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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
‘Dvidhāpatho, bhadante’ti. Brāhmaṇo evamāha: ‘ukkhipa dvidhāpathaṁ; abhikkhaṇa, sumedha, satthaṁ ādāyā’ti. Abhikkhaṇanto sumedho satthaṁ ādāya addasa caṅgavāraṁ. Brāhmaṇo evamāha: ‘Caṅgavāro, bhadante’ti. Brāhmaṇo evamāha: ‘ukkhipa caṅgavāraṁ; abhikkhaṇa, sumedha, satthaṁ ādāyā’ti.
‘A forked path, sir!’ The brahmin said, ‘Throw out the forked path! Dig, clever one, having picked up the sword!’ Picking up the sword and digging, the clever one saw a filter of ash: The brahmin said, ‘A filter of ash, sir!’ The brahmin said, ‘Throw out the filter of ash! Dig, clever one, having picked up the sword!’
「二叉路がございます、師よ！」
バラモンは言われた、「その二叉路を取り除け！賢き者よ、剣を手に取りて、掘り進めよ！」
剣を手に取り掘り進めると、賢き者は灰の濾し器を見出した。
「灰の濾し器がございます、師よ！」
バラモンは言われた、「その灰の濾し器を取り除け！賢き者よ、剣を手に取りて、さらに掘り進めよ！」
智慧
中部経典
趣旨一致
長
Siyā kho pana, bhikkhave, tumhākaṁ evamassa: ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. ‘Indriyesu guttadvārā bhavissāma; cakkhunā rūpaṁ disvā na nimittaggāhī nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā
Now, mendicants, you might think, ‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, and our sense doors are restrained. This is sufficient …’ You should train yourselves like this: ‘We will restrain our sense doors. When we see a sight with our eyes, we won’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this
智慧
中部経典
趣旨一致
長
yā vā rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? “Yvāyaṁ, bho gotama, tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando, ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.
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 sabbath?” “The full moon at midnight in the clear and cloudless heavens on the fifteenth day sabbath.”
智慧
中部経典
趣旨一致
長
So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṁ, na daṇḍamantaraṁ, na musalamantaraṁ, na dvinnaṁ bhuñjamānānaṁ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṁ na maṁsaṁ, na suraṁ na merayaṁ na thusodakaṁ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko …pe… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti …pe… sattahipi
They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who lives with a man; or where there’s a hound waiting or flies buzzing. They accept no fish or meat or beer or wine, and drink no fermented gruel. They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls.
智慧
中部経典
趣旨一致
長
Ye keci saṅkhārā—atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, ye dūre santike vā—ayaṁ saṅkhārakkhandho. Yaṁ kiñci viññāṇaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā—ayaṁ viññāṇakkhandho. Ettāvatā kho, bhikkhu, khandhānaṁ khandhādhivacanaṁ hotī”ti. “Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya? Nāmarūpaṁ kho, bhikkhu, hetu, nāmarūpaṁ paccayo viññāṇakkhandhassa
Any kind of choices at all … Any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: this is called the aggregate of consciousness. That’s the scope of the term ‘aggregates’ as applied to the aggregates.” “What is the cause, sir, what is the reason why the aggregate of form is found? Name and form are the reasons why the aggregate of consciousness is found.” What is the cause, what is the reason why the aggregate of fee
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosalesu viharati naḷakapāne palāsavane. Idhānuruddhā, bhikkhu suṇāti: ‘itthannāmo bhikkhu kālaṅkato; so bhagavatā byākato— aññāya saṇṭhahī’ti. So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā: ‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo so āyasmā ahosi itipi, evaṁpañño so āyasmā ahosi itipi, evaṁvihārī so āyasmā ahosi itipi, evaṁvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasa
