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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
Ime kho, āvuso visākha, pañcupādānakkhandhā sakkāyo vutto bhagavatā”ti. “Sādhayye”ti kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṁ abhinanditvā anumoditvā dhammadinnaṁ bhikkhuniṁ uttariṁ pañhaṁ apucchi: “Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ panāyye, bhikkhuṁ kati phassā phusantī”ti? “Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ kho, āvuso visākha, bhikkhuṁ tayo phassā phusanti—suññato phasso, animitto phasso, appaṇihito phasso”ti. “Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa panāyye,
The Buddha said that these five grasping aggregates are substantial reality.” Saying “Good, ma’am,” Visākha approved and agreed with what Dhammadinnā said. Then he asked another question: “But ma’am, when a mendicant has emerged from the attainment of the cessation of perception and feeling, how many kinds of contact do they experience?” “They experience three kinds of contact: emptiness, signless, and undirected contacts.” “But ma’am, when a mendicant has emerged from the attainment of the cess
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Yato ca kho tvaṁ, bhaddāli, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. Vuddhihesā, bhaddāli, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjati. Idha, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya aparipūrakārī hoti. Tassa evaṁ hoti: ‘yannūnāhaṁ vivittaṁ senāsanaṁ bhajeyyaṁ araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. Appeva nāmāhaṁ uttari manussadhammā alamariyañāṇadassanavi
But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future. Bhaddāli, take a mendicant who doesn’t fulfill the training according to the Teacher’s instructions. They think, ‘Why don’t I frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a f
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Asaṁhīraṁ asaṅkuppaṁ, taṁ vidvā manubrūhaye. Ajjeva kiccamātappaṁ, Evaṁ kho ahaṁ, bhikkhu, dhāremi bhaddekarattiyo gāthā. Uggaṇhāhi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; pariyāpuṇāhi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; dhārehi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca. Atthasaṁhito, bhikkhu, bhaddekarattassa uddeso ca vibhaṅgo ca ādibrahmacariyako”ti. Idamavoca candano devaputto. Idaṁ vatvā tatthevantaradhāyi.
The unfaltering, the unshakable: having known that, foster it. Today’s the day to keenly work— That’s how I remember the verses of the one who has one fine night. Learn the summary recital and the analysis of the one who has one fine night, mendicant, memorize it, and remember it. It is beneficial and relevant to the fundamentals of the spiritual life.” That’s what the godling Candana said before vanishing right there.
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Ehi dāni, āvuso, tuvaṁ imaṁ gaṇaṁ pariharā’ti. Iti kho, bhikkhave, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi. Tassa mayhaṁ, bhikkhave, etadahosi: ‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. So kho ahaṁ, bhikkhave, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ. ‘viharatāyasmā; tādiso ayaṁ dhammo yattha viññū puriso naci
Come now, reverend! You should lead this community.’ And that is how my spiritual companion Uddaka son of Rāma placed me in the position of a tutor and honored me with high praise. Then it occurred to me, ‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the dimension of neither perception nor non-perception.’ Realizing that this teaching was inadequate, I left disappointed. ‘Stay, venerable. T
「さあ、尊者よ、あなたがこの僧団を導くべきです」と。かくして、我が梵行の友、ラーマの子ウッダカは、私を師範の位に置き、高き讃辞をもって敬意を表したのであった。しかしその時、私の心にこのような思いが生じた。「この教えは、幻滅へも、離欲へも、滅尽へも、寂静へも、智慧へも、覚りへも、涅槃へも導くものではない。それはただ、非想非非想処への再生へと至るに過ぎない」と。この教えが不十分であると悟り、私は失望してその場を去った。「留まりたまえ、尊者よ。
智慧
中部経典
趣旨一致
長
Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya aparipūrakārissa. Idha pana, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya paripūrakārī hoti. Tassa evaṁ hoti: ‘yannūnāhaṁ vivittaṁ senāsanaṁ bhajeyyaṁ araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. Appeva nāmāhaṁ uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti. So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ pal
Because that’s how it is when someone doesn’t fulfill the training according to the Teacher’s instructions. But take a mendicant who does fulfill the training according to the Teacher’s instructions. They think, ‘Why don’t I frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. Hopefully I’ll realize a superhuman distinction in knowledge and vision worthy of the noble ones.’ They frequent a secl
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
中
“Pāpakānaṁ kho etaṁ, āvuso, akusalānaṁ icchāvacarānaṁ adhivacanaṁ, yadidaṁ aṅgaṇan”ti.
“Reverend, ‘blemish’ is a term for the spheres of bad, unskillful wishes.
