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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
Atha kho, bhikkhave, brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi. Atha kho, bhikkhave, brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca: ‘desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti. Bhavissanti dhammassa aññātāro’ti. Idamavoca, bhikkhave, brahmā sahampati. Idaṁ va
Then, as easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in front of me. He arranged his robe over one shoulder, raised his joined palms toward me, and said, ‘Sir, let the Blessed One teach the Dhamma! Let the Holy One teach the Dhamma! There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching. There will be those who understand the teaching!’ That’s what the divinity Sahampati s
やがて、たくましき者が腕を伸ばし、あるいは縮めるがごとく、たちまちのうちに、梵天界より姿を消し、わが眼前に現れた。彼は衣を一方の肩に整え、合掌して私に向かい、こう申し上げた。「世尊よ、どうか法を説き給え。善逝よ、どうか法を説き給え。眼に塵少なき衆生たちがおります。彼らは法を聞かずして、退堕しております。法を聞かば、悟りを得る者たちがきっとおりましょう。」これぞ、梵天サハンパティの申し上げた言葉である。
智慧
中部経典
趣旨一致
長
‘ayaṁ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo. So bhikkhūhi vuccamāno aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṁ pāteti, na netthāraṁ vattati, “yena saṅgho attamano hoti taṁ karomī”ti nāha. Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṁ adhikaraṇaṁ na khippameva vūpasameyyā’ti. Tassa kho evaṁ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṁ adhikaraṇaṁ na khippamev
‘Reverends, this monk is an occasional offender without many offenses. When admonished by the monks, he dodges the issue … It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is not quickly settled.’ And that’s what they do. Take some other monk who is an occasional offender without many offenses. When admonished by the monks, he doesn’t dodge the issue … In such a case, the monks say: ‘Reverends, this monk is an occasional offender without many offens
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
idha rājā khattiyo muddhāvasitto nānājaccānaṁ purisānaṁ purisasataṁ sannipāteyya: ‘āyantu bhonto ye tattha khattiyakulā brāhmaṇakulā rājaññakulā uppannā sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṁ ādāya aggiṁ abhinibbattentu, tejo pātukarontu; āyantu pana bhonto ye tattha caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannā sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṁ ādāya aggiṁ abhinibbattentu, tejo pātukarontū’”ti?
Suppose an anointed aristocratic king were to gather a hundred people born in different classes and say to them: ‘Please gentlemen, let anyone here who was born in a family of aristocrats, brahmins, or chieftains take a drill-stick made of teak, sal, frankincense wood, sandalwood, or cherry wood, light a fire and produce heat. And let anyone here who was born in a family of corpse-workers, hunters, bamboo-workers, chariot-makers, or scavengers take a drill-stick made from a dog’s drinking trough
智慧
中部経典
趣旨一致
長
evarūpo attabhāvapaṭilābho sevitabbo. Imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāmī”ti. “Sādhu sādhu, sāriputta. Sādhu kho tvaṁ, sāriputta, imassa mayā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāsi. ‘Kāyasamācārampāhaṁ, bhikkhave, duvidhena vadāmi— “sevitabbāsevitabbaṁ vo, bhikkhave, dhammapariyāyaṁ desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Evaṁ, bhante”ti k
