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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
Tamenaṁ sāmikā sālīnaṁ odanaṁ vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ racayitvā aññissā kaṁsapātiyā paṭikujjitvā antarāpaṇaṁ paṭipajjeyyuṁ. Tamenaṁ jano disvā evaṁ vadeyya: ‘ambho, kimevidaṁ harīyati jaññajaññaṁ viyā’ti? Tamenaṁ uṭṭhahitvā apāpuritvā olokeyya. Tassa saha dassanena manāpatā ca saṇṭhaheyya, appāṭikulyatā ca saṇṭhaheyya, ajegucchatā ca saṇṭhaheyya; Evaṁ vutte, āyasmā mahāmoggallāno āyasmantaṁ sāriputtaṁ etadavoca: Yathā yathā kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputta
The owners were to prepare it with boiled fine rice with the dark grains picked out and served with many soups and sauces, cover it with a bronze lid, and parade it through the market-place. When people saw it they’d say: ‘Oh my, what is it that you’re carrying like a precious treasure?’ So they’d open up the lid for people to look inside. And as soon as they saw it they were filled with liking, attraction, and relish. When he said this, Venerable Mahāmoggallāna said to him, And Samīti planed ou
器の主人たちは、黒い粒を丁寧に取り除いた上等な白米を炊き、数々の羹（あつもの）や調味料を添えて用意し、青銅の蓋でそれを覆い、市場を練り歩くのであった。人々はそれを目にすると、「おお、これはいったい何と尊いものを運んでおられるのか」と言うのであった。そこで彼らは蓋を開けて、人々に中を見せるのであった。すると見た者はたちまち、歓喜と愛着と渇仰に満たされるのであった。彼がこのように語ると、尊者マハーモッガッラーナは彼に向かってこう言われた。そしてサーミティは削り出した——
智慧
中部経典
趣旨一致
長
‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti. Yannūnāhaṁ yaṁ dhammaṁ āḷāro kālāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti, tassa dhammassa sacchikiriyāya padaheyyan’ti. So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ. Atha khvāhaṁ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: ‘Ettāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja
‘Reverend Kālāma, I wish to lead the spiritual life in this teaching and training.’ Why don’t I make an effort to realize the same teaching that Āḷāra Kālāma says he has realized with his own insight?’ I quickly realized that teaching with my own insight, and lived having achieved it. So I approached Āḷāra Kālāma and said to him, ‘Reverend Kālāma, is it up to this point that you realized this teaching with your own insight, and declare having achieved it?’ ‘I have, reverend.’ ‘I too, reverend, h
「カーラーマ尊者よ、私はこの教えと律のもとで修行の生活を送りたいと思います。」なぜ私は、アーラーラ・カーラーマ尊者が自らの智慧によって証得したと言われるその教えを、自ら実現すべく努力しないのであろうか、と。私はやがてその教えを自らの智慧によって速やかに証得し、それを成就して住した。そこで私はアーラーラ・カーラーマのもとに赴き、こう申し上げた。「カーラーマ尊者よ、尊者が自らの智慧によって証得し、成就したと宣言されているのは、この境地に至ってのことでしょうか。」「そうです、尊者よ。」「尊者よ、私もまた——」
智慧
中部経典
趣旨一致
中
Tasmā ime dhammā saṁsaṭṭhā no visaṁsaṭṭhā. Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti.
That’s why these things are mixed, not separate. And you can never completely disentangle them so as to describe the difference between them.”
智慧
中部経典
趣旨一致
長
Evameva kho, ānanda, yesaṁ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati; seyyathāpi so balavā puriso evamete daṭṭhabbā. evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ āgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—ṭhānametaṁ vijjati. Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā. Atha dubbalako puriso āgaccheyya: ‘ahaṁ imissā gaṅgāy
In the same way, when the Dhamma is being taught for the cessation of substantial reality, someone whose mind leaps forth, gains confidence, settles down, and becomes decided should be regarded as being like that strong person. In the same way, there is a path and a practice for giving up the five lower fetters. It is possible to know and see and give up the five lower fetters by relying on that path and that practice. Suppose the river Ganges was full to the brim so a crow could drink from it.
