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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
“Anuññeyyaṁ khvāhaṁ bhoto udenassa anujānissāmi, paṭikkositabbañca paṭikkosissāmi; yassa ca panāhaṁ bhoto udenassa bhāsitassa atthaṁ na jānissāmi, bhavantaṁyeva tattha udenaṁ uttari paṭipucchissāmi: ‘idaṁ, bho udena, kathaṁ, imassa kvattho’ti? Evaṁ katvā hotu no ettha kathāsallāpo”ti. “Cattārome, brāhmaṇa, puggalā santo saṁvijjamānā lokasmiṁ. Ayameva me puggalo cittaṁ ārādhetī”ti. Katame cattāro? Idha, brāhmaṇa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. Idha pana, brāhmaṇa, ek
“Let us discuss this. I will do as you say.” “Brahmin, these four individuals are found in the world. I only like the sound of the last individual, who doesn’t mortify either themselves or others.” What four? One individual mortifies themselves, committed to the practice of mortifying themselves. One individual mortifies others, committed to the practice of mortifying others. One individual mortifies themselves and others, committed to the practice of mortifying themselves and others. One indivi
智慧
中部経典
趣旨一致
長
Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena, evameva āyasmatā puṇṇena mantāṇiputtena gambhīrā gambhīrapañhā anumassa anumassa byākatā. Lābhā sabrahmacārīnaṁ, suladdhalābhā sabrahmacārīnaṁ, ye āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ labhanti dassanāya, labhanti payirūpāsanāya. Celaṇḍukena cepi sabrahmacārī āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ muddhanā pariharantā labheyyuṁ dassanāya, labheyyuṁ payirūpāsanāya, tesampi lābhā tesampi suladdhaṁ, amhākampi lābhā amhākampi suladdhaṁ, ye mayaṁ āya
Venerable Puṇṇa son of Mantāṇī has answered each deep question point by point, as a learned disciple who rightly understands the teacher’s instructions. It is fortunate for his spiritual companions, so very fortunate, that they get to see Venerable Puṇṇa son of Mantāṇī and pay homage to him. Even if they only got to see him and pay respects to him by carrying him around on their heads on a roll of cloth, it would still be very fortunate for them! And it’s fortunate for me, so very fortunate, tha
マンタニーの子、尊者プンナは、師の教えを正しく理解せる博学の弟子として、一つ一つの深き問いに対し、寸分の隙なく答えられた。尊者プンナ・マンタニープッタに親しく拝し、礼拝を捧げる機会を得たる梵行の友らは、なんと幸いなることか、まことに幸いなることか。たとえ布の巻物の上に頂き戴いて運びながら、ただ拝顔し礼拝を捧げるのみであったとしても、それでもなお彼らにとって大いなる幸いであろう。そして我もまた、なんと幸いなることか、まことに幸いなることか——
智慧
中部経典
趣旨一致
長
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti. “Adhammacariyāvisamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kā
“Excellent, worthy Gotama! 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, worthy Gotama has made the teaching clear in many ways. We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.” “Unprincipled and immoral conduc
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
taṁ vidvā manubrūhaye. Ajjeva kiccamātappaṁ, ‘Bhaddekarattassa vo, bhikkhave, uddesañca vibhaṅgañca desessāmī’ti— Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. “bhaddekarattassa vo, bhikkhave, uddesañca vibhaṅgañca desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: “Atītaṁ nānvāgameyya,
having known that, foster it. Today’s the day to keenly work— And that’s what I meant when I said: ‘I shall teach you the summary recital and the analysis of the one who has one fine night.’” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said. “I shall teach you the summary recital and the analysis of the one who has one fine night. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this: “Don’t run back to the past,
智慧
中部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā ānando rājagahe viharati veḷuvane kalandakanivāpe aciraparinibbute bhagavati. “‘Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito— ‘evaṁ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā’ti iti puṭṭho samāno ‘na kho mayaṁ, brāhmaṇa, appaṭisaraṇā; dhammappaṭisaraṇā’ti vadesi. Imassa pana, bho ānanda, bhāsitassa kathaṁ attho daṭṭhabbo”ti? “Atthi kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena bhikkhūnaṁ sikkhāpadaṁ paññatt