「尊者よ、『汚垢』とは、悪しき不善なる欲求の領域を指す言葉である。
智慧
中部経典
趣旨一致
長
‘na kho rāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi; So kho ahaṁ, bhikkhave, kiṁ kusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno magadhesu anupubbena cārikaṁ caramāno yena uruvelā senānigamo tadavasariṁ. Tatthaddasaṁ ramaṇīyaṁ bhūmibhāgaṁ, pāsādikañca vanasaṇḍaṁ, nadiñca sandantiṁ setakaṁ supatitthaṁ ramaṇīyaṁ, samantā ca gocaragāmaṁ. Tassa mayhaṁ, bhikkhave, etadahosi: ‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandat
‘It is not solely by mere faith that Rāma declared: “I realize this teaching with my own insight, and live having achieved it.” I set out to discover what is skillful, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at the town of Senā in Uruvelā. There I saw a delightful park, a lovely grove with a flowing river that was clean and charming, with smooth banks. And nearby was a village to resort to for alms. Then it occurred to me, ‘This park
『ラーマがかの教えを「我、みずから直智をもってこれを証し、具足して住す」と宣言したのは、ただ単なる信仰のみによるものではなかった。』我は善なるものを求め、無上の寂静なる涅槃の境地を探し求めて出発した。マガダ国の地を段階を経て遍歴し、ウルヴェーラーのセナーという村に至った。そこに我は、清らかで愛らしく、なだらかな岸辺を持つ流れる川のほとりに、美しい林園を見出した。その光景はまことに愛でたく、清々しい木立が広がっていた。そして近くには、托鉢のために赴くべき村落もあった。その時、我にかくの如き思いが起こった。「この林園は……」
智慧
中部経典
趣旨一致
長
Tāni bhoto raṭṭhapālassa natthi. Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito”ti? “Atthi kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito. Katame cattāro? ‘Upaniyyati loko addhuvo’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito. ‘
Worthy Raṭṭhapāla has none of these. So what did you know or see or hear that made you go forth?” “Great king, the Blessed One who knows and sees, the perfected one, the fully awakened Buddha has taught these four summaries of the teaching for recitation. It was after knowing and seeing and hearing these that I went forth from the lay life to homelessness. What four? ‘The world is unstable and swept away.’ This is the first summary. ‘The world has no shelter and no savior.’ This is the second su
智慧
中部経典
趣旨一致
長
brāhmaṇassa sandhanaṁ paññapenti, khattiyassa sandhanaṁ paññapenti, vessassa sandhanaṁ paññapenti, suddassa sandhanaṁ paññapenti. Tatridaṁ, bho gotama, brāhmaṇā brāhmaṇassa sandhanaṁ paññapenti bhikkhācariyaṁ; bhikkhācariyañca pana brāhmaṇo sandhanaṁ atimaññamāno akiccakārī hoti gopova adinnaṁ ādiyamānoti. Tatridaṁ, bho gotama, brāhmaṇā khattiyassa sandhanaṁ paññapenti dhanukalāpaṁ; dhanukalāpañca pana khattiyo sandhanaṁ atimaññamāno akiccakārī hoti gopova adinnaṁ ādiyamānoti. “Kiṁ pana, brāhmaṇ
for a brahmin, an aristocrat, a peasant, and a menial. The wealth they prescribe for a brahmin is living on alms. A brahmin who scorns his own wealth, living on alms, fails in his duty like a guard who steals. The wealth they prescribe for an aristocrat is the bow and quiver. An aristocrat who scorns his own wealth, the bow and quiver, fails in his duty like a guard who steals. “But brahmin, did the whole world authorize the brahmins to prescribe these four kinds of wealth?” “No, worthy Gotama.”
智慧
中部経典
趣旨一致
長
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. Taṁ kissa hetu? Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. … They recolle
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
中
appattañca anāgataṁ. Paccuppannañca yo dhammaṁ, tattha tattha vipassati; Asaṁhīraṁ asaṅkuppaṁ, taṁ vidvā manubrūhaye. Ajjeva kiccamātappaṁ, Kathañca, bhikkhu, atītaṁ anvāgameti …pe…
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— And how do you run back to the past? … ”
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Kaṭṭhañce paṭicca aggi jalati ‘kaṭṭhaggi’tveva saṅkhyaṁ gacchati; sakalikañce paṭicca aggi jalati ‘sakalikaggi’tveva saṅkhyaṁ gacchati; Khattiyakulā cepi, brāhmaṇa, agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, s
A fire that burns dependent on logs is reckoned as a log fire. A fire that burns dependent on twigs is reckoned as a twig fire. Suppose someone from a family of aristocrats goes forth from the lay life to homelessness. Relying on the teaching and training proclaimed by the Realized One they refrain from killing living creatures, stealing, and sex. They refrain from using speech that’s false, divisive, harsh, or nonsensical. And they’re not covetous or malicious, and they have right view. They su
智慧
中部経典
趣旨一致
長
Sādhu mayaṁ, āvuso ānanda, labheyyāma bhagavato sammukhā dhammiṁ kathaṁ savanāyā”ti. “Tena hāyasmanto yena rammakassa brāhmaṇassa assamo tenupasaṅkamatha; appeva nāma labheyyātha bhagavato sammukhā dhammiṁ kathaṁ savanāyā”ti. “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ. Atha kho, bhikkhave, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi: ‘Pāturahosi magadhesu pubbe, Dhammo asuddho samalehi cintito; Apāpuretaṁ amatassa dvāraṁ, Suṇantu dhammaṁ vimalenānubuddhaṁ.
