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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
tatiyampi kho, ānanda, kikī kāsirājā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: ‘adhivāsetu me, bhante, bhagavā bārāṇasiyaṁ vassāvāsaṁ; evarūpaṁ saṅghassa upaṭṭhānaṁ bhavissatī’ti. ‘Alaṁ, mahārāja. Adhivuttho me vassāvāso’ti. Atha kho, ānanda, kikissa kāsirañño ‘na me kassapo bhagavā arahaṁ sammāsambuddho adhivāseti bārāṇasiyaṁ vassāvāsan’ti ahudeva aññathattaṁ, ahu domanassaṁ. Atha kho, ānanda, kikī kāsirājā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: ‘atthi nu kho,
and a third time King Kikī said to the Buddha Kassapa, ‘Sir, would the Buddha please accept my invitation to reside in Varanasi for the rainy season? The Saṅgha will be looked after in the same style.’ ‘Enough, Great King. I have already accepted an invitation for the rains residence.’ Then King Kikī, thinking, ‘The Buddha does not accept my invitation to reside for the rains in Varanasi,’ became sad and upset. Then King Kikī said to the Buddha Kassapa, ‘Sir, do you have another supporter better
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
ṭhānametaṁ, bhikkhave, vijjati yaṁ sappuriso sappurisaṁ jāneyya: ‘sappuriso ayaṁ bhavan’ti. Jāneyya pana, bhikkhave, sappuriso asappurisaṁ: ‘asappuriso ayaṁ bhavan’”ti? “Evaṁ, bhante”. “Sādhu, bhikkhave; etampi kho, bhikkhave, ṭhānaṁ vijjati yaṁ sappuriso asappurisaṁ jāneyya: Sappuriso, bhikkhave, saddhammasamannāgato hoti, sappurisabhatti hoti, sappurisacintī hoti, sappurisamantī hoti, sappurisavāco hoti, sappurisakammanto hoti, sappurisadiṭṭhi hoti; Kathañca, bhikkhave, sappuriso saddhammasama
It is possible that a true person could know of a true person: ‘This worthy one is a true person.’ But could a true person know of an untrue person: ‘This worthy one is an untrue person’?” “Yes, sir.” “Good, mendicants! That too is possible. A true person has good qualities, is devoted to true persons, and has the intentions, counsel, speech, actions, views, and giving of a true person. And how does a true person have good qualities? It’s when a true person is faithful, conscientious, prudent, l
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
中
So manasikaraṇīye dhamme pajānanto amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti.
So they apply the mind to things they should and don’t apply the mind to things they shouldn’t.
かくして彼らは、心を向けるべき事柄に心を向け、心を向けるべきでない事柄には心を向けない。
智慧
中部経典
趣旨一致
長
Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti. Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahu
They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words. They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony. They give up harsh speech. They speak in a way that’s mellow, pleasing to
智慧
中部経典
趣旨一致
長
Evaṁ kho, bhikkhave, sappuriso saddhammasamannāgato hoti. Kathañca, bhikkhave, sappuriso sappurisabhatti hoti? Idha, bhikkhave, sappurisassa ye te samaṇabrāhmaṇā saddhā hirimanto ottappino bahussutā āraddhavīriyā upaṭṭhitassatino paññavanto tyāssa mittā honti, te sahāyā. Evaṁ kho, bhikkhave, sappuriso sappurisabhatti hoti. Kathañca, bhikkhave, sappuriso sappurisacintī hoti? Idha, bhikkhave, sappuriso nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. Evaṁ kho, bhikkh