So I have heard. At one time Venerable Ānanda was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. It was not long after the Buddha had become fully quenched. “But worthy Ānanda, when asked whether there was even a single mendicant—either appointed by the Buddha, But you say that the reason for your harmony is that you have the teaching as a refuge. How should I see the meaning of this statement?” “The Blessed One, who knows and sees, the perfected one, the fully awaken
以下に翻訳いたします。
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このように私は聞いた。ある時、尊者アーナンダは、ラージャガハの近く、竹林の園、栗鼠の餌場に滞在されていた。世尊が完全に涅槃に入られて、いまだ間もない頃のことである。「しかし、尊者アーナンダよ、世尊によって指名された比丘が一人でもいたかどうかを問われたとき、あなたはそのような者はいないと仰せられました。それでもなお、あなたは和合の拠り所として法があると述べられた。では、この言葉の意味をいかに理解すればよいのでしょうか。」「知り、見たもうた世尊、応供、正等覚者は――」
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Ayaṁ kho sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī”ti. Idamavocāyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti. makkho ca pāpako paḷāso ca pāpako, issā ca pāpikā maccherañca pāpakaṁ, māyā ca pāpikā sāṭheyyañca pāpakaṁ, thambho ca pāpako sārambho ca pāpako, māno ca pāpako atimāno ca pāpako, mado ca pāpako pamādo ca pāpako. Madassa ca pahānāya pamādassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇī
This is that middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.” This is what Venerable Sāriputta said. Satisfied, the mendicants approved what Sāriputta said. disdain and contempt … jealousy and stinginess … deceit and deviousness … obstinacy and aggression … conceit and arrogance … vanity and negligence. There is a middle way of practice for giving up vanity and negligence. It gives vision and knowledge, and leads to p
以下は、尊者舎利弗の説かれたものである。比丘たちは満足し、舎利弗の言葉を喜んで受け入れた。
侮蔑と軽蔑……嫉妬と物惜しみ……欺瞞と狡猾……頑迷と攻撃性……慢心と傲慢……虚栄と放逸。虚栄と放逸を捨断するための中道の実践がある。それは正見と正智を与え、寂静・直知・正覚・涅槃へと導くものである。
「これこそが、正見と正智を与え、寂静・直知・正覚・涅槃へと導く、かの中道の実践である。」これが尊者舎利弗の説かれたことである。比丘たちは満足し、舎利弗の言葉を歓喜して受け入れた。
智慧
中部経典
趣旨一致
長
Idha sudaṁ, ānanda, kassapassa bhagavato arahato sammāsambuddhassa ārāmo ahosi. Idha sudaṁ, ānanda, kassapo bhagavā arahaṁ sammāsambuddho nisinnako bhikkhusaṅghaṁ ovadati. Vegaḷiṅge kho, ānanda, gāmanigame ghaṭikāro nāma kumbhakāro kassapassa bhagavato arahato sammāsambuddhassa upaṭṭhāko ahosi aggupaṭṭhāko. tatiyampi kho, ānanda, ghaṭikāro kumbhakāro jotipālaṁ māṇavaṁ etadavoca: ‘āyāma, samma jotipāla, kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ dassanāya upasaṅkamissāma. Sādhusammatañhi me t
It was here, in fact, that he had his monastery, where he advised the mendicant Saṅgha while seated. The Buddha Kassapa had as chief supporter in Vebhaliṅga a potter named Ghaṭīkāra. and a third time, Ghaṭīkāra addressed Jotipāla, ‘Come, dear Jotipāla, let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha. For I deem it holy to see that Blessed One.’ For a third time, Jotipāla said to him, ‘Enough, dear Ghaṭīkāra. What’s the use of seeing that shaveling, that fake
⚠ 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 rājagahe viharati isigilismiṁ pabbate. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: “Passatha no tumhe, bhikkhave, etaṁ vebhāraṁ pabbatan”ti? Passatha no tumhe, bhikkhave, etaṁ gijjhakūṭaṁ pabbatan”ti? “Evaṁ, bhante”. “Etassapi kho, bhikkhave, gijjhakūṭassa pabbatassa aññāva samaññā ahosi aññā paññatti. Passatha no tumhe, bhikkhave, imaṁ isigiliṁ pabbatan”ti? “Evaṁ, bhante”. “Evaṁ, bhante”
So I have heard. At one time the Buddha was staying near Rājagaha, on the Isigili Mountain. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this: “Mendicants, do you see that Mount Vebhāra?” Do you see that Mount Vulture’s Peak?” “Yes, sir.” “It too used to have a different label and description. Do you see that Mount Isigili?” “Yes, sir.” “Yes, sir.” “It used to have a different label and description. Do you see that Mount Paṇḍava?” “Yes,
かくの如く、我れは聞けり。ある時、世尊はラージャガハの近く、イシギリ山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。「比丘たちよ、汝らはヴェッバーラ山が見えるか。ヴルチャーズ・ピーク山（霊鷲山）が見えるか。」「はい、世尊よ。」「それらの山もまた、かつては異なる名称と呼び方を持っていたのである。汝らはイシギリ山が見えるか。」「はい、世尊よ。」「はい、世尊よ。」「それもかつては異なる名称と呼び方を持っていたのである。汝らはパンダヴァ山が見えるか。」「はい、
智慧
中部経典
趣旨一致
中
Katamā ca sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati?
