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智慧
中部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā videhesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. Gacchanto kho pana so bhavaṁ gotamo dakkhiṇeneva pādena paṭhamaṁ pakkamati. So nātidūre pādaṁ uddharati, nāccāsanne pādaṁ nikkhipati; so nātisīghaṁ gacchati, nātisaṇikaṁ gacchati; na ca adduvena adduvaṁ saṅghaṭṭento gacchati, na ca gopphakena gopphakaṁ saṅghaṭṭento gacchati. So gacchanto na satthiṁ unnāmeti, na satthiṁ onāmeti; na satthiṁ sannāmeti, na satthiṁ vināmeti. Gacchato
So I have heard. At one time the Buddha was wandering in the land of the Videhans together with a large Saṅgha of five hundred mendicants. When he’s walking he takes the first step with the right foot. He doesn’t lift his foot too far or place it too near. He doesn’t walk too slow or too fast. He walks without knocking his knees or ankles together. When he’s walking he keeps his thighs neither too straight nor too bent, neither too tight nor too loose. When he walks, only the lower half of his b
このように私は聞いた。あるとき、世尊はヴィデーハの地において、五百人の比丘よりなる大きな僧伽とともに遊行されていた。歩まれるとき、まず右足を踏み出される。足を高く上げすぎることもなく、近くに置きすぎることもない。歩みが遅すぎることもなく、速すぎることもない。膝と踝を互いにぶつけることなく歩まれる。歩まれるとき、両の腿は真っ直ぐすぎることも曲がりすぎることもなく、力みすぎることも緩みすぎることもない。歩まれるとき、御身の下半身のみが
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
‘kinti me sāvakā dhammadāyādā bhaveyyuṁ, no āmisadāyādā’”ti. Atha dve bhikkhū āgaccheyyuṁ jighacchādubbalyaparetā. Tyāhaṁ evaṁ vadeyyaṁ: ‘ahaṁ khomhi, bhikkhave, bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; atthi ca me ayaṁ piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Sace ākaṅkhatha, bhuñjatha, no ce tumhe bhuñjissatha, idānāhaṁ appaharite vā chaḍḍessāmi, appāṇake vā udake opilāpessāmī’ti. Tatrekassa bhikkhuno evamassa: ‘bhagavā kho bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvada
‘How can my disciples become heirs in the teaching, not in things of the flesh?’” Then two mendicants were to come who were weak with hunger. I’d say to them, ‘Mendicants, I have eaten and refused more food, being replete, and having had as much as I need. And there is this extra almsfood that’s going to be thrown away. Eat it if you like. Otherwise I’ll throw it out where there is little that grows, or drop it into water that has no living creatures.’ Then one of those mendicants thought, ‘The
「いかにして我が弟子たちは、肉身の事物においてではなく、教法において相続者となり得るであろうか」と。そのとき、飢えに苦しんで憔悴した二人の比丘がやって来たとしよう。私は彼らに告げるであろう。「比丘たちよ、私はすでに食事を終え、満ち足りて、必要なだけのものを受け、さらなる食物を辞退した。そして今、捨てられようとしている余りの托鉢食がここにある。もし望むならば食べなさい。さもなくば、草木の乏しい場所に捨てるか、あるいは生き物のいない水の中に沈めるであろう」と。そのとき、その二人の比丘のうちの一人はこのように思った。「世尊は……」
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
“No hidaṁ, āvuso”. “No hidaṁ, āvuso”. “Kiṁ panāvuso, cittavisuddhi anupādāparinibbānan”ti? “Kiṁ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbānan”ti? “Kiṁ panāvuso, kaṅkhāvitaraṇavisuddhi anupādāparinibbānan”ti? “Kiṁ nu kho, āvuso, maggāmaggañāṇadassanavisuddhi anupādāparinibbānan”ti? “‘Kiṁ nu kho, āvuso, sīlavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. Yathākathaṁ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti? “Sīlavisuddhiñce, āvuso, bhagavā anupādāparinibbāna