you should cultivate such an incarnation. Sir, that’s how I understand the detailed meaning of the Buddha’s brief statement.” “Good, good, Sāriputta! It’s good that you understand the detailed meaning of my brief statement in this way.” And the Buddha went on to repeat and endorse Venerable Sāriputta’s explanation in full. Then he went on to explain further: “Mendicants, I will teach you an exposition of the teaching on what should and should not be cultivated. Listen and apply your mind well, I
智慧
中部経典
趣旨一致
長
Mahāpaññasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ— Iti kho, māṇava, appāyukasaṁvattanikā paṭipadā appāyukattaṁ upaneti, dīghāyukasaṁvattanikā paṭipadā dīghāyukattaṁ upaneti; bavhābādhasaṁvattanikā paṭipadā bavhābādhattaṁ upaneti, appābādhasaṁvattanikā paṭipadā appābādhattaṁ upaneti; dubbaṇṇasaṁvattanikā paṭipadā dubbaṇṇattaṁ upaneti, pāsādikasaṁvattanikā paṭipadā pāsādikattaṁ upaneti; appesakkhasaṁvattanikā paṭipadā appesakkhattaṁ upaneti, mahesakkhasaṁvattanikā paṭipadā mahesakkhattaṁ upaneti
For asking questions of ascetics or brahmins is the path leading to wisdom. So it is the way people live that makes them how they are, whether short-lived or long-lived, sickly or healthy, ugly or lovely, insignificant or illustrious, poor or rich, in a low class or eminent family, or witless or wise. Then the student Subha, Todeyya’s son, approached the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
智慧
中部経典
趣旨一致
長
brāhmaṇassa pāricariyaṁ paññapenti, khattiyassa pāricariyaṁ paññapenti, vessassa pāricariyaṁ paññapenti, suddassa pāricariyaṁ paññapenti. Tatridaṁ, bho gotama, brāhmaṇā brāhmaṇassa pāricariyaṁ paññapenti: ‘brāhmaṇo vā brāhmaṇaṁ paricareyya, khattiyo vā brāhmaṇaṁ paricareyya, vesso vā brāhmaṇaṁ paricareyya, suddo vā brāhmaṇaṁ paricareyyā’ti. Tatridaṁ, bho gotama, brāhmaṇā khattiyassa pāricariyaṁ paññapenti: ‘khattiyo vā khattiyaṁ paricareyya, vesso vā khattiyaṁ paricareyya, suddo vā khattiyaṁ par
for a brahmin, an aristocrat, a peasant, and a menial. This is the service they prescribe for a brahmin: ‘A brahmin, an aristocrat, a peasant, and a menial may all serve a brahmin.’ This is the service they prescribe for an aristocrat: ‘An aristocrat, a peasant, and a menial may all serve an aristocrat.’ This is the service they prescribe for a peasant: “But brahmin, did the whole world authorize the brahmins to prescribe these four kinds of service?” “No, worthy Gotama.” “It’s as if they were t
智慧
中部経典
趣旨一致
長
manoviññeyyaṁ dhammampāhaṁ, sāriputta, duvidhena vadāmi— sevitabbampi, asevitabbampī”ti. sevitabbampi, asevitabbampi; sotaviññeyyaṁ saddampāhaṁ, sāriputta, duvidhena vadāmi— ghānaviññeyyaṁ gandhampāhaṁ, sāriputta, duvidhena vadāmi— jivhāviññeyyaṁ rasampāhaṁ, sāriputta, duvidhena vadāmi— kāyaviññeyyaṁ phoṭṭhabbampāhaṁ, sāriputta, duvidhena vadāmi— Evaṁ vutte, āyasmā sāriputto bhagavantaṁ etadavoca: “imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vi
two kinds of idea known by the mind: that which you should cultivate, and that which you should not cultivate.” that which you should cultivate, and that which you should not cultivate. I say that there are two kinds of sound known by the ear … two kinds of smell known by the nose … two kinds of taste known by the tongue … two kinds of touch known by the body … When he said this, Venerable Sāriputta said to the Buddha: “Sir, this is how I understand the detailed meaning of the Buddha’s brief sta