That’s how a true person has good qualities. And how is a true person devoted to true persons? It’s when a true person is a friend and companion of ascetics and brahmins who are faithful, conscientious, prudent, learned, energetic, mindful, and wise. That’s how a true person is devoted to true persons. And how does a true person have the intentions of a true person? It’s when a true person doesn’t intend to hurt themselves, hurt others, and hurt both. That’s how a true person has the intentions
智慧
中部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā mahākaccāno madhurāyaṁ viharati gundāvane. Evaṁ vutte, rājā mādhuro avantiputto āyasmantaṁ mahākaccānaṁ etadavoca: “abhikkantaṁ, bho kaccāna, abhikkantaṁ, bho kaccāna. Seyyathāpi, bho kaccāna, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā kaccānena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ kaccānaṁ saraṇaṁ gacchāmi dhammañca bhikkhu
So I have heard. At one time Venerable Mahākaccāna was staying near Madhurā, in the Nut Grass Grove. When he had spoken, King Avantiputta of Madhurā said to Mahākaccāna, “Excellent, worthy Kaccāna! 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 worthy Kaccāna has made the teaching clear in many ways. I go for refuge to the worthy Kaccāna, to the tea
このように私は聞いた。あるとき、尊者マハーカッチャーナは、マトゥラーの近く、香附子林に滞在しておられた。尊者が説き終えられると、マトゥラーのアヴァンティプッタ王は、マハーカッチャーナに向かってこう申し上げた。「ありがたいことです、カッチャーナ尊者よ。まことにありがたいことです。あたかも倒れたものを起こし、覆われたものを顕わにし、迷える者に道を示し、暗闇の中に灯火を掲げて、目ある人々がそこに在るものを見ることができるようにするがごとく、カッチャーナ尊者は、さまざまな方法をもって法を明らかにしてくださいました。私はカッチャーナ尊者に帰依し、法に……
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Atthi me tumhesu anukampā: ‘kinti me sāvakā dhammadāyādā bhaveyyuṁ, no āmisadāyādā’ti. Atthi me tumhesu anukampā: ‘kinti me sāvakā dhammadāyādā bhaveyyuṁ, no āmisadāyādā’ti. Tumhe ca me, bhikkhave, āmisadāyādā bhaveyyātha no dhammadāyādā, tumhepi tena ādiyā bhaveyyātha: ‘āmisadāyādā satthusāvakā viharanti, no dhammadāyādā’ti; ahampi tena ādiyo bhaveyyaṁ: ‘āmisadāyādā satthusāvakā viharanti, no dhammadāyādā’ti. Tumhe ca me, bhikkhave, dhammadāyādā bhaveyyātha, no āmisadāyādā, tumhepi tena na ādiy
Out of sympathy for you, I think, ‘How can my disciples become heirs in the teaching, not in things of the flesh?’ Out of sympathy for you, I think, ‘How can my disciples become heirs in the teaching, not in things of the flesh?’ If you become heirs in things of the flesh, not in the teaching, that will make you liable to the accusation: ‘The Teacher’s disciples live as heirs in things of the flesh, not in the teaching.’ And it will make me liable to the accusation: ‘The Teacher’s disciples live
汝らへの慈しみより、我はこう思う。「いかにしてわが弟子たちは、世俗の財ではなく、法における相続人となり得るであろうか」と。汝らへの慈しみより、我はこう思う。「いかにしてわが弟子たちは、世俗の財ではなく、法における相続人となり得るであろうか」と。もし汝らが法においてではなく、世俗の財において相続人となるならば、そのことは汝らに対して、「師の弟子たちは、法においてではなく、世俗の財において相続人として生きている」という非難を招くであろう。そしてそのことはまた、我に対しても、「師の弟子たちは
智慧
中部経典
趣旨一致
長
‘Caṅgavāran’ti kho, bhikkhu, pañcannetaṁ nīvaraṇānaṁ adhivacanaṁ, seyyathidaṁ— Yaṁ kho, bhikkhu, divā kammante ārabbha rattiṁ anuvitakketi anuvicāreti— kāmacchandanīvaraṇassa, byāpādanīvaraṇassa, thinamiddhanīvaraṇassa, uddhaccakukkuccanīvaraṇassa, vicikicchānīvaraṇassa. Ukkhipa caṅgavāraṁ, pajaha pañca nīvaraṇe; ‘Kummo’ti kho, bhikkhu, pañcannetaṁ upādānakkhandhānaṁ adhivacanaṁ, seyyathidaṁ— rūpupādānakkhandhassa, vedanupādānakkhandhassa, saññupādānakkhandhassa, saṅkhārupādānakkhandhassa, viññā