So I have heard. At one time the Buddha was staying in the land of the Kosalans near Naḷakapāna in the grove of flame-of-the-forest trees. Take a monk who hears this: ‘The monk named so-and-so has passed away. The Buddha has declared that he was enlightened.’ And he’s either seen for himself, or heard from someone else, that that venerable had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that monk’s faith, ethics, learning, generosity, and wisdom, he a
以下に翻訳を示します。
———
かくのごとく、我は聞けり。ある時、世尊はコーサラ国のナーラカパーナの近く、炎の樹の林の中に留まっておられた。ある比丘がこのように聞いたとする。「これこれの比丘は亡くなられた。世尊はその比丘が悟りを得たと宣言された」と。そして彼は、自らの目によって、あるいは他者の言葉によって、その長老がかかる戒徳を備え、かかる資質を有し、かかる智慧を具え、かかる禅定を修め、あるいはかかる解脱を得ておられたことを知っている。その比丘の信心、持戒、多聞、布施、および智慧を憶念するならば、彼は……
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti. Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme manasi karoti? ime dhammā manasikaraṇīyā ye dhamme na manasi karoti. Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo
So they apply the mind to things they shouldn’t and don’t apply the mind to things they should. And what are the things to which they apply the mind but should not? These are the things to which they do not apply the mind but should. They are the things that, when the mind is applied to them, give rise to unarisen defilements and make arisen defilements grow: the defilements of sensual desire, desire to be reborn, and ignorance. These are the things to which they apply the mind but should not. A
かくして彼らは、心を向けるべからざるものに心を向け、心を向けるべきものに心を向けない。では、心を向けるべからざるに心を向けるとは、いかなることか。また、心を向けるべきに心を向けないとは、いかなることか。それらとは、心をそこに向けることによって、いまだ生じていない煩悩を生ぜしめ、すでに生じた煩悩をさらに増長せしめるものである。すなわち、欲愛・有愛・無明の諸漏がそれである。これらこそ、心を向けるべからざるに心を向けるということである。
智慧
中部経典
趣旨一致
長
Abhikkhaṇanto sumedho satthaṁ ādāya addasa kummaṁ. ‘Kummo, bhadante’ti. Brāhmaṇo evamāha: ‘ukkhipa kummaṁ; abhikkhaṇa, sumedha, satthaṁ ādāyā’ti. Abhikkhaṇanto sumedho satthaṁ ādāya addasa asisūnaṁ. ‘abhikkhaṇa, sumedha, satthaṁ ādāyā’ti. ‘Asisūnā, bhadante’ti. Brāhmaṇo evamāha: ‘ukkhipa asisūnaṁ;
Picking up the sword and digging, the clever one saw a tortoise: ‘A tortoise, sir!’ The brahmin said, ‘Throw out the tortoise! Dig, clever one, having taken up the sword!’ Picking up the sword and digging, the clever one saw a butcher’s knife and chopping board: ‘Dig, clever one, having picked up the sword!’ ‘A butcher’s knife and chopping board, sir!’ The brahmin said, ‘Throw out the butcher’s knife and chopping board!
剣を手に取り掘り進めると、賢者は亀を見つけた。「亀でございます、師よ！」婆羅門は言った。「亀を投げ捨てよ！剣を手に取り、掘り進めよ、賢者よ！」剣を手に取り掘り進めると、賢者は料理刀と俎板を見つけた。「料理刀と俎板でございます、師よ！」婆羅門は言った。「料理刀と俎板を投げ捨てよ！剣を手に取り、掘り進めよ、賢者よ！」
智慧
中部経典
趣旨一致
長
Atha kho bhagavā parittaṁ udakāvasesaṁ udakādhāne ṭhapetvā āyasmantaṁ rāhulaṁ āmantesi: “passasi no tvaṁ, rāhula, imaṁ parittaṁ udakāvasesaṁ udakādhāne ṭhapitan”ti? “Evaṁ, bhante”. “Evaṁ parittakaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā”ti. Atha kho bhagavā parittaṁ udakāvasesaṁ chaḍḍetvā āyasmantaṁ rāhulaṁ āmantesi: “passasi no tvaṁ, rāhula, parittaṁ udakāvasesaṁ chaḍḍitan”ti? “Evaṁ, bhante”. “Evaṁ chaḍḍitaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde la
Then the Buddha, leaving a little water in the pot, addressed Rāhula, “Rāhula, do you see this little bit of water left in the pot?” “Yes, sir.” “That’s how little of the ascetic’s nature is left in those who are not ashamed to tell a deliberate lie.” Then the Buddha, discarding what little water was left in the pot, said to Rāhula, “Do you see this little bit of water that was discarded?” “Yes, sir.” “That’s how the ascetic’s nature is discarded in those who are not ashamed to tell a deliberate
智慧
中部経典
趣旨一致
長
Katamo ca, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto? Idha, brāhmaṇa, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto, brāhmaṇo vā mahāsālo. So puratthimena nagarassa navaṁ santhāgāraṁ kārāpetvā kesamassuṁ ohāretvā kharājinaṁ nivāsetvā sappitelena kāyaṁ abbhañjitvā magavisāṇena piṭṭhiṁ kaṇḍuvamāno navaṁ santhāgāraṁ pavisati saddhiṁ mahesiyā brāhmaṇena ca purohitena. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṁ kappeti.