“Certainly not.” “Certainly not, reverend.” “Is purification of mind … purification of view … purification by traversing doubt … purification of knowledge and vision of what is the path and what is not the path … “When asked each of these questions, you answered, ‘Certainly not.’ How then should we see the meaning of this statement?” “If the Buddha had declared purification of ethics to be complete extinguishment with no fuel for grasping, he would have declared that which grasps fuel to be comp
「まったく然らず」「まことに然らず、尊者よ」「心の清浄は……見の清浄は……疑いを超越することによる清浄は……道と非道の知見による清浄は……」
これらの問いのいずれに対しても、あなたは「まったく然らず」とお答えになりました。されば、この言葉の意味をいかに理解すべきでしょうか」
「もし世尊が、戒の清浄をもって、取著の燃料なき完全な涅槃であると説かれたならば、世尊は、取著の燃料を把持するものを完全な涅槃と説かれたことになってしまいます。
智慧
中部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi yena āpaṇaṁ nāma aṅguttarāpānaṁ nigamo tadavasari. Atha kho selassa brāhmaṇassa etadahosi: “ghosopi kho eso dullabho lokasmiṁ—yadidaṁ ‘buddho’ti. Āgatāni kho panamhākaṁ mantesu dvattiṁsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvar
So I have heard. At one time the Buddha was wandering together with a large Saṅgha of 1,250 mendicants in the land of the Aṅguttarāpans when he arrived at a town of theirs named Āpaṇa. Then Sela thought, “It’s hard to even find the word ‘awakened one’ in the world. The thirty-two marks of a great man have been handed down in our hymns. A great man who possesses these has only two possible destinies, no other. If he stays at home he becomes a king, a wheel-turning monarch, a just and principled k
かくの如く我れは聞けり。ある時、世尊はアンガッタラーパン国を遊行されるにあたり、千二百五十人の大いなる比丘僧伽とともに、アーパナという名のその国の町に到着された。その時、セーラはこのように思った。「『覚れる者』という言葉でさえ、この世に見出すことは難しい。偉大なる人の三十二相は、我らの讃歌の中に伝えられてきた。これらの相を具えた偉大なる人には、ただ二つの定まれる運命があるのみにして、他はない。もし彼が在家にとどまるならば、転輪聖王となり、正義にして道理ある王となる。」
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Diṭṭhivisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. Kaṅkhāvitaraṇavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. Maggāmaggañāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. Paṭipadāñāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparin
purification of view … purification by traversing doubt … purification of knowledge and vision of what is the path and what is not the path … purification of knowledge and vision of the practice … If the Buddha had declared purification of knowledge and vision to be complete extinguishment with no fuel for grasping, he would have declared that which grasps fuel to be complete extinguishment without grasping fuel. But if complete extinguishment with no fuel for grasping was something apart from t
見解の清浄……疑いを渡ることによる清浄……道と非道との知見の清浄……実践の知見の清浄……もし世尊が、取著の燃料なき完全な涅槃を、知見の清浄そのものであると説かれたならば、それは燃料を取著するものを、燃料を取著することなき完全な涅槃として説かれたことになってしまうであろう。しかしもし、取著の燃料なき完全な涅槃が、そ
智慧
中部経典
趣旨一致
長
“ko kaḷopiyā kummāsaṁ gahetvā pariyogā sūpaṁ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto”ti? “Kassapo, tāta, bhagavā arahaṁ sammāsambuddho kaḷopiyā kummāsaṁ gahetvā pariyogā sūpaṁ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto”ti. Atha kho, mahārāja, ghaṭikārassa kumbhakārassa etadahosi: Ekamidāhaṁ, mahārāja, samayaṁ tattheva vegaḷiṅge nāma gāmanigame viharāmi. “ke āvesanaṁ uttiṇaṁ karontī”ti? “Bhikkhū, bhagini, kassapassa bhagavato arahato sammāsambuddhassa kuṭi ovassatī”ti. “Haratha, bhante, harath