And what is that middle way of practice?
では、その修行の中道とは何であるか。
智慧
中部経典
趣旨一致
長
Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti. Atha kho āyasmato sāriputtassa etadahosi: “lābhā āyasmato puṇṇassa mantāṇiputtassa, suladdhalābhā āyasmato puṇṇassa mantāṇiputtassa, yassa viññū sabrahmacārī satthu sammukhā anumassa anumassa vaṇṇaṁ bhāsanti, tañca satthā abbhanumodati. Appeva nāma mayampi kadāci karahaci āyasmatā puṇṇena mantāṇiputtena saddhiṁ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti. Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena
Now at that time Venerable Sāriputta was sitting not far from the Buddha. Then he thought: “Puṇṇa son of Mantāṇī is fortunate, so very fortunate, in that his sensible spiritual companions praise him point by point in the presence of the Teacher, and that the Teacher seconds that appreciation. Hopefully, some time or other I’ll get to meet Venerable Puṇṇa, and we can have a discussion.” When the Buddha had stayed in Rājagaha as long as he pleased, he set out for Sāvatthī. Traveling stage by stage
時に、尊者サーリプッタは世尊のほど近くに座しておられた。そして彼はかく思った。「マンターニーの子プンナは、誠に幸いなる者、この上なく幸いなる者である。聡明なる同梵行者たちが、師の御前にて、その一つ一つの徳目を称讃し、しかも師もまたその称讃を是とされるとは。願わくば、いつの日か尊者プンナと相まみえ、ともに法義を語り合う機会を得んことを。」世尊はラージャガハに御心のままに逗留あそばされた後、サーヴァッティーへと向けてご出発あそばされた。そして次の地より次の地へと、遊行の歩みを進められ
智慧
中部経典
趣旨一致
長
Katamā ca, rāhula, āpodhātu? Āpodhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā āpodhātu? Yaṁ ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ, seyyathidaṁ— pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ— ayaṁ vuccati, rāhula, ajjhattikā āpodhātu. Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu āpodhāturevesā. Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūta
And what is the water element? The water element may be interior or exterior. And what is the interior water element? Anything internal, personal, that’s water, watery, and appropriated. This includes: bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine; or anything else internal, personal, that’s water, watery, and appropriated. This is called the interior water element. The interior water element and the exterior water element are just the water element. Th
智慧
中部経典
趣旨一致
長
Yaṁ kho taṁ, bhikkhave, sammā vadamāno vadeyya: ‘vasippatto pāramippatto ariyasmiṁ sīlasmiṁ, vasippatto pāramippatto ariyasmiṁ samādhismiṁ, vasippatto pāramippatto ariyāya paññāya, vasippatto pāramippatto ariyāya vimuttiyā’ti, sāriputtameva taṁ sammā vadamāno vadeyya: Yaṁ kho taṁ, bhikkhave, sammā vadamāno vadeyya: ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo no āmisadāyādo’ti, sāriputtameva taṁ sammā vadamāno vadeyya: Sāriputto, bhikkhave, tathāgatena anuttaraṁ dhamma
And if there’s anyone of whom it may be rightly said that they have attained mastery and perfection in noble ethics, immersion, wisdom, and freedom, it’s Sāriputta. And if there’s anyone of whom it may be rightly said that they’re the Buddha’s true-born son, born from his mouth, born of the teaching, created by the teaching, heir to the teaching, not the heir in things of the flesh, it’s Sāriputta. Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized
智慧
中部経典
趣旨一致
長
Paccuppannañca yo dhammaṁ, Tattha tattha vipassati; Asaṁhīraṁ asaṅkuppaṁ, Taṁ vidvā manubrūhaye. Ajjeva kiccamātappaṁ, Kathañca, bhikkhave, atītaṁ anvāgameti? ‘Evaṁrūpo ahosiṁ atītamaddhānan’ti tattha nandiṁ samanvāneti, ‘evaṁvedano ahosiṁ atītamaddhānan’ti tattha nandiṁ samanvāneti, ‘evaṁsañño ahosiṁ atītamaddhānan’ti tattha nandiṁ samanvāneti, ‘evaṁsaṅkhāro ahosiṁ atītamaddhānan’ti tattha nandiṁ samanvāneti, ‘evaṁviññāṇo ahosiṁ atītamaddhānan’ti tattha nandiṁ samanvāneti— evaṁ kho, bhikkhave,