And what individual mortifies themselves and others, being committed to the practice of mortifying themselves and others? It’s when an individual is an anointed aristocratic king or a well-to-do brahmin. He has a new ceremonial hall built to the east of the citadel. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the hall with his chief queen and the brahmin high priest. There he lies on the ba
智慧
中部経典
趣旨一致
中
Phasso hetu, phasso paccayo vedanākkhandhassa paññāpanāya. Phasso hetu, phasso paccayo saññākkhandhassa paññāpanāya. Phasso hetu, phasso paccayo saṅkhārakkhandhassa paññāpanāya.
Contact is the reason why the aggregates of feeling, perception, and choices are found.
智慧
中部経典
趣旨一致
長
‘ye kira, bho, loke pāpakāni akusalāni kammāni karonti te evarūpā vividhā kammakāraṇā karīyanti. Aho vatāhaṁ manussattaṁ labheyyaṁ. Tathāgato ca loke uppajjeyya arahaṁ sammāsambuddho. Tañcāhaṁ bhagavantaṁ payirupāseyyaṁ. So ca me bhagavā dhammaṁ deseyya. Tassa cāhaṁ bhagavato dhammaṁ ājāneyyan’ti. Taṁ kho panāhaṁ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi, api ca yadeva sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadevāhaṁ vadāmī”ti. Tamenaṁ, bhikkhave, nirayapālā nānābāhāsu gahet
‘Those who do such bad deeds in the world receive these many different punishments. Oh, I hope I may be reborn as a human being! And that a Realized One—a perfected one, a fully awakened Buddha—arises in the world! And that I may pay homage to the Buddha! Then the Buddha can teach me Dhamma, so that I may understand his teaching.’ Now, I don’t say this because I’ve heard it from some other ascetic or brahmin. I only say it because I’ve known, seen, and realized it for myself.” The wardens of hel
⚠ 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 me sutaṁ— ekaṁ samayaṁ bhagavā kāsīsu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ. Tatra kho bhagavā bhikkhū āmantesi: Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: “No hetaṁ, bhante”. ‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṁ ajānanto ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ pajahathā’ti vadeyyaṁ; api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti? “No hetaṁ, bhante”. “Ya
So I have heard. At one time the Buddha was wandering in the land of the Kāsis together with a large Saṅgha of mendicants. There the Buddha addressed the mendicants: Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: “No, sir.” ‘When someone feels this kind of neutral feeling, unskillful qualities grow and skillful qualities decline.’ Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of neutral feeling’?” “No, sir.” “Bu
以下は翻訳文です。
このように私は聞いた。あるとき、世尊は多くの比丘の僧伽とともに、カーシ国を遊行されていた。そこで世尊は比丘たちに告げられた。「さて、もし私がこのことを、知らず、見ず、了解せず、証得せず、智慧をもって体験していなかったとしよう。すなわち、『ある種の捨受を感受するとき、不善法が増大し、善法が衰退する』と。これを知らずして、私が『そなたたちはこの種の捨受を捨て去るべきである』と説くことは、果たして適切であろうか。」「いいえ、世尊よ、それは適切ではございません。」「また、もし私がこのことを、知らず、見ず、了解せず、証得せず、智慧をもって体験していなかったとしよう。すなわち、『ある種の捨受を感受するとき、善法が増大し、不善法が衰退する』と。これを知らずして、私が『そなたたちはこの種の捨受を保ち続けるべきである』と説くことは、果たして適切であろうか。」「いいえ、世尊よ、それは適切ではございません。」
