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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
‘aho vata ahameva bhattagge bhuttāvī anumodeyyaṁ, na añño bhikkhu bhattagge bhuttāvī anumodeyyā’ti. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu bhattagge bhuttāvī anumodeyya, na so bhikkhu bhattagge bhuttāvī anumodeyya. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: ‘aho vata ahameva ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseyyaṁ, na añño bhikkhu ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseyyā’ti. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu ārāmagatānaṁ up
‘I hope that I alone give the verses of appreciation after eating in the refectory, not some other mendicant.’ But it’s possible that some other mendicant gives the verses of appreciation after eating in the refectory … It’s possible that some mendicant might wish: ‘Oh, I hope that I might teach the Dhamma to the monks, nuns, laymen, and laywomen in the monastery, not some other mendicant.’ But it’s possible that some other mendicant teaches the Dhamma … “Reverends, these four individuals are fo
「願わくば、食堂にて食後の偈を唱えるのは、他の比丘にあらず、我ひとりならんことを」と。されど、他の比丘が食堂にて食後の偈を唱えることもあり得る……また、ある比丘はかく願うこともあり得る。「願わくば、僧院にて比丘・比丘尼・優婆塞・優婆夷に対して法を説くのは、他の比丘にあらず、我ならんことを」と。されど、他の比丘が法を説くこともあり得る……「尊き方々よ、これら四種の人は……」
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa dhammātipi na hoti, kuto panassa uppajjissati dhammesu vicikicchā? Anusetvevassa vicikicchānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sīlātipi na hoti, kuto panassa uppajjissati sīlesu sīlabbataparāmāso? Anusetvevassa sīlabbataparāmāsānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa kāmātipi na hoti, kuto panassa uppajjissati kāmesu kāmacchando? Evaṁ vutte, āyasmā ānando bhagavanta
A little baby doesn’t even have a concept of ‘teachings’, so how could doubt about the teachings possibly arise in them? Yet the underlying tendency to doubt still lies within them. A little baby doesn’t even have a concept of ‘precepts’, so how could misapprehension of precepts and observances possibly arise in them? Yet the underlying tendency to misapprehension of precepts and observances still lies within them. A little baby doesn’t even have a concept of ‘sensual pleasures’, so how could de
智慧
中部経典
趣旨一致
長
yo cāvuso, mano ye ca dhammā— Kathañca, āvuso, paccuppannesu dhammesu na saṁhīrati? ubhayametaṁ paccuppannaṁ. Tasmiñce paccuppanne na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto paccuppannesu dhammesu na saṁhīrati— evaṁ kho, āvuso, paccuppannesu dhammesu na saṁhīrati. Yañcāvuso, cakkhu ye ca rūpā— ubhayametaṁ paccuppannaṁ. Tasmiñce paccuppanne na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa na
mind and ideas And how do you not falter amid presently arisen phenomena? are presently arisen. If consciousness doesn’t get tied up there in the present with desire and lust, you don’t take pleasure in that, and that’s when you no longer falter amid presently arisen phenomena. That’s how you don’t falter amid presently arisen phenomena. Both the eye and sights are presently arisen. If consciousness doesn’t get tied up there in the present with desire and lust, you don’t take pleasure in that, a
智慧
中部経典
趣旨一致
長
Idhāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti. Idha panāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti. Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, ayaṁ imesaṁ dvinnaṁ puggalānaṁ sāṅgaṇānaṁyeva sataṁ hīnapuriso akkhāyati. Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, ayaṁ imesaṁ dvinnaṁ puggalāna
One individual without a blemish doesn’t truly understand: ‘There is no blemish in me.’ But another individual without a blemish does truly understand: ‘There is no blemish in me.’ In this case, of the two individuals with a blemish, the one who doesn’t understand is said to be worse, while the one who does understand is better. And of the two individuals without a blemish, the one who doesn’t understand is said to be worse, It’s possible that some mendicant might wish: ‘Oh, I hope that the monk
以下は中部経典（MN5 §2.5–25.2）の翻訳です。
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垢なき者の中にも、「我に垢なし」と真に了知せざる者がある。また垢なき者の中にも、「我に垢なし」と真に了知する者がある。この場合、垢ある二者のうち、了知せざる者は劣れりと説かれ、了知する者は勝れりとされる。そして垢なき二者のうち、了知せざる者は劣れりと説かれる。ある比丘がかく念ずることあらん——「願わくは、かの比丘が……」と。
智慧
中部経典
趣旨一致
長
Bhagavā etadavoca: “Idhānanda, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto Tassa so sīlabbataparāmāso thāmagato appaṭivinīto orambhāgiyaṁ saṁyojanaṁ. Kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena; uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti. Tassa so kāmarāgo thāmagato appaṭivinīto orambhāgiyaṁ saṁyojanaṁ. Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena;