and any present phenomenon you clearly discern in every case. The unfaltering, the unshakable: having known that, foster it. Today’s the day to keenly work— And how do you run back to the past? You muster delight there, thinking: ‘I had such form in the past.’ … ‘I had such feeling … perception … choice … consciousness in the past.’ That’s how you run back to the past. And how do you not run back to the past? You don’t muster delight there, thinking: ‘I had such form in the past.’ … ‘I had such
智慧
中部経典
趣旨一致
長
Anupubbena cārikaṁ caramāno yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho āyasmā puṇṇo mantāṇiputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena an
Eventually he came to Sāvatthī and Jeta’s Grove. He went up to the Buddha, bowed, and sat down to one side. The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk. Then, having approved and agreed with what the Buddha said, Puṇṇa got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went to the Dark Forest for the day’s meditation. Then a certain mendicant went up to Venerable Sāriputta, and said to him, “Reverend Sāriputta, t
やがて彼はサーヴァッティーのジェータ林へと至った。そこで仏陀のもとに近づき、礼拝して傍らに座した。仏陀は法話をもって彼を教化し、励まし、奮い立たせ、歓喜せしめた。そして仏陀の御言葉を随喜し、同意を表したのち、プンナは座より立ち上がり、礼拝して仏陀を右繞（うにょう）し、恭しく退いた。その後、彼はその日の坐禅のために暗黒林へと赴いた。するとある比丘がサーリプッタ尊者のもとに近づき、こう申し上げた。「サーリプッタ尊者よ、
智慧
中部経典
趣旨一致
長
Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṁ māṇavaṁ āmantesi: ‘ayaṁ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo. Āyāma, samma jotipāla, kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ dassanāya upasaṅkamissāma. Sādhusammatañhi me tassa bhagavato dassanaṁ arahato sammāsambuddhassā’ti. Tatiyampi kho, ānanda, jotipālo māṇavo ghaṭikāraṁ kumbhakāraṁ etadavoca: ‘alaṁ, samma ghaṭikāra. Kiṁ pana tena muṇḍakena samaṇakena diṭṭhenā’ti? ‘ayaṁ, samma jotipāla, kassapass
Then Ghaṭīkāra addressed Jotipāla, ‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away. Let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha. For I deem it holy to see that Blessed One.’ For a third time, Jotipāla said to him, ‘Enough, dear Ghaṭīkāra. What’s the use of seeing that shaveling, that fake ascetic?’ ‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away. Let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
evaṁ kho, bhikkhave, atītaṁ nānvāgameti. Kathañca, bhikkhave, anāgataṁ paṭikaṅkhati? ‘Evaṁrūpo siyaṁ anāgatamaddhānan’ti tattha nandiṁ samanvāneti, evaṁvedano siyaṁ …pe… evaṁsañño siyaṁ … evaṁsaṅkhāro siyaṁ … evaṁviññāṇo siyaṁ anāgatamaddhānanti tattha nandiṁ samanvāneti— evaṁ kho, bhikkhave, anāgataṁ paṭikaṅkhati. Kathañca, bhikkhave, anāgataṁ nappaṭikaṅkhati? ‘Evaṁrūpo siyaṁ anāgatamaddhānan’ti tattha nandiṁ na samanvāneti, evaṁvedano siyaṁ … evaṁsañño siyaṁ … evaṁsaṅkhāro siyaṁ … ‘evaṁviññāṇo
That’s how you don’t run back to the past. And how do you anticipate the future? You muster delight there, thinking: ‘May I have such form in the future.’ … ‘May I have such feeling … perception … choice … consciousness in the future.’ That’s how you anticipate the future. And how do you not anticipate the future? You don’t muster delight there, thinking: ‘May I have such form in the future.’ … ‘May I have such feeling … perception … choice … consciousness in the future.’ That’s how you don’t an
智慧
中部経典
趣旨一致
長
‘ye kho keci samaṇā vā brāhmaṇā vā duppaññā eḷamūgā araññavanapatthāni pantāni senāsanāni paṭisevanti, duppaññaeḷamūgasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. Na kho panāhaṁ duppañño eḷamūgo araññavanapatthāni pantāni senāsanāni paṭisevāmi; paññāsampannohamasmi. Ye hi vo ariyā paññāsampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. Etamahaṁ, brāhmaṇa, paññāsampadaṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. Atha kh