智慧
中部経典
趣旨一致
長
tamenaṁ rajako yasmiṁ yasmiṁ raṅgajāte upasaṁhareyya—yadi nīlakāya yadi pītakāya yadi lohitakāya yadi mañjiṭṭhakāya durattavaṇṇamevassa aparisuddhavaṇṇamevassa. Taṁ kissa hetu? Aparisuddhattā, bhikkhave, vatthassa. Evameva kho, bhikkhave, citte saṅkiliṭṭhe, duggati pāṭikaṅkhā. Seyyathāpi, bhikkhave, vatthaṁ parisuddhaṁ pariyodātaṁ; tamenaṁ rajako yasmiṁ yasmiṁ raṅgajāte upasaṁhareyya—yadi nīlakāya yadi pītakāya yadi lohitakāya yadi mañjiṭṭhakāya—surattavaṇṇamevassa parisuddhavaṇṇamevassa. Taṁ ki
No matter what dye the dyer applied—whether blue or yellow or red or magenta—it would look poorly dyed and impure in color. Why is that? Because of the impurity of the cloth. In the same way, when the mind is corrupt, a bad destiny is to be expected. Suppose there was a cloth that was pure and clean. No matter what dye the dyer applied—whether blue or yellow or red or magenta—it would look well dyed and pure in color. Why is that? Because of the purity of the cloth. Then the Buddha addressed Bhā
染色師がいかなる染料を施そうとも――青であれ、黄であれ、赤であれ、深紅であれ――その色は粗悪に染まり、濁った色合いとなるであろう。それは何故か。布地そのものが不浄であるがゆえである。同じように、心が汚濁に染まっているとき、悪しき境涯へと赴くことは必定である。今、ここに清浄にして潔白な布地があるとせよ。染色師がいかなる染料を施そうとも――青であれ、黄であれ、赤であれ、深紅であれ――その色は見事に染め上がり、澄み渡った色合いとなるであろう。それは何故か。布地そのものが清浄であるがゆえである。そのとき、世尊はバー
智慧
中部経典
趣旨一致
長
Tassa mayhaṁ, bhikkhave, etadahosi: ‘mahājāniyo kho āḷāro kālāmo. Sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā’ti. ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ; ko imaṁ dhammaṁ khippameva ājānissatī’ti? Tassa mayhaṁ, bhikkhave, etadahosi: ‘ayaṁ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko. Yannūnāhaṁ āḷārassa kālāmassa paṭhamaṁ dhammaṁ deseyyaṁ. So imaṁ dhammaṁ khippameva ājānissatī’ti. Atha kho maṁ, bhikkhave, devatā upasaṅkamitvā etadavoca:
I thought, ‘This is a great loss for Āḷāra Kālāma. If he had heard the teaching, he would have understood it quickly.’ ‘Who should I teach first of all? Who will quickly understand this teaching?’ Then it occurred to me, ‘That Āḷāra Kālāma is astute, competent, clever, and has long had little dust in his eyes. Why don’t I teach him first of all? He’ll quickly understand the teaching.’ But a deity came to me and said,
私はこのように思った。「これはアーラーラ・カーラーマにとって大いなる損失である。もし彼がこの教えを聞いていたならば、速やかに理解したであろうに。」「まず最初に、誰に教えを説くべきであろうか。誰がこの教えを速やかに理解するであろうか。」そのとき、私の心にこのような思いが浮かんだ。「かのアーラーラ・カーラーマは聡明にして有能、機智に富み、かつより長きにわたって眼の塵垢が少なかった。彼にこそまず最初に教えを説くべきではないか。彼ならばこの教えを速やかに理解するであろう。」しかしそのとき、一柱の天神が私のもとに現れてこのように告げた。
智慧
中部経典
趣旨一致
長
‘ayaṁ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena. Sace mayaṁ imaṁ bhikkhuṁ pasayha pasayha kāraṇaṁ karissāma— mā yampissa taṁ saddhāmattakaṁ pemamattakaṁ tamhāpi parihāyī’ti. Ayaṁ kho, bhaddāli, hetu ayaṁ paccayo yena midhekaccaṁ bhikkhuṁ pasayha pasayha kāraṇaṁ karonti. Ayaṁ pana, bhaddāli, hetu ayaṁ paccayo, yena midhekaccaṁ bhikkhuṁ no tathā pasayha pasayha kāraṇaṁ karontī”ti. “Ko nu kho, bhante, hetu, ko paccayo yena pubbe appatarāni ceva sikkhāpadāni ahesuṁ bahutarā ca bhikkhū