The Buddha said this: “Ānanda, take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. That misapprehension of precepts and observances is entrenched in them, not eliminated: it is a lower fetter. Their heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire th
智慧
中部経典
趣旨一致
長
“Payirupāsanāya kho, bhāradvāja, upasaṅkamanaṁ bahukāraṁ. “Upasaṅkamanassa kho, bhāradvāja, saddhā bahukārā. No cetaṁ saddhā jāyetha, nayidaṁ upasaṅkameyya. Yasmā ca kho saddhā jāyati tasmā upasaṅkamati. Tasmā upasaṅkamanassa saddhā bahukārā”ti. “Saccānurakkhaṇaṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānurakkhaṇaṁ bhavaṁ gotamo byākāsi; tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā. Mayañhi, bho gotama, pubbe evaṁ jānāma: ‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, ke ca
Approaching is helpful for paying homage … Faith is helpful for approaching a teacher. If you don’t give rise to faith, you won’t approach a teacher. You approach a teacher because you have faith. That’s why faith is helpful for approaching a teacher.” “I’ve asked the worthy Gotama about the preservation of truth, and he has answered me. I endorse and accept this, and am satisfied with it. Worthy Gotama, I used to think this: ‘Who are these shavelings, fake ascetics, primitives, black spawn from
智慧
中部経典
趣旨一致
長
Katamāni cha? Cakkhu ceva rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca— imāni kho, āvuso, cha ajjhattikabāhirāni āyatanāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni. Kathaṁ jānato panāyasmato, kathaṁ passato imesu chasu ajjhattikabāhiresu āyatanesu anupādāya āsavehi cittaṁ vimuttan’ti?
What six? The eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and ideas. These are the six interior and exterior sense fields that have been rightly explained by the Buddha. How does the venerable know and see regarding these six interior and exterior sense fields so that your mind is freed from defilements by not grasping?’
智慧
中部経典
趣旨一致
長
yā cāvuso, jivhā ye ca rasā … yo cāvuso, kāyo ye ca phoṭṭhabbā … yo cāvuso, mano ye ca dhammā— Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha, yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti. “dhāresi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañcā”ti? pariyāpuṇāhi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; dhāre
tongue and tastes … body and touches … mind and ideas This is how I understand the detailed meaning of that brief summary recital given by the Buddha. If you wish, you may go to the Buddha and ask him about this. You should remember it in line with the Buddha’s answer.” “Mendicant, do you remember the summary recital and the analysis of the one who has one fine night?” memorize it, and remember it. It is beneficial and relevant to the fundamentals of the spiritual life.”
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
ime dhammā saṁsaṭṭhā udāhu visaṁsaṭṭhā? Labbhā ca panimesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti? “Yā cāvuso, paññā yañca viññāṇaṁ— ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā. Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetuṁ. Yaṁ hāvuso, pajānāti taṁ vijānāti, yaṁ vijānāti taṁ pajānāti. Tasmā ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā. Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti. “Yā cāvuso, paññā yañca viññāṇ
are these things mixed or separate? And can we completely disentangle them so as to describe the difference between them?” “Wisdom and consciousness— these things are mixed, not separate. And you can never completely disentangle them so as to describe the difference between them. For you understand what you cognize, and you cognize what you understand. That’s why these things are mixed, not separate. And you can never completely disentangle them so as to describe the difference between them.” “W
智慧
中部経典
趣旨一致
長
uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṁ yathābhūtaṁ nappajānāti. Tassa sā sakkāyadiṭṭhi thāmagatā appaṭivinītā orambhāgiyaṁ saṁyojanaṁ. Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena; uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti. Tassa sā vicikicchā thāmagatā appaṭivinītā orambhāgiyaṁ saṁyojanaṁ. Sīlabbataparāmāsapariyuṭṭhitena cetasā viharati sīlabbataparāmāsaparetena; uppannassa ca sīlabbataparāmāsassa nissaraṇaṁ yathābhūtaṁ nappajānāti. Sutavā ca kho, ānanda, ariy