‘There are ascetics and brahmins who are witless and idiotic who frequent remote lodgings in the wilderness and the forest. Those ascetics and brahmins summon unskillful fear and dread because of the defects of witlessness and stupidity. But I don’t frequent remote lodgings in the wilderness and the forest witless and idiotic. I am accomplished in wisdom. I am one of those noble ones who frequent remote lodgings in the wilderness and the forest accomplished in wisdom.’ Seeing this accomplishment
「荒野や森林の辺鄙な住処に赴く沙門・婆羅門の中には、愚かにして聡明ならざる者どもがいる。そのような沙門・婆羅門は、愚鈍と痴闇という過患ゆえに、不善なる恐怖と戦慄を招き寄せるのである。しかるに我は、愚かにして聡明ならざる者として荒野や森林の辺鄙な住処に赴くのではない。我は慧を具足せる者なり。我は、慧を具足して荒野や森林の辺鄙な住処に赴く、かの聖者たちの一人なのである。」この具足を見て
智慧
中部経典
趣旨一致
長
“Bhagavati no, āvuso, brahmacariyaṁ vussatī”ti? “No hidaṁ, āvuso”. “Kiṁ nu kho, āvuso, maggāmaggañāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti? “No hidaṁ, āvuso”. “Kiṁ panāvuso, paṭipadāñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti? “No hidaṁ, āvuso”. “Kiṁ nu kho, āvuso, ñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti? “No hidaṁ, āvuso”. “Evamāvuso”ti. “Kiṁ nu kho, āvuso, sīlavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?
“Reverend, is our spiritual life lived under the Buddha?” “Certainly not.” “Is the spiritual life lived under the Buddha for the sake of purification of knowledge and vision of what is the path and what is not the path?” “Certainly not.” “Well, is the spiritual life lived under the Buddha for the sake of purification of knowledge and vision of the practice?” “Certainly not.” “Is the spiritual life lived under the Buddha for the sake of purification of knowledge and vision?” “Certainly not.” “Yes
「尊者よ、我らが修する梵行は、仏陀のもとにおいてのみ成立するものでありましょうか」「断じてそうではありません」「では、梵行は、道と非道とに関する知見の清浄のために、仏陀のもとで修されるものでありましょうか」「断じてそうではありません」「さらば、梵行は、行道に関する知見の清浄のために、仏陀のもとで修されるものでありましょうか」「断じてそうではありません」「梵行は、知見の清浄のために、仏陀のもとで修されるものでありましょうか」「断じてそうではありません」「しかり、
智慧
中部経典
趣旨一致
長
“Kati panāvuso, paccayā sammādiṭṭhiyā uppādāyā”ti? “Dve kho, āvuso, paccayā sammādiṭṭhiyā uppādāya— parato ca ghoso, yoniso ca manasikāro. Ime kho, āvuso, dve paccayā sammādiṭṭhiyā uppādāyā”ti. “Katihi panāvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā cā”ti? “Pañcahi kho, āvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalā
“How many conditions are there for the arising of right view?” “There are two conditions for the arising of right view: the voice of another and rational application of mind. These are the two conditions for the arising of right view.” “When right view is supported by how many factors does it have freedom of heart and freedom by wisdom as its fruit and benefit?” “When right view is supported by five factors it has freedom of heart and freedom by wisdom as its fruit and benefit. It’s when right v
智慧
中部経典
趣旨一致
長
Sace bhagavā jānāti: ‘sassato loko’ti, ‘sassato loko’ti me bhagavā byākarotu; sace bhagavā jānāti: ‘asassato loko’ti, ‘asassato loko’ti me bhagavā byākarotu. No ce bhagavā jānāti: ‘sassato loko’ti vā, ‘asassato loko’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ: ‘na jānāmi, na passāmī’ti. Sace bhagavā jānāti: ‘antavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu; ‘anantavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu.
“If the Buddha knows that the cosmos is eternal, please tell me. If you know that the cosmos is not eternal, tell me. If you don’t know whether the cosmos is eternal or not, then it is straightforward to simply say: ‘I neither know nor see.’ If you know that the cosmos is finite, or infinite;
経典データの出典: SuttaCentral（CC0ライセンス）