智慧
中部経典
趣旨一致
長
Atha kho rājā korabyo “yaṁ tattha khādanīyaṁ bhojanīyaṁ paṭiyattaṁ taṁ sabbaṁ vissajjethā”ti vatvā bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi thullakoṭṭhikamhā niyyāsi mahaccarājānubhāvena āyasmantaṁ raṭṭhapālaṁ dassanāya. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ussaṭāya ussaṭāya parisāya yenāyasmā raṭṭhapālo tenupasaṅkami; upasaṅkamitvā āyasmatā raṭṭhapālena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ a
And then King Koravya said, “Distribute the fresh and cooked foods that have been prepared there.” He had the finest carriages harnessed. Then he mounted a fine carriage and, along with other fine carriages, set out in full royal pomp from Thullakoṭṭhika to see Raṭṭhapāla. He went by carriage as far as the terrain allowed, then descended and approached Raṭṭhapāla on foot, together with a group of eminent officials. They exchanged greetings, and, when the greetings and polite conversation were ov
智慧
中部経典
趣旨一致
長
bhavañhi caṅkī sīlavā vuddhasīlī vuddhasīlena samannāgato …pe… bhavañhi caṅkī kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe… bhavañhi caṅkī bahūnaṁ ācariyapācariyo, tīṇi māṇavakasatāni mante vāceti …pe… bhavañhi caṅkī rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito …pe… bhavañhi caṅkī brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe… bhavañhi caṅkī opāsādaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ
You are ethical, mature in ethical conduct. … You’re a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning. … You teach the tutors of many, and teach three hundred young students to recite the hymns. … You’re honored, respected, revered, venerated, and esteemed by King Pasenadi of Kosala and the brahmin Pokkharasāti. … You live in Opāsāda, a crown property given by King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, wat
智慧
中部経典
趣旨一致
長
Atha kho tesaṁ bhikkhūnaṁ, acirapakkantassa bhagavato, etadahosi: Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti? “idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: Atha kho tesaṁ bhikkhūnaṁ etadahosi: “ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ; pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddes
Soon after the Buddha left, those mendicants considered, Who can explain in detail the meaning of this brief summary given by the Buddha?” “The Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail. … Then those mendicants thought: “This Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions. He is capable of explaining in detail the meaning of this brief summary recital given by the Buddha. Let’s go t
智慧
中部経典
趣旨一致
長
Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi. Evaṁ vutte, bhikkhave, āḷāro kālāmo maṁ etadavoca: Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi, yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi. Iti yādiso ahaṁ tādiso tuvaṁ, yādiso tuvaṁ tādiso ahaṁ. Ehi dāni, āvuso, ubhova santā imaṁ gaṇaṁ pariharāmā’ti. Iti kho, bhikkhave, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārā
The teaching that you’ve realized with your own insight, and dwell having achieved it, I’ve realized with my own insight, and declare having achieved it. Āḷāra Kālāma replied, So the teaching that I know, you know, and the teaching that you know, I know. I am like you and you are like me. Come now, reverend! We should both lead this community together.’ And that is how my tutor Āḷāra Kālāma placed me, his pupil, on the same position as him, and honored me with high praise. Then it occurred to me
汝が自らの智慧によって証得し、安住されておるその法を、我もまた自らの智慧によって証得し、安住してこれを説く」と。アーラーラ・カーラーマはかく答えた。「我の知れる法は汝の知れる法、汝の知れる法は我の知れる法。我は汝のごとく、汝は我のごとし。さあ、尊者よ、我ら二人してこの教団を共に導こうではないか」と。かくして、師アーラーラ・カーラーマは弟子たる我を己と同等の地位に置き、最上の称讃をもって我を尊重したのである。そのとき、我が心にかく思念せり——
智慧
中部経典
趣旨一致
長