“Who took porridge from the pot and sauce from the pan, ate it, and left?” “It was the Buddha Kassapa, my dear.” Then Ghaṭīkāra thought, Another time, great king, I was staying near that same market town of Vebhaliṅga. “Who’s stripping the grass from the workshop?” “It’s the mendicants, sister. The Buddha’s hut is leaking.” “Take it, sirs! Take it, dearest ones!” Then Ghaṭīkāra went up to his parents and said, “Who stripped the grass from the workshop?” “It was the mendicants, dear. It seems the
智慧
中部経典
趣旨一致
長
Idha, bhikkhave, asappuriso attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. Evaṁ kho, bhikkhave, asappuriso asappurisacintī hoti. Kathañca, bhikkhave, asappuriso asappurisamantī hoti? Idha, bhikkhave, asappuriso attabyābādhāyapi manteti, parabyābādhāyapi manteti, ubhayabyābādhāyapi manteti. Evaṁ kho, bhikkhave, asappuriso asappurisamantī hoti. Kathañca, bhikkhave, asappuriso asappurisavāco hoti? Idha, bhikkhave, asappuriso musāvādī hoti, pisuṇavāco hoti, pharusavāco
It’s when an untrue person intends to hurt themselves, hurt others, and hurt both. That’s how an untrue person has the intentions of an untrue person. And how does an untrue person offer the counsel of an untrue person? It’s when an untrue person offers counsel that hurts themselves, hurts others, and hurts both. That’s how an untrue person offers the counsel of an untrue person. And how does an untrue person have the speech of an untrue person? It’s when an untrue person uses speech that’s fals
智慧
中部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā udeno bārāṇasiyaṁ viharati khemiyambavane. “Katamo ca, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto? ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti; sāyatatiyakampi udakorohanānuyogamanuyutto viharati— iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Ayaṁ vuccati, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto. Idha, brāhmaṇ
So I have heard. At one time Venerable Udena was staying near Varanasi in the Khemiya Mango Grove. “What individual mortifies themselves, committed to the practice of mortifying themselves? They constantly stand, turning down seats. They squat, committed to the endeavor of squatting. They lie on a mat of thorns, making a mat of thorns their bed. They’re devoted to ritual bathing three times a day, including at dusk. And so they live committed to practicing these various ways of mortifying and to
このように私は聞いた。ある時、尊者ウデーナはヴァーラーナシーの近く、ケーミヤの芒果林に滞在しておられた。「いかなる人物が、自己苦行に身を捧げ、その修行に専念するのか。彼らは常に立ち続け、座ることを拒む。蹲踞の行に励み、蹲踞に専念する。荊棘の莚の上に臥し、荊棘の莚を臥床となす。夕暮れを含め、一日に三度の沐浴の儀式に身を委ねる。かくして彼らは、これら様々な苦行の修行と、
智慧
中部経典
趣旨一致
長
Āyasmā sāriputto etadavoca: “Kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti? ‘Bāhulikā ca, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā’ti— iminā tatiyena ṭhānena therā bhikkhū gārayhā bhavanti. Therā, āvuso, bhikkhū imehi tīhi ṭhānehi gārayhā bhavanti. Tatrāvuso, majjhimā bhikkhū …pe… navā bhikkhū tīhi ṭhānehi gārayhā bhavanti. Idhāvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti, Ettāvatā kho, āvuso, satthu pavivittassa viharato sāv