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati— Tassa amanasikaraṇīyānaṁ dhammānaṁ manasikārā manasikaraṇīyānaṁ dhammānaṁ amanasikārā anuppannā ceva āsavā uppajjanti uppannā ca āsavā pavaḍḍhanti. So evaṁ ayoniso manasi karoti: ‘ahosiṁ nu kho ahaṁ atītamaddhānaṁ? Na nu kho ahosiṁ atītamaddhānaṁ? Kiṁ nu kho ahosiṁ atītamaddhānaṁ? Kathaṁ nu kho ahosiṁ atītamaddhānaṁ? Kiṁ hutvā kiṁ ahosiṁ nu kho ahaṁ atītamaddhānaṁ? Bhavissāmi nu kho ahaṁ anāgatamaddhānaṁ? Na nu kho bhavissāmi
and ignorance. Because of applying the mind to what they should not and not applying the mind to what they should, unarisen defilements arise and arisen defilements grow. This is how they apply the mind irrationally: ‘Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? After being what, what did I become in the past? Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? After being w
無明に関しても同様である。注意を向けるべきでないものに注意を向け、注意を向けるべきものに注意を向けないがゆえに、未生の煩悩は生じ、已生の煩悩はさらに増大する。これが非如理作意の様相である。すなわち、「我は過去世に存在したであろうか。存在しなかったであろうか。過去世において我はいかなる者であったか。いかなるありさまであったか。いかなる者であってから、いかなる者となったか。我は未来世に存在するであろうか。存在しないであろうか。未来世において我はいかなる者となるであろうか。いかなるありさまとなるであろうか。いかなる者であってから、いかなる者と
智慧
中部経典
趣旨一致
長
abhikkhaṇa, sumedha, satthaṁ ādāyā’ti. Abhikkhaṇanto sumedho satthaṁ ādāya addasa maṁsapesiṁ. ‘Maṁsapesi, bhadante’ti. Brāhmaṇo evamāha: ‘ukkhipa maṁsapesiṁ; abhikkhaṇa, sumedha, satthaṁ ādāyā’ti. Abhikkhaṇanto sumedho satthaṁ ādāya addasa nāgaṁ. Abhikkhaṇanto sumedho satthaṁ ādāya addasa laṅgiṁ ‘Nāgo, bhadante’ti. Brāhmaṇo evamāha:
Dig, clever one, having picked up the sword!’ Picking up the sword and digging, the clever one saw a scrap of meat: ‘A scrap of meat, sir!’ The brahmin said, ‘Throw out the scrap of meat! Dig, clever one, having picked up the sword!’ Picking up the sword and digging, the clever one saw a cobra: Picking up the sword and digging, the clever one saw a sticking point: ‘A cobra, sir!’ The brahmin said,
「賢者よ、剣を手に取り、掘れ！」賢者は剣を手に取りて掘り進めると、肉の切れ端を見出せり。「師よ、肉の切れ端にございます！」バラモンは言えり、「その肉の切れ端を投げ捨てよ！賢者よ、剣を手に取り、掘れ！」賢者は剣を手に取りて掘り進めると、行き詰まりを見出せり。さらに掘り進めると、一匹の毒蛇を見出せり。「師よ、毒蛇にございます！」バラモンは言えり、
智慧
中部経典
趣旨一致
長
“Evaṁ, bhante”. “Evaṁ nikkujjitaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā”ti. Atha kho bhagavā taṁ udakādhānaṁ ukkujjitvā āyasmantaṁ rāhulaṁ āmantesi: “passasi no tvaṁ, rāhula, imaṁ udakādhānaṁ rittaṁ tucchan”ti? “Evaṁ, bhante”. “Evaṁ rittaṁ tucchaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjāti. Seyyathāpi, rāhula, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṁ karoti, pacchimehipi pādehi kammaṁ karoti, purim
“Yes, sir.” “That’s how the ascetic’s nature is turned upside down in those who are not ashamed to tell a deliberate lie.” Then the Buddha, turning the pot right side up, said to Rāhula, “Do you see how this pot is vacant and hollow?” “Yes, sir.” “That’s how vacant and hollow the ascetic’s nature is in those who are not ashamed to tell a deliberate lie. Suppose there was a royal bull elephant with tusks like chariot-poles, able to draw a heavy load, pedigree and battle-hardened. In battle it use
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
長