It would be good if we got to hear a Dhamma talk from the Buddha.” “Well then, reverends, go to the brahmin Rammaka’s hermitage. Hopefully you’ll get to hear a Dhamma talk from the Buddha.” “Yes, reverend,” they replied. Then the divinity Sahampati, knowing my train of thought, thought, ‘Among the Magadhans there appeared in the past an impure teaching thought up by the stained. Fling open the door to freedom from death! Let them hear the teaching <j>the immaculate one discovered. Standing high
「もし世尊より法の御教えを拝聴できれば、いかに幸いなることか。」「さらば、諸尊よ、婆羅門ランマカの庵室へ赴かれよ。願わくば、世尊より法の御教えを拝聴する機縁を得られんことを。」「御意にございます、尊者よ」と、彼らは答えた。
そのとき、娑婆世界の主たる梵天サハンパティは、我が心の思いを知り、かく思念した。「往昔、マガダの国において、穢れたる者どもの妄想より生じた不浄の教えが現れたり。今こそ不死への解脱の門を大きく開くべし。清浄無垢なる方の証得された法を、彼らをして聴聞せしめよ。高みに立ちて……」
智慧
中部経典
趣旨一致
長
brāhmaṇova nu kho pahoti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetuṁ, no khattiyo no vesso no suddo”ti? “No hidaṁ, bho gotama. Khattiyopi hi, bho gotama, pahoti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetuṁ; sabbepi hi, bho gotama, cattāro vaṇṇā pahonti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetun”ti. “Evameva kho, brāhmaṇa, khattiyakulā cepi agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti
Is only a brahmin capable of developing a heart of love free of enmity and ill will for this region, and not an aristocrat, peasant, or menial?” “No, worthy Gotama. Aristocrats, brahmins, peasants, and menials can all do so. For all four classes are capable of developing a heart of love free of enmity and ill will for this region.” “In the same way, suppose someone from a family of aristocrats, What do you think, brahmin? brahmins, peasants, or menials goes forth from the lay life to homelessnes
智慧
中部経典
趣旨一致
長
Kiñcetaṁ paṭicca vuttaṁ? Yathārūpaṁ, bhante, diṭṭhipaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo diṭṭhipaṭilābho na sevitabbo; yathārūpañca kho, bhante, diṭṭhipaṭilābhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti—evarūpo diṭṭhipaṭilābho sevitabbo. Kathaṁrūpaṁ, bhante, diṭṭhipaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco evaṁdiṭṭhiko hoti: ‘Attabhāvapaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi
but why did he say it? You should not cultivate the acquisition of views which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the acquisition of views which causes unskillful qualities to decline while skillful qualities grow. And what acquisition of views causes unskillful qualities to grow while skillful qualities decline? It’s when someone has such a view: ‘I say that there are two kinds of incarnation: And what kind of incarnation causes unskil
智慧
中部経典
趣旨一致
長
Yathāpi passe janataṁ samantato; Tathūpamaṁ dhammamayaṁ sumedha, Pāsādamāruyha samantacakkhu; Sokāvatiṇṇaṁ janatamapetasoko, Avekkhassu jātijarābhibhūtaṁ. ‘nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṁ namati, no dhammadesanāyā’ti. Uṭṭhehi vīra vijitasaṅgāma, Satthavāha aṇaṇa vicara loke; Desassu bhagavā dhammaṁ, Aññātāro bhavissantī’ti.