Sāriputta said this: “Reverends, how do the disciples of a Teacher who lives in seclusion not train in seclusion? ‘They’re indulgent and slack, leaders in backsliding, neglecting seclusion.’ This is the third ground. The senior mendicants should be criticized on these three grounds. In this case, the middle mendicants and the junior mendicants should be criticized on the same three grounds. The disciples of a teacher who lives in seclusion do not train in seclusion. This is how the disciples of
サーリプッタはこのように語られた。「尊者たちよ、いかにして独居に住む師の弟子たちが、独居の修行を励まないことがあるのでしょうか。『彼らは放逸にして懈怠であり、退堕の先導者となり、独居を等閑にしている』と。これが第三の理由であります。長老の比丘たちはこの三つの理由によって批難されるべきであります。この場合、中堅の比丘たちおよび新参の比丘たちもまた、同じ三つの理由によって批難されるべきであります。独居に住む師の弟子たちが、独居の修行を励まないとは、かくのごとくであります。このようにして師の弟子たちは……」
智慧
中部経典
趣旨一致
長
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā parittābhānaṁ devānaṁ …pe… appamāṇābhānaṁ devānaṁ … ābhassarānaṁ devānaṁ … parittasubhānaṁ devānaṁ … appamāṇasubhānaṁ devānaṁ … subhakiṇhānaṁ devānaṁ … vehapphalānaṁ devānaṁ … avihānaṁ devānaṁ … atappānaṁ devānaṁ …
the gods of the four great kings … the gods of limited radiance … the gods of limitless radiance … the gods of streaming radiance … the gods of limited beauty … the gods of limitless beauty … the gods of universal beauty … the gods of abundant fruit … the gods of Aviha … the gods of Atappa …
智慧
中部経典
趣旨一致
長
“Kahaṁ pana, bho udena, etarahi so bhavaṁ gotamo viharati arahaṁ sammāsambuddho”ti? “Parinibbuto kho, brāhmaṇa, etarahi so bhagavā arahaṁ sammāsambuddho”ti. “Sacepi mayaṁ, bho udena, suṇeyyāma taṁ bhavantaṁ gotamaṁ dasasu yojanesu, dasapi mayaṁ yojanāni gaccheyyāma taṁ bhavantaṁ gotamaṁ dassanāya arahantaṁ sammāsambuddhaṁ. Atthi ca me, bho udena, aṅgarājā devasikaṁ niccabhikkhaṁ dadāti, tato ahaṁ bhoto udenassa ekaṁ niccabhikkhaṁ dadāmī”ti. Sā etarahi “ghoṭamukhī”ti vuccatīti. “Kiṁ pana te, brāh
“But worthy Udena, where is the Blessed One at present, the perfected one, the fully awakened Buddha?” “Brahmin, the Buddha has already become fully quenched.” “Worthy Udena, if I heard that the Buddha was within ten leagues, or twenty, or even up to a hundred leagues away, I’d go a hundred leagues to see him. Worthy Udena, the king of Aṅga gives me a regular daily allowance. I will give you one portion of that.” And these days it’s called the “Ghoṭamukhī”. “But brahmin, what does the king of Aṅ
⚠ 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 icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Yo hi koci manussesu, vohāraṁ upajīvati; Evaṁ vāseṭṭha jānāhi, vāṇijo so na brāhmaṇo. Yo hi koci manussesu, parapessena jīvati; Evaṁ vāseṭṭha jānāhi, pessako so na brāhmaṇo. Yo hi koci manussesu, adinnaṁ upajīvati; Evaṁ vāseṭṭha jānāhi, gorakkhaṁ upajīvati; coro eso na brāhmaṇo. Yo hi koci manussesu, issatthaṁ upajīvati; Evaṁ vāseṭṭha jānāhi, yodhājīvo na brāhmaṇo. Yo hi koci manussesu, porohiccena jīvati; Evaṁ vāse
So I have heard. At one time the Buddha was staying in a forest near Icchānaṅgala. Anyone among humans who lives off trade: know them, Vāseṭṭha, as a trader, not a brahmin. Anyone among humans who lives off serving others: know them, Vāseṭṭha, as a servant, not a brahmin. Anyone among humans who lives off stealing: know them, Vāseṭṭha, who lives off keeping cattle: as a bandit, not a brahmin. Anyone among humans who lives off archery: know them, Vāseṭṭha, as a warrior, not a brahmin. Anyone amon