‘A filter of ash’ is a term for the five hindrances, that is: Thinking and considering all night about what you did during the day— the hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. ‘Throw out the filter of ash’ means ‘give up the five hindrances’ … ‘Tortoise’ is a term for the five grasping aggregates, that is: form, feeling, perception, choices, and consciousness. ‘Throw out the tortoise’ means ‘give up the five grasping aggregates’ … ‘Bu
「灰の濾過器」とは、五蓋のことである。すなわち、昼間に行ったことを夜通し思い巡らすごとく、欲貪蓋・瞋恚蓋・惛沈睡眠蓋・掉挙悪作蓋・疑蓋がそれである。「灰の濾過器を捨て去れ」とは、「五蓋を断じ捨てよ」を意味する……「亀」とは、五取蘊のことである。すなわち、色・受・想・行・識がそれである。「亀を捨て去れ」とは、「五取蘊を断じ捨てよ」を意味する……
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
智慧
中部経典
趣旨一致
長
Evametaṁ yathābhūtaṁ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṁ virājeti. Katamā ca, rāhula, vāyodhātu? Vāyodhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā vāyodhātu? Yaṁ ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ, seyyathidaṁ— uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ— ayaṁ vuccati, rāhula, ajjhattikā vāyodhātu. Yā ceva
When you truly see with right understanding, you grow disillusioned with the fire element, detaching the mind from the fire element. And what is the air element? The air element may be interior or exterior. And what is the interior air element? Anything internal, personal, that’s air, airy, and appropriated. This includes: winds that go up or down, winds in the belly or the bowels, winds that flow through the limbs, in-breaths and out-breaths; or anything else internal, personal, that’s air, air
智慧
中部経典
趣旨一致
長
Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho bhagavā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhikkhū āmantesi: Kathañca, bhikkhave, sappuriso sappurisavāco hoti? Idha, bhikkhave, sappuriso musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti. Evaṁ kho, bhikkhave, sappuriso sappurisavāco hoti. Kathañca, bhikkhave, sappuriso sa
Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting in the open surrounded by the Saṅgha of monks. Then the Buddha looked around the Saṅgha of mendicants, who were so very silent. He addressed them, And how does a true person have the speech of a true person? It’s when a true person refrains from speech that’s false, divisive, harsh, or nonsensical. That’s how a true person has the speech of a true person. And how does a true person have the action
⚠ 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 sakkesu viharati medāḷupaṁ nāma sakyānaṁ nigamo. “Atthi kho me, bhante, bhagavati dhammanvayo hoti: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. Idhāhaṁ, bhante, passāmi eke samaṇabrāhmaṇe pariyantakataṁ brahmacariyaṁ carante dasapi vassāni, vīsampi vassāni, tiṁsampi vassāni, cattārīsampi vassāni. Te aparena samayena sunhātā suvilittā kappitakesamassū pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti. Idha pa
So I have heard. At one time the Buddha was staying in the land of the Sakyans, near the Sakyan town named Medaḷumpa. “Sir, I infer about the Buddha from the teaching: ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’ It happens, sir, that I see some ascetics and brahmins leading the spiritual life only for a limited period: ten, twenty, thirty, or forty years. Some time later—nicely bathed and anointed, with hair and beard dressed—they
このように私は聞いた。ある時、世尊はサキャ族の地、メダルンパと呼ばれるサキャ族の町の近くに滞在しておられた。「尊師よ、私は教えから仏陀についてこのように推し量ります。『世尊は完全に覚られた仏陀である。教法は善く説かれている。僧伽は善く修行している』と。尊師よ、私が見るに、ある沙門や婆羅門たちは、十年、二十年、三十年、あるいは四十年という限られた期間のみ梵行を修めております。ところがその後、彼らは——身を清めて香油を塗り、髪と鬚を整えて——