Ekamantaṁ nisinne kho thullakoṭṭhike brāhmaṇagahapatike bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Katamañca, bho raṭṭhapāla, jarāpārijuññaṁ? Taṁ bhoto raṭṭhapālassa jarāpārijuññaṁ natthi. Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito? Idha, bho raṭṭhapāla, ekacco jiṇṇo hoti vuḍḍho mahallako addhagato vayoanuppatto. So iti paṭisañcikkhati: ‘ahaṁ khomhi etarahi jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto. Na kho pana mayā sukaraṁ a
When they were seated, the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk. And what is decay due to old age? You have no decay due to old age. So what did you know or see or hear that made you go forth? It’s when someone is old, elderly, and senior, advanced in years, and has reached the final stage of life. They reflect: ‘I’m now old, elderly, and senior. I’m advanced in years and have reached the final stage of life. It’s not easy for me to acquire more wealth or t
智慧
中部経典
趣旨一致
長
Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati: ‘catutthajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā. Puna caparaṁ, bhikkhave, asappuriso sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Puna caparaṁ, bhikkhave, asappuriso sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Puna caparaṁ, bhikkhave, asappuriso
This too is a quality of an untrue person. A true person reflects: ‘The Buddha has spoken of not being determined even by the attainment of the fourth absorption. Furthermore, take an untrue person who, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space … the dimension of infinite consciousness … the dimension of nothingness
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
長
“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ atikkamma khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya; evaṁsampadamidaṁ āyasmantānaṁ satthari sammukhībhūte taṁ bhagavantaṁ atisitvā amhe etamatthaṁ paṭipucchitabbaṁ maññatha. So hāvuso, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahos
“Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves. Such is the consequence for the venerables. Though you were face to face with the Buddha, you bypassed him, imagining that you should ask me about this matter. For he is the Buddha, the one who knows and sees. He is vision, he
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
長
Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṁnhāto uppalamālaṁ vā vassikamālaṁ vā atimuttakamālaṁ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṁ patiṭṭhapeyya; evameva kho, āvuso, ye te kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṁ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhitta
Suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. Presented with a garland of lotuses, jasmine, or liana flowers, they would take them in both hands and place them on the crown of the head. In the same way, those gentlemen who went forth from the lay life to homelessness out of faith … say: ‘It’s good, sirs, that he draws his spiritual companions away from the unskillful and establishes them in the skillful.’” And so these two spiritual
譬えば、ある女人または男子が、若く、年若く、装飾を好み、頭を洗い清めたとする。蓮華の花環、もしくは茉莉花、葛蔓の花環を差し出されたならば、その者は両手でそれを受け取り、頭頂に載せるであろう。同じように、信心をもって在家の生活を捨て、出家して無家に赴いた善き人々は……「尊者よ、彼が同梵行者たちを不善から遠ざけ、善に安立せしめることは、誠に善いことかな」と言うのである。かくして、この両者の梵行者は……
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. So kho ahaṁ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca. Tassa mayhaṁ, bhikkhave, etadahosi: ‘na kho āḷāro kālāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti paved
This teaching is such that a sensible person can soon realize their own tradition with their own insight and live having achieved it.’ I quickly memorized that teaching. As far as lip-recital and verbal repetition went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others. Then it occurred to me, ‘It is not solely by mere faith that Āḷāra Kālāma declares: “I realize this teaching with my own insight, and live having achieved it.” I set out to discov