このように私は聞いた。あるとき、世尊はイッチャーナンガラの近くの林に滞在しておられた。
人々の中で商いによって生計を立てる者がいれば、ヴァーセッタよ、その者を商人と知れ、婆羅門にあらず。人々の中で他者に仕えることによって生計を立てる者がいれば、ヴァーセッタよ、その者を僕と知れ、婆羅門にあらず。人々の中で盗みによって生計を立てる者がいれば、ヴァーセッタよ、また牛を養うことによって生計を立てる者がいれば、その者を盗賊と知れ、婆羅門にあらず。人々の中で弓術によって生計を立てる者がいれば、ヴァーセッタよ、その者を武人と知れ、婆羅門にあらず。
智慧
中部経典
趣旨一致
長
bāhulikā ca honti, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā. Tatrāvuso, therā bhikkhū tīhi ṭhānehi gārayhā bhavanti. ‘Satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhantī’ti— iminā paṭhamena ṭhānena therā bhikkhū gārayhā bhavanti. ‘Yesañca dhammānaṁ satthā pahānamāha te ca dhamme nappajahantī’ti— iminā dutiyena ṭhānena therā bhikkhū gārayhā bhavanti. Kittāvatā ca panāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti? ‘Na ca bāhulikā, na sāthalikā okkamane nikkhitt
They’re indulgent and slack, leaders in backsliding, neglecting seclusion. In this case, the senior mendicants should be criticized on three grounds. ‘The disciples of a teacher who lives in seclusion do not train in seclusion.’ This is the first ground. ‘They don’t give up what the Teacher tells them to give up.’ This is the second ground. And how do the disciples of a teacher who lives in seclusion train in seclusion? ‘They’re not indulgent and slack, leaders in backsliding, neglecting seclusi
彼らは放逸にして懈怠し、退堕の首領となり、独居を等閑にしている。この場合、長老の比丘たちは三つの理由によって批判されるべきである。「独居に住む師の弟子たちが、独居の修行に励まない。」これが第一の理由である。「彼らは師が捨てよと命じたものを捨てない。」これが第二の理由である。では、独居に住む師の弟子たちはいかにして独居の修行に励むのか。「彼らは放逸にして懈怠せず、退堕の首領とならず、独居を等閑にしない。」
智慧
中部経典
趣旨一致
長
Tatiyena rathavinītena catutthaṁ rathavinītaṁ pāpuṇiṁ, tatiyaṁ rathavinītaṁ vissajjiṁ, catutthaṁ rathavinītaṁ abhiruhiṁ. Catutthena rathavinītena pañcamaṁ rathavinītaṁ pāpuṇiṁ, catutthaṁ rathavinītaṁ vissajjiṁ, pañcamaṁ rathavinītaṁ abhiruhiṁ. Pañcamena rathavinītena chaṭṭhaṁ rathavinītaṁ pāpuṇiṁ, pañcamaṁ rathavinītaṁ vissajjiṁ, chaṭṭhaṁ rathavinītaṁ abhiruhiṁ. Chaṭṭhena rathavinītena sattamaṁ rathavinītaṁ pāpuṇiṁ, chaṭṭhaṁ rathavinītaṁ vissajjiṁ, sattamaṁ rathavinītaṁ abhiruhiṁ. Sattamena rath
the fourth … the fifth … the sixth … The sixth chariot at the ready brought me to the seventh, where I dismounted and mounted the seventh chariot. The seventh chariot at the ready brought me to the gate of the royal compound of Sāketa.’ That’s how King Pasenadi should rightly reply.” Suppose that, while staying in Sāvatthī, King Pasenadi of Kosala had some urgent business come up in Sāketa. Now, between Sāvatthī and Sāketa seven chariots were stationed at the ready for him. Then Pasenadi, exitin
第四の……第五の……第六の……第六の車は用意され、我を第七の処へと運び、そこにて我は下乗し、第七の車に乗り移りたり。第七の車は用意され、我をサーケータの王城の門前へと運びたり』と。このように、パセーナディ王は正しく答えるべきであろう。」
たとえば、サーヴァッティーに滞在せるコーサラ国のパセーナディ王に、サーケータにおいて緊急の用件が生じたとせよ。さて、サーヴァッティーとサーケータの間には、王のために七台の車が用意されて待機していた。そこでパセーナディ王は出発し……
智慧
中部経典
趣旨一致
長
sudassānaṁ devānaṁ … sudassīnaṁ devānaṁ … akaniṭṭhānaṁ devānaṁ … ākāsānañcāyatanūpagānaṁ devānaṁ … viññāṇañcāyatanūpagānaṁ devānaṁ … ākiñcaññāyatanūpagānaṁ devānaṁ … nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyya. Taṁ kissa hetu? Tathā hi so dhammacārī samacārī.