智慧
中部経典
趣旨一致
長
Idhāhaṁ, bhikkhave, bhuttāvī assaṁ pavārito paripuṇṇo pariyosito suhito yāvadattho; atthi cāyaṁ bhagavato piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Sace mayaṁ na bhuñjissāma, idāni bhagavā appaharite vā chaḍḍessati, appāṇake vā udake opilāpessati. Vuttaṁ kho panetaṁ bhagavatā: “dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā”ti. Āmisaññataraṁ kho panetaṁ, yadidaṁ piṇḍapāto. Yannūnāhaṁ imaṁ piṇḍapātaṁ abhuñjitvā imināva jighacchādubbalyena evaṁ imaṁ rattindivaṁ vītināmeyyan’ti. So taṁ piṇḍap
Suppose that I had eaten and refused more food, being replete, and having had as much as I needed. And he has some extra almsfood that’s going to be thrown away. If we don’t eat it he’ll throw it away. But the Buddha has also said: “Be my heirs in the teaching, not in things of the flesh.” And almsfood is one of the things of the flesh. Instead of eating this almsfood, why don’t I spend this day and night weak with hunger?’ And that’s what they did. Then the second of those mendicants thought, ‘
私がすでに食事を終え、十分に満ち足りて、必要なだけのものをいただいたとしよう。そして彼のもとには、捨てられようとしている余分の托鉢食がある。我々が食べなければ、彼はそれを捨ててしまうだろう。しかし、仏陀はこうも説かれた。「法における我が後継者となれ、肉身の物事における後継者となるな」と。そして托鉢食とは、まさに肉身の物事のひとつである。この托鉢食を食べるくらいならば、この一日一夜を飢えの苦しみの中に過ごしたほうがよいのではないか』と。そして彼らはそのようにした。次いで、それらの比丘のうちの二人目の者が思った。『
智慧
中部経典
趣旨一致
長
ayaṁ rattiṁ dhūmāyanā. ghānaviññeyyānaṁ gandhānaṁ …pe… jivhāviññeyyānaṁ rasānaṁ …pe… kāyaviññeyyānaṁ phoṭṭhabbānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. Ukkhipa asisūnaṁ, pajaha pañca kāmaguṇe; ‘Maṁsapesī’ti kho, bhikkhu, nandīrāgassetaṁ adhivacanaṁ. Ukkhipa maṁsapesiṁ, pajaha nandīrāgaṁ; ‘Nāgo’ti kho, bhikkhu, khīṇāsavassetaṁ bhikkhuno adhivacanaṁ. Tiṭṭhatu nāgo, mā nāgaṁ ghaṭṭesi; namo karohi nāgassāti ayametassa attho”ti. Yaṁ kho, bhikkhu, rattiṁ anuvitakketvā
this is the fuming at night. Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. ‘Throw out the butcher’s knife and chopping board’ means ‘give up the five kinds of sensual stimulation’ … ‘Scrap of meat’ is a term for greed and relishing. ‘Throw out the scrap of meat’ means ‘give up greed and relishing’ … ‘Cobra’ is a term for a mendicant who has ended the defilements. This is the meaning of:
これが夜の煙霧である。鼻によって知られる香り……舌によって知られる味……身によって知られる触れ——それらは好ましく、望ましく、心地よく、快適であり、官能的で、心を掻き立てるものである。「屠刀と俎板を捨て去れ」とは「五種の欲楽の刺激を捨て去れ」を意味する……「肉の切れ端」とは、貪欲と耽溺を指す言葉である。「肉の切れ端を捨て去れ」とは「貪欲と耽溺を捨て去れ」を意味する……「コブラ」とは、諸々の煩悩を滅尽した比丘を指す言葉である。これが以下の偈の意味するところである：
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
ubbhaṭṭhakassa ce, bhikkhave …pe… Kathañca, bhikkhave, bhikkhu samaṇasāmīcippaṭipadaṁ paṭipanno hoti? Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā pahīnā hoti, byāpannacittassa byāpādo pahīno hoti, kodhanassa kodho pahīno hoti, upanāhissa upanāho pahīno hoti, makkhissa makkho pahīno hoti, paḷāsissa paḷāso pahīno hoti, issukissa issā pahīnā hoti, maccharissa macchariyaṁ pahīnaṁ hoti, saṭhassa sāṭheyyaṁ pahīnaṁ hoti, māyāvissa māyā pahīnā hoti, pāpicchassa pāpikā icchā pahīnā hoti, m
standing continually … And how does a mendicant practice in the way that is proper for an ascetic? Any mendicant who has given up covetousness, ill will, irritability, acrimony, disdain, contempt, jealousy, stinginess, deviousness, deceit, corrupt wishes, and wrong view is practicing in the way that is proper for an ascetic, I say. And that is due to giving up these stains, defects, and dregs of an ascetic, these grounds for rebirth in places of loss, to be experienced in bad places. They see th