‘Reverends, this monk gets by with mere faith and love. Suppose we punish him, repeatedly pressuring him— no, let him not lose what little faith and love he has!’ This is the cause, this is the reason why they punish some monk, repeatedly pressuring him. And this is the cause, this is the reason why they don’t similarly punish another monk, repeatedly pressuring him.” “What is the cause, sir, what is the reason why there used to be fewer training rules but more enlightened mendicants? And what i
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Nāhaṁ, brāhmaṇa, ‘sabbaṁ paricaritabban’ti vadāmi; nāhaṁ, brāhmaṇa, ‘sabbaṁ na paricaritabban’ti vadāmi. Yaṁ hissa, brāhmaṇa, paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṁ taṁ ‘paricaritabban’ti vadāmi; yañca khvāssa, brāhmaṇa, paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṁ ‘paricaritabban’ti vadāmi. Khattiyañcepi, brāhmaṇa, evaṁ puccheyyuṁ: ‘yaṁ vā te paricarato pāricariyāhetu pāpiyo assa na seyyo, yaṁ vā te paricarato pāricariyāhetu seyyo assa na pāpiyo; kamettha paricareyyāsī’
Brahmin, I don’t say that you should serve everyone, nor do I say that you shouldn’t serve anyone. I say that you shouldn’t serve someone if serving them makes you worse, not better. And I say that you should serve someone if serving them makes you better, not worse. If they were to ask an aristocrat this, ‘Who should you serve? Someone in whose service you get worse, or someone in whose service you get better?’ Answering rightly, an aristocrat would say, ‘Someone in whose service I get better.’
智慧
中部経典
趣旨一致
長
sevitabbampi, asevitabbampī’ti— iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ? Yathārūpaṁ, bhante, cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṁ cakkhuviññeyyaṁ rūpaṁ na sevitabbaṁ; yathārūpañca kho, bhante, cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṁ cakkhuviññeyyaṁ rūpaṁ sevitabbaṁ. ‘Cakkhuviññeyyaṁ rūpampāhaṁ, sāriputta, duvidhena vadāmi— sevitabbampi, asevitabbampī’ti— iti yaṁ taṁ vu
that which you should cultivate, and that which you should not cultivate.’ That’s what the Buddha said, but why did he say it? You should not cultivate the kind of sight known by the eye which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of sight known by the eye which causes unskillful qualities to decline while skillful qualities grow. ‘I say that there are two kinds of sight known by the eye: that which you should cultivate, and that
智慧
中部経典
趣旨一致
長
dissanti bavhābādhā, dissanti appābādhā; dissanti dubbaṇṇā, dissanti vaṇṇavanto; dissanti appesakkhā, dissanti mahesakkhā; dissanti appabhogā, dissanti mahābhogā; dissanti nīcakulīnā, dissanti uccākulīnā; dissanti duppaññā, dissanti paññavanto. Ko nu kho, bho gotama, hetu ko paccayo yena manussānaṁyeva sataṁ manussabhūtānaṁ dissanti hīnappaṇītatā”ti? “Kammassakā, māṇava, sattā kammadāyādā kammayonī kammabandhū kammappaṭisaraṇā. Kammaṁ satte vibhajati yadidaṁ— hīnappaṇītatāyā”ti.
sickly and healthy, ugly and beautiful, insignificant and illustrious, poor and rich, from low and eminent families, witless and wise. What is the reason why even among those who are human beings some are seen to be inferior and superior?” “Student, sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. It is deeds that divide beings into inferior and superior.”