この教えは、聡明な人であれば、自らの智慧をもって速やかに自らの境地を証悟し、それを成就して住することができるものである。』私はただちにその教えを記憶した。口誦と言語による反復という点においては、私は知識の法を、古老の法を説いた。私は知り見ると称し、他の者たちもまたそのように称した。そのとき、私にこのような思いが起こった。『アーラーラ・カーラーマは、単なる信仰のみによって「私はこの教えを自らの智慧をもって証悟し、それを成就して住する」と宣言しているのではない。』私はその真意を探り求めんと志した。
智慧
中部経典
趣旨一致
長
“Kasmā panāyye, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro”ti? “Assāsapassāsā kho, āvuso visākha, kāyikā ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro. Pubbe kho, āvuso visākha, vitakketvā vicāretvā pacchā vācaṁ bhindati, tasmā vitakkavicārā vacīsaṅkhāro. Saññā ca vedanā ca cetasikā ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro”ti. “Kathaṁ panāyye, saññāvedayitanirodhasamāpatti hotī”ti? “Na kho, āvuso
“But ma’am, why is breathing a physical process? Why are placing the mind and keeping it connected a verbal process? Why are perception and feeling a mental process?” “Breathing is physical. It’s tied up with the body, that’s why breathing is a physical process. First you place the mind and keep it connected, then you break into speech. That’s why placing the mind and keeping it connected are a verbal process. Perception and feeling are mental. They’re tied up with the mind, that’s why perceptio
智慧
中部経典
趣旨一致
長
dhammānusārī … saddhānusārī, tamahaṁ evaṁ vadeyyaṁ: ‘ehi me tvaṁ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṁ sannāmeyya, ‘no’ti vā vadeyyā”ti? “No hetaṁ, bhante”. idhassa bhikkhu ubhatobhāgavimutto, tamahaṁ evaṁ vadeyyaṁ: ‘ehi me tvaṁ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṁ sannāmeyya, ‘no’ti vā vadeyyā”ti? “No hetaṁ, bhante”. “Taṁ kiṁ maññasi, bhaddāli, idhassa bhikkhu paññāvimutto … kāyasakkhi …
or a follower of teachings, or a follower by faith: ‘Please, mendicant, be a bridge for me to cross over the mud.’ Would they cross over themselves, or struggle to get out of it, or just say no?” “No, sir.” Suppose I was to say this to a mendicant who is freed both ways: ‘Please, mendicant, be a bridge for me to cross over the mud.’ Would they cross over themselves, or struggle to get out of it, or just say no?” “No, sir.” “What do you think, Bhaddāli? Suppose I was to say the same thing to a me
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Tassa mayhaṁ, bhikkhave, etadahosi: ‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā; na kho rāmasseva ahosi vīriyaṁ, mayhampatthi vīriyaṁ; na kho rāmasseva ahosi sati, mayhampatthi sati; na kho rāmasseva ahosi samādhi, mayhampatthi samādhi, na kho rāmasseva ahosi paññā, mayhampatthi paññā. ‘icchāmahaṁ, āvuso, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti. Yannūnāhaṁ yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi, tassa dhammassa sacchikiriyāya padaheyyan’ti. So kh
Then it occurred to me, ‘It’s not just Rāma who had faith, energy, mindfulness, immersion, and wisdom; I too have these things. ‘Reverend, I wish to lead the spiritual life in this teaching and training.’ Why don’t I make an effort to realize the same teaching that Rāma said he had realized with his own insight?’ I quickly realized that teaching with my own insight, and lived having achieved it. So I approached Uddaka son of Rāma and said to him,
かくして、わが心にこの思いが起こりました。「ラーマのみが信、精進、念、定、慧を具えていたのではない。我もまたこれらを具えている。『尊者よ、私はこの教えと律において梵行を歩みたいと思います』と申し上げた。ならば何ゆえに、ラーマが自ら証智をもって証したと語った、その同じ法を証するために励まないのか」と。私はすみやかにその法を自らの証智をもって証し、それを成就して住しました。そこで私はウッダカ・ラーマプッタのもとに近づき、こう申しました。
智慧
中部経典
趣旨一致
長
“Kathaṁ panāyye, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṁ hotī”ti? “Na kho, āvuso visākha, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṁ hoti: ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahissan’ti vā, ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī’ti vā, ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhito’ti vā. Atha khvāssa pubbeva tathā cittaṁ bhāvitaṁ hoti yaṁ taṁ tathattāya upanetī”ti. “Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa panāyye, bhikkhuno katame dhammā paṭhamaṁ upp