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Katamā ca, rāhula, ākāsadhātu? Ākāsadhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā ākāsadhātu? Yaṁ ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ upādinnaṁ, seyyathidaṁ— kaṇṇacchiddaṁ nāsacchiddaṁ mukhadvāraṁ, yena ca asitapītakhāyitasāyitaṁ ajjhoharati, yattha ca asitapītakhāyitasāyitaṁ santiṭṭhati, yena ca asitapītakhāyitasāyitaṁ adhobhāgaṁ nikkhamati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ, aghaṁ aghagataṁ, vivaraṁ vivaragataṁ, asamphuṭṭhaṁ, maṁsalohitehi upād
And what is the space element? The space element may be interior or exterior. And what is the interior space element? Anything internal, personal, that’s space, spacious, and appropriated. This includes: the ear canals, nostrils, and mouth; and the space for swallowing what is eaten and drunk, the space where it stays, and the space for excreting it from the nether regions; or anything else internal, personal, that’s space, spacious, and appropriated. This is called the interior space element. T
智慧
中部経典
趣旨一致
長
So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Tena kho pana samayena ghoṭamukho brāhmaṇo bārāṇasiṁ anuppatto hoti kenacideva karaṇīyena. Atha kho ghoṭamukho brāhmaṇo jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena khemiy
They act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. Now at that time the brahmin Ghoṭamukha had arrived at Varanasi on some business. Then as he was going for a walk he went to the Khemiya Mango Grove. At that time
智慧
中部経典
趣旨一致
長
atthi cāyaṁ bhagavato piṇḍapāto atirekadhammo chaḍḍanīyadhammo. siyā ca me piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Sace mayaṁ na bhuñjissāma, idāni bhagavā appaharite vā chaḍḍessati, appāṇake vā udake opilāpessati. Yannūnāhaṁ imaṁ piṇḍapātaṁ bhuñjitvā jighacchādubbalyaṁ paṭivinodetvā evaṁ imaṁ rattindivaṁ vītināmeyyan’ti. So taṁ piṇḍapātaṁ bhuñjitvā jighacchādubbalyaṁ paṭivinodetvā evaṁ taṁ rattindivaṁ vītināmeyya. Kiñcāpi so, bhikkhave, bhikkhu taṁ piṇḍapātaṁ bhuñjitvā jighacchādubbalyaṁ paṭi
And he has some extra almsfood that’s going to be thrown away. And there was some extra almsfood that was going to be thrown away. If we don’t eat it he’ll throw it away. Why don’t I eat this almsfood, then spend the day and night having got rid of my hunger and weakness?’ And that’s what they did. Even though that mendicant, after eating the almsfood, spent the day and night rid of hunger and weakness, it is the former mendicant who is more worthy of respect and praise. Why is that? Because for
長い時間をかけて、その功徳は同法の者たちに利益と安楽をもたらすことになるからである。それゆえ、この比丘こそが、より尊敬と称讃に値するのである。
さて、余った施食があり、それは捨てられようとしていた。「もし我らがこれを食べなければ、彼はこれを捨ててしまうであろう。ならば、この施食を食し、飢えと疲弊を除いて、昼夜を過ごすことにしようではないか」と。そして彼らはその通りにした。かの比丘が、その施食を食して飢えと疲弊を去り、昼夜を過ごしたとしても、それよりも前の比丘の方が、より尊敬と称讃に値するのである。それは何故か。それは、
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Idamavoca bhagavā. Attamano āyasmā kumārakassapo bhagavato bhāsitaṁ abhinandīti. ayaṁ divā pajjalanā. ‘Brāhmaṇo’ti kho, bhikkhu, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. ‘Sumedho’ti kho, bhikkhu, sekkhassetaṁ bhikkhuno adhivacanaṁ. ‘Satthan’ti kho, bhikkhu, ariyāyetaṁ paññāya adhivacanaṁ. ‘Abhikkhaṇan’ti kho, bhikkhu, vīriyārambhassetaṁ adhivacanaṁ.