and they don’t truly understand the escape from substantialist view that has arisen. That substantialist view is entrenched in them, not eliminated: it is a lower fetter. Their heart is overcome and mired in doubt, and they don’t truly understand the escape from doubt that has arisen. That doubt is entrenched in them, not eliminated: it is a lower fetter. Their heart is overcome and mired in misapprehension of precepts and observances, and they don’t truly understand the escape from misapprehens
智慧
中部経典
趣旨一致
長
Idamavoca sā devatā. Idaṁ vatvā tatthevantaradhāyi. “Na kho ahaṁ, āvuso, dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Tvaṁ panāvuso, dhāresi bhaddekarattassa uddesañca vibhaṅgañcā”ti? “Ahampi kho, bhikkhu, na dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Dhāresi pana tvaṁ, bhikkhu, bhaddekarattiyo gāthā”ti? “Na kho ahaṁ, āvuso, dhāremi bhaddekarattiyo gāthāti. Tvaṁ panāvuso, dhāresi bhaddekarattiyo gāthā”ti? “Ahampi kho, bhikkhu na dhāremi bhaddekarattiyo gāthāti. Uggaṇhāhi tvaṁ, bhikkhu, b
That’s what that deity said, before vanishing right there. “No, reverend, I do not. Do you?” “I also do not. But do you remember just the verses on the one who has one fine night?” “I do not. Do you?” “I also do not. Learn the summary recital and the analysis of the one who has one fine night, mendicant,
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca. Taṁ kissa hetu? Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca. Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṁ sāmikā ahikuṇapaṁ vā kukkurakuṇapaṁ vā manussakuṇapaṁ vā racayitvā aññissā kaṁsapātiyā paṭikujjitvā antarāpaṇaṁ paṭipajjeyyuṁ. Tamenaṁ jano disvā evaṁ vadeyya: ‘ambho, kimevidaṁ harīyati jaññajaññaṁ viyā’ti? Tamenaṁ uṭṭhahitvā
It’s because these spheres of bad, unskillful wishes are seen and heard to be not given up by that venerable. Why is that? It’s because these spheres of bad, unskillful wishes are seen and heard to be not given up by that venerable. Suppose a bronze cup was brought from a shop or smithy clean and bright. The owners were to prepare it with the carcass of a snake, a dog, or a human, cover it with a bronze lid, and parade it through the market-place. When people saw it they’d say: ‘Oh my, what is i
以下は該当箇所の翻訳です。
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その尊者において、かの悪しき不善なる欲望の領域が捨断されていないことが、見聞によって知られるがゆえに。それはなぜか。その尊者において、かの悪しき不善なる欲望の領域が捨断されていないことが、見聞によって知られるがゆえに。たとえば、ある青銅の杯が、店もしくは鍛冶場より、清浄にして光輝く状態でもたらされたとせよ。その持ち主がこれに蛇、犬、あるいは人間の死骸を納め、青銅の蓋をもって覆い、市場を練り歩いたとする。これを見た人々は言うであろう。「ああ、これはいったい何という——」
智慧
中部経典
趣旨一致
長
Tassa so kāmarāgo sānusayo pahīyati. Na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena; uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ pajānāti. Tassa so byāpādo sānusayo pahīyati. Yo, ānanda, maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ anāgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—netaṁ ṭhānaṁ vijjati. Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṁ acchetvā phegguṁ acchetvā sāracchedo bhaviss
That sensual desire, along with any underlying tendency to it, is given up in them. Their heart is not overcome and mired in ill will, and they truly understand the escape from ill will that has arisen. That ill will, along with any underlying tendency to it, is given up in them. There is a path and a practice for giving up the five lower fetters. It’s not possible to know or see or give up the five lower fetters without relying on that path and that practice. Suppose there was a large tree stan
智慧
中部経典
趣旨一致
中
nāsadā vākaraṁ migo; Bhutvā nivāpaṁ gacchāma, kandante migabandhake”ti. Āturaṁ bahusaṅkappaṁ, yassa natthi dhuvaṁ ṭhiti. Passa cittīkataṁ rūpaṁ, maṇinā kuṇḍalena ca; Aṭṭhi tacena onaddhaṁ, saha vatthebhi sobhati. Alattakakatā pādā,
but the deer didn’t spring the trap. I’ve eaten the bait and now I go, leaving the trapper to lament.” diseased, obsessed over, in which nothing lasts at all. See this fancy figure, with its gems and earrings; it is bones encased in skin, made pretty by its clothes. Rouged feet
智慧
中部経典
趣旨一致
長
nesajjiko hoti …pe… yathāsanthatiko hoti …pe… ekāsaniko hoti. So iti paṭisañcikkhati: ‘ahaṁ khomhi ekāsaniko, ime panaññe bhikkhū na ekāsanikā’ti. So tena ekāsanikattena attānukkaṁseti, paraṁ vambheti. Ayampi, bhikkhave, asappurisadhammo. “sappurisadhammañca vo, bhikkhave, desessāmi asappurisadhammañca. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
who never lies down … who sleeps wherever they lay their mat … who eats in one sitting per day. They reflect: ‘I eat in one sitting per day, unlike these other mendicants.’ And they glorify themselves and put others down on account of that. This too is a quality of an untrue person. “Mendicants, I will teach you the qualities of a true person and the qualities of an untrue person. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied.