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
長
‘sattāhakālaṅkato, bhante, āḷāro kālāmo’ti. Tassa mayhaṁ, bhikkhave, etadahosi: Ñāṇañca pana me dassanaṁ udapādi: ‘abhidosakālaṅkato udako rāmaputto’ti. Tassa mayhaṁ, bhikkhave, etadahosi: ‘mahājāniyo kho udako rāmaputto. Sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā’ti. ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ; ko imaṁ dhammaṁ khippameva ājānissatī’ti? Tassa mayhaṁ, bhikkhave, etadahosi:
‘Sir, Āḷāra Kālāma passed away seven days ago.’ Then I thought, And knowledge and vision arose in me, ‘Uddaka son of Rāma passed away just last night.’ I thought, ‘This is a great loss for Uddaka. If he had heard the teaching, he would have understood it quickly.’ ‘Who should I teach first of all? Who will quickly understand this teaching?’ Then it occurred to me,
「師よ、アーラーラ・カーラーマは七日前に亡くなられました」と。そこで私はこのように思った。「これはアーラーラにとって大いなる損失である。もし彼がこの法を聞いていたならば、速やかに理解したであろうに」と。
するとまた、知と見が私の内に生じた。「ラーマの子ウッダカは、昨夜この世を去った」と。私はこのように思った。「これはウッダカにとって大いなる損失である。もし彼がこの法を聞いていたならば、速やかに理解したであろうに」と。
「では、いったい誰に最初に法を説くべきであろうか。誰がこの法を速やかに理解するであろうか」と。そのとき、私にこのような思いが起こった。
智慧
中部経典
趣旨一致
長
“Evametaṁ, bhaddāli, hoti sattesu hāyamānesu, saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantīti. Na tāva, bhaddāli, satthā sāvakānaṁ sikkhāpadaṁ paññāpeti yāva na idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti. Yato ca kho, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññāpeti tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya. Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubh
“That’s how it is, Bhaddāli. When sentient beings are in decline and the true teaching is disappearing there are more training rules and fewer enlightened mendicants. The Teacher does not lay down training rules for disciples as long as certain defiling influences have not appeared in the Saṅgha. But when such defiling influences appear in the Saṅgha, the Teacher lays down training rules for disciples to protect against them. And they don’t appear until the Saṅgha has attained a great size, an a
智慧
中部経典
趣旨一致
長
‘yaṁ vā te paricarato pāricariyāhetu pāpiyo assa na seyyo, yaṁ vā te paricarato pāricariyāhetu seyyo assa na pāpiyo; kamettha paricareyyāsī’ti, suddopi hi, brāhmaṇa, sammā byākaramāno evaṁ byākareyya: ‘yañhi me paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṁ taṁ paricareyyaṁ; yañca kho me paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṁ paricareyyan’ti. Nāhaṁ, brāhmaṇa, ‘uccākulīnatā seyyaṁso’ti vadāmi, na panāhaṁ, brāhmaṇa, ‘uccākulīnatā pāpiyaṁso’ti vadāmi; nāhaṁ, brāhmaṇa, ‘uḷārav
‘Who should you serve? Someone in whose service you get worse, or someone in whose service you get better?’ Answering rightly, a menial would say, ‘Someone in whose service I get better.’ Brahmin, I don’t say that an eminent family makes you a better or worse person. I don’t say that being very beautiful makes you a better or worse person. I don’t say that being very wealthy makes you a better or worse person. For some people from eminent families kill living creatures, steal, and commit sexual
智慧
中部経典
趣旨一致
長
evarūpo jivhāviññeyyo raso na sevitabbo … kāyaviññeyyaṁ phoṭṭhabbampāhaṁ, sāriputta … ‘Manoviññeyyaṁ dhammampāhaṁ, sāriputta, duvidhena vadāmi— sevitabbampi, asevitabbampī’ti— iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ? “Kāyasamācārampāhaṁ, bhikkhave, duvidhena vadāmi— Cittuppādampāhaṁ, bhikkhave, duvidhena vadāmi— sevitabbampi, asevitabbampi; tañca aññamaññaṁ cittuppādaṁ.
two kinds of taste known by the tongue … two kinds of touch known by the body … two kinds of idea known by the mind: that which you should cultivate, and that which you should not cultivate.’ That’s what the Buddha said, but why did he say it? “I say that there are two kinds of bodily behavior: I say that there are two arisings of thought: that which you should cultivate, and that which you should not cultivate. And each of these is an arising of thought.