the gods fair to see … the fair seeing gods … the gods of Akaniṭṭha … the gods of the dimension of infinite space … the gods of the dimension of infinite consciousness … the gods of the dimension of nothingness … the gods of the dimension of neither perception nor non-perception.’ It’s possible that this might happen. Why is that? Because they have principled and moral conduct.
智慧
中部経典
趣旨一致
長
“gacchatha, bhikkhave, ghaṭikārassa kumbhakārassa nivesane tiṇaṁ jānāthā”ti. Evaṁ vutte, mahārāja, te bhikkhū maṁ etadavocuṁ: “natthi kho, bhante, ghaṭikārassa kumbhakārassa nivesane tiṇaṁ, atthi ca khvāssa āvesane tiṇacchadanan”ti. “Gacchatha, bhikkhave, ghaṭikārassa kumbhakārassa āvesanaṁ uttiṇaṁ karothā”ti. Atha kho te, mahārāja, bhikkhū ghaṭikārassa kumbhakārassa āvesanaṁ uttiṇamakaṁsu. Atha kho, mahārāja, ghaṭikārassa kumbhakārassa mātāpitaro te bhikkhū etadavocuṁ: Atha kho, ānanda, kikī kā
“Mendicants, go to Ghaṭīkāra’s home and find some grass.” When I said this, those mendicants said to me, “Sir, there’s no grass there, but his workshop has a grass roof.” “Then go to the workshop and strip the grass.” So that’s what they did. Then Ghaṭīkāra’s parents said to those mendicants, Then King Kikī sent around five hundred loads of rice, soft saffron rice, and suitable sauce to Ghaṭīkāra. Then one of the king’s men approached Ghaṭīkāra and said, ‘Sir, these five hundred loads of rice, s
智慧
中部経典
趣旨一致
中
Tamenaṁ, bhikkhave, yamo rājā evamāha: Tamenaṁ, bhikkhave, yamo rājā pañcamaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā tuṇhī hoti.
King Yama says to them, After grilling them about the fifth messenger of the gods, King Yama falls silent.