you can see the people all around. In just the same way, All-seer, so intelligent, having ascended the Temple of Truth, rid of sorrow, look upon the people swamped with sorrow, overcome by rebirth and old age. ‘Oh lord! The world will be lost, the world will perish! For the mind of the Realized One, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.’ Rise, hero! Victor in battle, caravan leader, wander the world cleared of debt. Let the Bless
高台に立てば、四方の人々を見渡せるように、一切を見通す方よ、聡明なる方よ、法の殿堂に登り、悲嘆を離れて、悲嘆に溺れ、生と老いに打ちのめされた人々をご覧ください。「ああ、世界は滅びてしまう、世界は失われてしまう。如来、応供、正等覚者の御心が、法を説くことなく、ただ静かに留まることへと傾いているのだから」と。立ち上がってください、勇者よ、戦いに勝利せし者よ、隊商の導き手よ、負債を清算し、世界を遍歴してください。世尊よ、どうか法を
智慧
中部経典
趣旨一致
長
“paṇḍitā, visākha, dhammadinnā bhikkhunī, mahāpaññā, visākha, dhammadinnā bhikkhunī. Mañcepi tvaṁ, visākha, etamatthaṁ puccheyyāsi, ahampi taṁ evamevaṁ byākareyyaṁ, yathā taṁ dhammadinnāya bhikkhuniyā byākataṁ. Eso cevetassa attho. Evañca naṁ dhārehī”ti. Idamavoca bhagavā. Attamano visākho upāsako bhagavato bhāsitaṁ abhinandīti. “‘Sakkāyanirodho sakkāyanirodho’ti, ayye, vuccati. Katamo nu kho, ayye, sakkāyanirodho vutto bhagavatā”ti? “Yo kho, āvuso visākha, tassāyeva taṇhāya asesavirāganirodho c
“The nun Dhammadinnā is astute, Visākha, she has great wisdom. If you came to me and asked this question, I would answer it in exactly the same way as the nun Dhammadinnā. That is what it means, and that’s how you should remember it.” That is what the Buddha said. Satisfied, the layman Visākha approved what the Buddha said. “Ma’am, they speak of this thing called ‘the cessation of substantial reality’. What is the cessation of substantial reality that the Buddha spoke of?” “It’s the fading away
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
“No hidaṁ, bho gotama. sabbepi hi, bho gotama, cattāro vaṇṇā pahonti sottisināniṁ ādāya nadiṁ gantvā rajojallaṁ pavāhetun”ti. “Evameva kho, brāhmaṇa, khattiyakulā cepi agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. Taṁ kiṁ maññasi, brāhmaṇa, yopi so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭh
“No, worthy Gotama. All four classes are capable of doing this.” “In the same way, suppose someone from a family of aristocrats, What do you think, brahmin? and so would the fire produced by the low class people with poor quality wood. For all fire has flames, color, and radiance, and is usable as fire.” “In the same way, suppose someone from a family of aristocrats, brahmins, peasants, or menials goes forth from the lay life to homelessness. Relying on the teaching and training proclaimed by th
智慧
中部経典
趣旨一致
長
sevitabbampi, asevitabbampi; tañca aññamaññaṁ attabhāvapaṭilābhan’ti— iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ. sevitabbampi, asevitabbampi; tañca aññamaññaṁ attabhāvapaṭilābhan’ti— iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ? Yathārūpaṁ, bhante, attabhāvapaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti— evarūpo attabhāvapaṭilābho na sevitabbo; yathārūpañca kho, bhante, attabhāvapaṭilābhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍ
that which you should cultivate, and that which you should not cultivate. And these are equally incarnation.’ That’s what the Buddha said, and this is why he said it. that which you should cultivate, and that which you should not cultivate. And these are equally incarnation.’ That’s what the Buddha said, but why did he say it? Incarnation that causes unskillful qualities to grow while skillful qualities decline: you should not cultivate such an incarnation. Incarnation that causes unskillful qua
智慧
中部経典
趣旨一致
長
Seyyathāpi, bhikkhave, vatthaṁ saṅkiliṭṭhaṁ malaggahitaṁ acchodakaṁ āgamma parisuddhaṁ hoti pariyodātaṁ, ukkāmukhaṁ vā panāgamma jātarūpaṁ parisuddhaṁ hoti pariyodātaṁ; evameva kho, bhikkhave, bhikkhu evaṁsīlo evaṁdhammo evaṁpañño sālīnañcepi piṇḍapātaṁ bhuñjati vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ, nevassa taṁ hoti antarāyāya. So mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ m
Compare with cloth that is dirty and soiled; it can be made pure and clean by pure water. Or native gold, which can be made pure and bright by a forge. In the same way, when a mendicant of such ethics, such qualities, and such wisdom eats boiled fine rice with the dark grains picked out and served with many soups and sauces, that is no obstacle for them. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, b
汚れ穢れた布が、清浄な水によって清く洗い浄められるがごとく、あるいは粗末な金が、鍛冶の炉によって清らかに輝かされるがごとく、同じように、かかる戒を具え、かかる徳を備え、かかる智慧を有する比丘が、黒粒を取り除いた精白の米飯を、多くの羹や添え物とともに食したとしても、それは何ら妨げとはならない。かの比丘は、慈しみに満ちた心を一方向へと遍く広め、第二の方向へ、第三の方向へ、第四の方向へと広め、同じく上方へ、下方へ、
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）