智慧
中部経典
趣旨一致
長
‘ayaṁ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko. Yannūnāhaṁ udakassa rāmaputtassa paṭhamaṁ dhammaṁ deseyyaṁ. So imaṁ dhammaṁ khippameva ājānissatī’ti. Atha kho maṁ, bhikkhave, devatā upasaṅkamitvā etadavoca: ‘abhidosakālaṅkato, bhante, udako rāmaputto’ti. Tassa mayhaṁ, bhikkhave, etadahosi: Atha khvāhaṁ, bhikkhave, uruvelāyaṁ yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkamiṁ. ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ; ko imaṁ dhammaṁ khippameva ājān
‘That Uddaka son of Rāma is astute, competent, clever, and has long had little dust in his eyes. Why don’t I teach him first of all? He’ll quickly understand the teaching.’ But a deity came to me and said, ‘Sir, Uddaka son of Rāma passed away just last night.’ Then I thought, So, when I had stayed in Uruvelā as long as I pleased, I set out for Varanasi. ‘Who should I teach first of all? Who will quickly understand this teaching?’ Then it occurred to me,
「ラーマの子ウッダカは聡明にして有能、また賢く、かねてより眼に塵少なき者である。まず彼に法を説くとしよう。彼はきっと速やかに教えを理解するであろう。」しかし、その時一柱の天神が私のもとに来たりて申すには、「世尊よ、ラーマの子ウッダカは、昨夜すでに命を終えられました。」と。そこで私はこう思った。かくして、ウルヴェーラーにて思う存分留まりし後、我はヴァーラーナシーへと向けて出立した。「まず誰に法を説くべきであろうか。誰がこの教えを速やかに理解し得るであろうか。」その時、私の心にこう浮かんだ。
智慧
中部経典
趣旨一致
長
Taṁ sarasi bhaddālī”ti? “No hetaṁ, bhante”. “Tatra, bhaddāli, kaṁ hetuṁ paccesī”ti? “So hi nūnāhaṁ, bhante, dīgharattaṁ satthusāsane sikkhāya aparipūrakārī ahosin”ti. “Na kho, bhaddāli, eseva hetu, esa paccayo. Api ca me tvaṁ, bhaddāli, dīgharattaṁ cetasā cetoparicca vidito: ‘na cāyaṁ moghapuriso mayā dhamme desiyamāne aṭṭhiṁ katvā manasi katvā sabbacetaso samannāharitvā ohitasoto dhammaṁ suṇātī’ti. Api ca te ahaṁ, bhaddāli, ājānīyasusūpamaṁ dhammapariyāyaṁ desessāmi. “Seyyathāpi, bhaddāli, dakk
Do you remember that, Bhaddāli?” “No, sir.” “What do you believe the reason for that is?” “Sir, it’s surely because for a long time now I haven’t fulfilled the training according to the Teacher’s instructions.” “That’s not the only reason, Bhaddāli. Rather, for a long time I have encompassed your mind and known: ‘While I’m teaching, this futile man doesn’t pay attention, apply the mind, concentrate wholeheartedly, or actively listen to the teaching.’ Still, Bhaddāli, I shall teach the exposition
智慧
中部経典
趣旨一致
長
Tasmā ‘na uccākulīnatā pāpiyaṁso’ti vadāmi. Uḷāravaṇṇopi hi, brāhmaṇa … pe… uḷārabhogopi hi, brāhmaṇa, idhekacco pāṇātipātī hoti … pe… micchādiṭṭhi hoti. Nāhaṁ, brāhmaṇa, ‘sabbaṁ paricaritabban’ti vadāmi, na panāhaṁ, brāhmaṇa, ‘sabbaṁ na paricaritabban’ti vadāmi. Yaṁ hissa, brāhmaṇa, paricarato pāricariyāhetu saddhā vaḍḍhati, sīlaṁ vaḍḍhati, sutaṁ vaḍḍhati, cāgo vaḍḍhati, paññā vaḍḍhati, tamahaṁ ‘paricaritabban’ti vadāmi. Yaṁ hissa, brāhmaṇa, paricarato pāricariyāhetu na saddhā vaḍḍhati, na sīla
That’s why I don’t say that an eminent family makes you a worse person. People who are very beautiful, or not very beautiful, who are very wealthy, or not very wealthy, may also behave in the same ways. Brahmin, I don’t say that you should serve everyone, nor do I say that you shouldn’t serve anyone. And I say that you should serve someone if serving them makes you grow in faith, ethics, learning, generosity, and wisdom. I say that you shouldn’t serve someone if serving them doesn’t make you gro
経典データの出典: SuttaCentral（CC0ライセンス）