Atha kho, ānanda, kikī kāsirājā bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi bārāṇasiyā niyyāsi mahaccarājānubhāvena kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ dassanāya. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova yena kassapo bhagavā arahaṁ sammāsambuddho tenupasaṅkami; upasaṅkamitvā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho, ānanda, kikiṁ kāsirājānaṁ kassapo bhagavā arah
He had the finest carriages harnessed. He then mounted a fine carriage and, along with other fine carriages, set out in full royal pomp from Varanasi to see the Buddha Kassapa. He went by carriage as far as the terrain allowed, then descended and approached the Buddha Kassapa on foot. He bowed and sat down to one side. The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk. Then King Kikī said to the Buddha, ‘Sir, would the Buddha together with the mendicant Saṅgha please
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena suci
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 the lay life to homelessness. Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. They give up stealing. They take only what’s given, and expect only what’s
智慧
中部経典
趣旨一致
長
‘tiṭṭhatu nāgo, mā nāgaṁ ghaṭṭesi; namo karohi nāgassā’ti. Ime kho tvaṁ, bhikkhu, pañhe bhagavantaṁ upasaṅkamitvā puccheyyāsi, yathā ca te bhagavā byākaroti tathā naṁ dhāreyyāsi. Nāhaṁ taṁ, bhikkhu, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo imesaṁ pañhānaṁ veyyākaraṇena cittaṁ ārādheyya aññatra tathāgatena vā, tathāgatasāvakena vā, ito vā pana sutvā”ti— Idamavoca sā devatā. Idaṁ vatvā tatthevantaradhāyi. ‘laṅgī, bhadante’ti. Brāhmaṇo evamāha: ‘ukkhi
‘Leave the cobra! Do not disturb the cobra! Worship the cobra!’ Mendicant, go to the Buddha and ask him about this riddle. You should remember it in line with his answer. I don’t see anyone in this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to this riddle except for the Realized One or his disciple or someone who has heard it from them.” That is what that deity said before vanishing right t
「その蛇を去れ！その蛇を乱すな！その蛇を礼拝せよ！」
比丘よ、仏陀のもとに赴き、この謎についてお尋ねするがよい。そして、その御答えのとおりに、よく心に刻むがよい。この世において――神々、魔羅、梵天を有し、沙門・婆羅門・神々・人々からなるこの衆生の世界において――如来、もしくはその弟子、あるいは如来より直接この教えを聞いた者を除いて、この謎に対して満足すべき答えを与え得る者を、私はいまだ見出すことができない。」
かの天神はそのように告げると、その場でたちまち姿を消した。
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Apariccattaṁ kho rañño nāgassa jīvitan’ti. Yato kho, rāhula, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṁ karoti, pacchimehipi pādehi kammaṁ karoti …pe… naṅguṭṭhenapi kammaṁ karoti, soṇḍāyapi kammaṁ karoti, tattha hatthārohassa evaṁ hoti: ‘ayaṁ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṁ karoti, pacchimehipi pādehi kammaṁ karoti, purimenapi kāyena kammaṁ karoti, pacchimenapi kāyena kammaṁ karoti, sīsenap
It has not yet given its life.’ But when that royal bull elephant … in battle uses its fore-feet and hind-feet, its fore-quarters and hind-quarters, its head, ears, tusks, and tail, and its trunk, its rider thinks: ‘This royal bull elephant … in battle uses its fore-feet and hind-feet, its fore-quarters and hind-quarters, its head, ears, tusks, and tail, and its trunk. It has given its life. Now there is nothing that royal bull elephant would not do.’ In the same way, when someone is not ashamed
⚠ 自己責任論に誤解されやすい
経典データの出典: SuttaCentral（CC0ライセンス）