That is what the Buddha said. Satisfied, Venerable Kassapa the Prince approved what the Buddha said. this is the flaming by day. ‘Brahmin’ is a term for the Realized One, the perfected one, the fully awakened Buddha. ‘Clever one’ is a term for the trainee mendicant. ‘Sword’ is a term for noble wisdom. ‘Digging’ is a term for rousing energy.
かく世尊は説かれた。高貴なるカッサパ尊者は、世尊の御言葉に満足し、随喜された。これが昼間の燃焼である。「婆羅門」とは、如来、応供、正等覚者たる仏陀を指す言葉である。「賢者」とは、学道にある比丘を指す言葉である。「剣」とは、聖なる智慧を指す言葉である。「掘ること」とは、精進を奮い起こすことを指す言葉である。
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Atha kho, mahārāja, ghaṭikāro kumbhakāro yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca: “ko kumbhiyā odanaṁ gahetvā pariyogā sūpaṁ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto”ti? “Kassapo, tāta, bhagavā arahaṁ sammāsambuddho kumbhiyā odanaṁ gahetvā pariyogā sūpaṁ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto”ti? Atha kho, mahārāja, ghaṭikārassa kumbhakārassa etadahosi: Atha kho bhagavā maggā okkamma aññatarasmiṁ padese sitaṁ pātvākāsi. Atha kho āyasmato ānandassa etadahosi: “ko n
Then Ghaṭīkāra went up to his parents and said, “Who took rice from the pot and sauce from the pan, ate it, and left?” “It was the Buddha Kassapa, my dear.” Then Ghaṭīkāra thought, Then the Buddha left the road, and at a certain spot he smiled. Then Venerable Ānanda thought, “What is the cause, what is the reason why the Buddha smiled? Realized Ones do not smile for no reason.” So Ānanda arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said, “What is the cause,
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
長
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. “jāneyya nu kho, bhikkhave, asappuriso asappurisaṁ: “Sādhu, bhikkhave; etampi kho, bhikkhave, aṭṭhānaṁ anavakāso yaṁ asappuriso sappurisaṁ jāneyya: ‘asappuriso ayaṁ bhavan’”ti? “No hetaṁ, bhante”. “Sādhu, bhikkhave; aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ asappuriso asappurisaṁ jāneyya: ‘asappuriso ayaṁ bhavan’ti. Jāneyya pana, bhikkhave, asappuriso sappurisaṁ:
Satisfied, the mendicants approved what the Buddha said. “Mendicants, could an untrue person know of an untrue person: “Good, mendicants! That too is impossible. ‘This worthy one is an untrue person’?” “No, sir.” “Good, mendicants! It’s impossible, it can’t happen, that an untrue person could know of an untrue person: ‘This worthy one is an untrue person.’ But could an untrue person know of a true person:
経典データの出典: SuttaCentral（CC0ライセンス）