would say, ‘Look here, how is that man?’ ‘He’s still alive, Your Majesty.’ Then the Buddha, picking up a stone the size of his palm, addressed the mendicants, “What do you think, mendicants? Which is bigger: the stone the size of my palm that I’ve picked up, or the Himalayas, the king of mountains?” “Sir, the stone you’ve picked up is tiny. Compared to the Himalayas, it doesn’t count, it’s not worth a fraction, there’s no comparison.” “In the same way, compared to the suf
経典データの出典: SuttaCentral（CC0ライセンス）