智慧
中部経典
趣旨一致
長
Tatrāvuso, majjhimā bhikkhū …pe… navā bhikkhū tīhi ṭhānehi pāsaṁsā bhavanti. Idhāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti— Ettāvatā kho, āvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti. yesañca dhammānaṁ satthā pahānamāha te ca dhamme pajahanti; na ca bāhulikā honti, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā. Tatrāvuso, therā bhikkhū tīhi ṭhānehi pāsaṁsā bhavanti. ‘Satthu pavivittassa viharato sāvakā vivekamanusikkhantī’ti— iminā paṭhamena ṭhāne
In this case, the middle mendicants and the junior mendicants should be praised on the same three grounds. The disciples of a teacher who lives in seclusion train in seclusion. This is how the disciples of a Teacher who lives in seclusion train in seclusion. They give up what the Teacher tells them to give up. They’re not indulgent and slack, leaders in backsliding, neglecting seclusion. In this case, the senior mendicants should be praised on three grounds. ‘The disciples of a teacher who lives
以下に翻訳を示します。
この場合、中堅の比丘たちと新参の比丘たちは、同じ三つの理由によって称讃されるべきである。遠離に住む師の弟子たちは、遠離において修行に励む。これが、遠離に住む師の弟子たちの修行のあり方である。彼らは、師が捨てよと告げたものを捨てる。彼らは放逸に流れることなく、怠惰に陥ることなく、退転を導く者となることなく、遠離を疎かにしない。この場合、長老の比丘たちは三つの理由によって称讃されるべきである。「遠離に住む師の弟子たちは……」
智慧
中部経典
趣旨一致
長
Tatiyena rathavinītena catutthaṁ rathavinītaṁ pāpuṇeyya, tatiyaṁ rathavinītaṁ vissajjeyya, catutthaṁ rathavinītaṁ abhiruheyya. Catutthena rathavinītena pañcamaṁ rathavinītaṁ pāpuṇeyya, catutthaṁ rathavinītaṁ vissajjeyya, pañcamaṁ rathavinītaṁ abhiruheyya. Pañcamena rathavinītena chaṭṭhaṁ rathavinītaṁ pāpuṇeyya, pañcamaṁ rathavinītaṁ vissajjeyya, chaṭṭhaṁ rathavinītaṁ abhiruheyya. “Evameva kho, āvuso, sīlavisuddhi yāvadeva cittavisuddhatthā, cittavisuddhi yāvadeva diṭṭhivisuddhatthā, diṭṭhivisudd
The third chariot at the ready would bring him to the fourth … The fourth chariot at the ready would bring him to the fifth … The fifth chariot at the ready would bring him to the sixth … “In the same way, reverend, purification of ethics is only for the sake of purification of mind. Purification of mind is only for the sake of purification of view. Purification of view is only for the sake of purification by traversing doubt. Purification by traversing doubt is only for the sake of purification
第三の車は用意されており、彼を第四の車へと運ぶであろう……第四の車は用意されており、彼を第五の車へと運ぶであろう……第五の車は用意されており、彼を第六の車へと運ぶであろう……「同じように、尊者よ、戒の清浄は、ただ心の清浄のためにのみあります。心の清浄は、ただ見解の清浄のためにのみあります。見解の清浄は、ただ疑いを渡り越えることによる清浄のためにのみあります。疑いを渡り越えることによる清浄は、ただ
智慧
中部経典
趣旨一致
長
‘passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati; ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati. ‘Cittappaṭisaṁvedī assasissāmī’ti sikkhati; ‘cittappaṭisaṁvedī passasissāmī’ti sikkhati; ‘abhippamodayaṁ cittaṁ assasissāmī’ti sikkhati; ‘abhippamodayaṁ cittaṁ passasissāmī’ti sikkhati; ‘samādahaṁ cittaṁ assasissāmī’ti sikkhati; ‘samādahaṁ cittaṁ passasissāmī’ti sikkhati; ‘vimocayaṁ cittaṁ assasissāmī’ti sikkhati; ‘vimocayaṁ cittaṁ passasissāmī’ti sikkhati. ‘Aniccānupassī assasissāmī’ti s
They practice like this: ‘I’ll breathe in stilling the mental process.’ They practice like this: ‘I’ll breathe out stilling the mental process.’ They practice like this: ‘I’ll breathe in experiencing the mind.’ They practice like this: ‘I’ll breathe out experiencing the mind.’ They practice like this: ‘I’ll breathe in gladdening the mind.’ They practice like this: ‘I’ll breathe out gladdening the mind.’ They practice like this: ‘I’ll breathe in immersing the mind in samādhi.’ They practice like
経典データの出典: SuttaCentral（CC0ライセンス）