“But ma’am, how does someone emerge from the cessation of perception and feeling?” “A mendicant who is emerging from such an attainment does not think: ‘I will emerge from the cessation of perception and feeling’ or ‘I am emerging from the cessation of perception and feeling’ or ‘I have emerged from the cessation of perception and feeling.’ Rather, their mind has been previously developed so as to lead to such a state.” “But ma’am, which process arises first for a mendicant who is emerging from
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
diṭṭhippatto … saddhāvimutto … “Taṁ kiṁ maññasi, bhaddāli, api nu tvaṁ, bhaddāli, tasmiṁ samaye ubhatobhāgavimutto vā hosi paññāvimutto vā kāyasakkhi vā diṭṭhippatto vā saddhāvimutto vā dhammānusārī vā saddhānusārī vā”ti? “No hetaṁ, bhante”. “Nanu tvaṁ, bhaddāli, tasmiṁ samaye ritto tuccho aparaddho”ti? “Evaṁ, bhante. Accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesiṁ. Tassa me, bhante
or attained to view, or freed by faith, “What do you think, Bhaddāli? At that time were you freed both ways, freed by wisdom, a direct witness, attained to view, freed by faith, a follower of teachings, or a follower by faith?” “No, sir.” “Weren’t you vacuous, hollow, and mistaken?” “Yes, sir. I made a mistake … Please, sir, accept my mistake for what it is, so I will restrain myself in future.” “Indeed, Bhaddāli, you made a mistake. …
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
“Katamo ca, bhikkhave, asappurisadhammo? so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti. So paṭipadaṁyeva antaraṁ karitvā tāya uccākulīnatāya nevattānukkaṁseti na paraṁ vambheti. Ayaṁ, bhikkhave, sappurisadhammo. Idha, bhikkhave, asappuriso uccākulā pabbajito hoti. So iti paṭisañcikkhati: ‘ahaṁ khomhi uccākulā pabbajito, ime panaññe bhikkhū na uccākulā pabbajitā’ti. So tāya uccākulīnatāya attānukkaṁseti, paraṁ vambheti. Ayaṁ, bhikkhave,
“And what is a quality of an untrue person? if they practice in line with the teaching, practice properly, and live in line with the teaching, they are worthy of honor and praise for that.’ Keeping the practice to themselves, they don’t glorify themselves and put others down on account of their eminent family. This is a quality of a true person. Take an untrue person who has gone forth from an eminent family. They reflect: ‘I have gone forth from an eminent family, unlike these other mendicants.
智慧
中部経典
趣旨一致
長
‘Ettāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Ettāvatā kho, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti. ‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘Lābhā no, āvuso, suladdhaṁ no, āvuso, ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma. Iti yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi, taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi. Ya
‘Reverend, had Rāma realized this teaching with his own insight up to this point, and declared having achieved it?’ ‘He had, reverend.’ ‘I too have realized this teaching with my own insight up to this point, and live having achieved it.’ ‘We are fortunate, reverend, so very fortunate to see a venerable such as yourself as one of our spiritual companions! So the teaching that Rāma had realized with his own insight, and declared having achieved it, you’ve realized with your own insight, and dwell
「尊者よ、ラーマはこの教えをここに至るまで自らの洞察によって実証し、その到達を宣言されたのでしょうか」「そうです、尊者よ」「私もまた、この教えをここに至るまで自らの洞察によって実証し、その到達を成就して住しています」「尊者よ、われわれはなんと幸いなることか、まことに幸いなることか。かくも尊き方を善友として拝し奉るとは。ラーマが自らの洞察によって実証し、その到達を宣言されたその教えを、尊者はご自身の洞察によって実証され、住しておられる。
経典データの出典: SuttaCentral（CC0ライセンス）