智慧
中部経典
趣旨一致
長
addhā āḷāro kālāmo imaṁ dhammaṁ jānaṁ passaṁ viharatī’ti. Atha khvāhaṁ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: ‘kittāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṁ vutte, bhikkhave, āḷāro kālāmo ākiñcaññāyatanaṁ pavedesi. Tassa mayhaṁ, bhikkhave, etadahosi: ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā; na kho āḷārasseva kālāmassa atthi vīriyaṁ, mayhampatthi vīriyaṁ; na kho āḷā
Surely he meditates knowing and seeing this teaching.’ So I approached Āḷāra Kālāma and said to him, ‘Reverend Kālāma, to what extent do you say you’ve realized this teaching with your own insight?’ When I said this, he declared the dimension of nothingness. Then it occurred to me, ‘It’s not just Āḷāra Kālāma who has faith, energy, mindfulness, immersion, and wisdom; I too have these things.
「きっと彼は、この法を知り見ながら修習しているに違いない」と思い、私はアーラーラ・カーラーマのもとへ赴き、こう申し上げた。「尊者カーラーマよ、あなたはどれほどの境地において、この法を自ら直接知って証得されたと仰るのですか」と。かく申し上げると、彼は無所有処を証得したと宣言された。そこで私にこのような思いが起こった。「信根・精進根・念根・定根・慧根を具えているのは、アーラーラ・カーラーマ一人ではない。私もまた、これらの根を具えている。
智慧
中部経典
趣旨一致
長
Kiñca sañjānāti? Nīlakampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti. ‘Sañjānāti sañjānātī’ti kho, āvuso, tasmā saññāti vuccatī”ti. “Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṁ— ime dhammā saṁsaṭṭhā udāhu visaṁsaṭṭhā? Labbhā ca panimesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti? “Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṁ— ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā. Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetu
And what does it perceive? It perceives blue, yellow, red, and white. It’s called perception because it perceives.” “Feeling, perception, and consciousness— are these things mixed or separate? And can we completely disentangle them so as to describe the difference between them?” “Feeling, perception, and consciousness— these things are mixed, not separate. And you can never completely disentangle them so as to describe the difference between them. For you perceive what you feel, and you cognize
智慧
中部経典
趣旨一致
長
uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti. Tassa sā vicikicchā sānusayā pahīyati. Na sīlabbataparāmāsapariyuṭṭhitena cetasā viharati na sīlabbataparāmāsaparetena; uppannassa ca sīlabbataparāmāsassa nissaraṇaṁ yathābhūtaṁ pajānāti. Tassa so sīlabbataparāmāso sānusayo pahīyati. Yo ca kho, ānanda, maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ āgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—ṭhānametaṁ vijjati. S
and they truly understand the escape from doubt that has arisen. That doubt, along with any underlying tendency to it, is given up in them. Their heart is not overcome and mired in misapprehension of precepts and observances, and they truly understand the escape from misapprehension of precepts and observances that has arisen. That misapprehension of precepts and observances, along with any underlying tendency to it, is given up in them. But it is possible to know and see and give up the five lo
智慧
中部経典
趣旨一致
長
‘caṅkī, bho, brāhmaṇo evamāha— āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti. “Evaṁ, bho”ti kho so khatto caṅkissa brāhmaṇassa paṭissutvā yena opāsādakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā opāsādake brāhmaṇagahapatike etadavoca: Tena kho pana samayena nānāverajjakānaṁ brāhmaṇānaṁ pañcamattāni brāhmaṇasatāni opāsāde paṭivasanti kenacideva karaṇīyena. Assosuṁ kho te brāhmaṇā: “caṅkī kira brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti. Atha
‘Sirs, the brahmin Caṅkī asks you to wait, as he will also go to see the ascetic Gotama.’” “Yes, sir,” replied the butler, and did as he was asked. Now at that time around five hundred brahmins from abroad were residing in Opāsāda on some business. They heard that the brahmin Caṅkī was going to see the ascetic Gotama. They approached Caṅkī and said to him, “Is it really true that you are going to see the ascetic Gotama?” “Yes, gentlemen, it is true.” “Please don’t!
智慧
中部経典
趣旨一致
長
nappaṭikaṅkhe anāgataṁ; Yadatītaṁ pahīnaṁ taṁ, appattañca anāgataṁ. Paccuppannañca yo dhammaṁ, tattha tattha vipassati; Asaṁhīraṁ asaṅkuppaṁ, taṁ vidvā manubrūhaye. Ajjeva kiccamātappaṁ, Idamavoca bhagavā; idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.
don’t anticipate the future. What’s past is left behind, the future has not arrived; 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— That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling.
経典データの出典: SuttaCentral（CC0ライセンス）