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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
Addasā kho sakuludāyī paribbājako bhagavantaṁ dūratova āgacchantaṁ. Disvāna sakaṁ parisaṁ saṇṭhāpeti: “appasaddā bhonto hontu; Ayaṁ samaṇo gotamo āgacchati; appasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī. Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami. Ekamantaṁ nisinnaṁ kho sakuludāyiṁ paribbājakaṁ bhagavā etadavoca: “Kāya nuttha, udāyi, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? Atha kho sakuludāyī paribbājako bhagavantaṁ etadavoca: “etu kho, bhant
Sakuludāyī saw the Buddha coming off in the distance, and hushed his own assembly, “Be quiet, good fellows, don’t make a sound. Here comes the ascetic Gotama. The venerable likes quiet and praises quiet. Then the Buddha approached Sakuludāyī, The Buddha said to him, “Udāyī, what were you sitting talking about just now? What conversation was left unfinished?” who said to him, “Let the Blessed One come, sir!
智慧
中部経典
趣旨一致
長
Yatra hi nāmāyaṁ brahmāyu brāhmaṇo ñāto yasassī evarūpaṁ paramanipaccakāraṁ karissatī”ti. Atha kho bhagavā brahmāyuṁ brāhmaṇaṁ etadavoca: “alaṁ, brāhmaṇa, uṭṭhaha nisīda tvaṁ sake āsane yato te mayi cittaṁ pasannan”ti. Atha kho brahmāyu brāhmaṇo uṭṭhahitvā sake āsane nisīdi. Atha kho bhagavā brahmāyussa brāhmaṇassa anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ, sīlakathaṁ, saggakathaṁ; kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. Yadā bhagavā aññāsi brahmāyuṁ brāhmaṇaṁ ka
that Divinityyu, who is so well-known and famous, should show the Buddha such utmost deference.” Then the Buddha said to Brahmāyu, “Enough, brahmin. Get up, and sit in your own seat, since your mind has such confidence in me.” So Brahmāyu got up and sat in his own seat. Then the Buddha taught him step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when the Buddha knew that D
智慧
中部経典
趣旨一致
長
Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā; Seyyathāpi, bhikkhave, puriso āgaccheyya kudālapiṭakaṁ ādāya. “Ayañhi, bhante, mahāpathavī gambhīrā appameyyā. Sā na sukarā apathavī kātuṁ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. So evaṁ vadeyya: ‘ahaṁ imaṁ mahāpathaviṁ apathaviṁ karissāmī’ti. So tatra tatra vikhaṇeyya, tatra tatra vikireyya, tatra tatra oṭṭhubheyya, tatra tatra omutteyya: ‘apathavī bhavasi, apathavī bhavasī’ti. Taṁ kiṁ maññatha, bhikkhave,
When others criticize you, they may do so in any of these ways. Suppose a person was to come along carrying a spade and basket Because this great earth is deep and limitless. It’s not easy to make it be without earth. That person will eventually get weary and frustrated.” and say, ‘I shall make this great earth be without earth!’ And they’d dig all over, scatter all over, spit all over, and urinate all over, saying, ‘Be without earth! Be without earth!’ What do you think, mendicants?
他者が汝らを批判するとき、いかなる形においてもそれはあり得るのです。たとえば、ある者がスコップと籠を手に持ってやって来て、「この大地から土をなくしてみせよう」と言ったとしましょう。そしてその者は、あちこちを掘り返し、あちこちに土を撒き散らし、あちこちに唾を吐きかけ、あちこちに小水をかけながら、「土よ、消えよ！土よ、消えよ！」と叫んだとします。なぜならば、この大地は深く、また無限であるがゆえに、大地から土をなくすことは容易ではありません。その者はついには疲れ果て、途方に暮れるでありましょう。比丘たちよ、汝らはいかに思うか。
智慧
中部経典
趣旨一致
長
Atha kho sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi. Tena kho pana samayena āyasmā mahāmoggallāno bhagavato avidūre nisinno hoti. Atha kho āyasmato mahāmoggallānassa etadahosi: “kiṁ nu kho so yakkho bhagavato bhāsitaṁ abhisamecca anumodi udāhu no; yannūnāhaṁ taṁ yakkhaṁ jāneyyaṁ— Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—pubbārāme
Then Sakka, lord of gods, having approved and agreed with what the Buddha said, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there. Now at that time Venerable Mahāmoggallāna was sitting not far from the Buddha. He thought, “Did that spirit comprehend what the Buddha said when he agreed with him, or not? Why don’t I find out?” And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from the Eastern
智慧
中部経典
趣旨一致
長
Micchādiṭṭhissa kho ahaṁ, seniya, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—nirayaṁ vā tiracchānayoniṁ vā. Iti kho, seniya, sampajjamānaṁ govataṁ gunnaṁ sahabyataṁ upaneti, vipajjamānaṁ nirayan”ti. Evaṁ vutte, puṇṇo koliyaputto govatiko parodi, assūni pavattesi. “Evaṁ, bhante”ti kho puṇṇo koliyaputto govatiko bhagavato paccassosi. Bhagavā etadavoca: Atha kho bhagavā acelaṁ seniyaṁ kukkuravatikaṁ etadavoca: “etaṁ kho te ahaṁ, seniya, nālatthaṁ. Alaṁ, seniya, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti. “Nāha
An individual with wrong view is reborn in one of two places, I say: hell or the animal realm. So if the cow observance succeeds it leads to rebirth in the company of cows, but if it fails it leads to hell.” When he said this, Puṇṇa cried and burst out in tears. “Yes, sir,” he replied. The Buddha said this: The Buddha said to Seniya, “This is what I didn’t get through to you when I said: ‘Enough, Seniya, let it be. Don’t ask me that.’” Puṇṇa said, “Sir, I’m not crying because of what the Buddha
智慧
中部経典
趣旨一致
長
Svāgataṁ, bhante, bhagavato. Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. Nisīdatu, bhante, bhagavā; Nisīdi bhagavā paññatte āsane. Sakuludāyīpi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. “Tiṭṭhatesā, bhante, kathā yāya mayaṁ etarahi kathāya sannisinnā. pakudho kaccāyano … sañjayo belaṭṭhaputto … nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; Ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇāc
Welcome to the Blessed One, sir! It’s been a long time since you took the opportunity to come here. Please, sir, sit down, this seat is ready.” The Buddha sat on the seat spread out, while Sakuludāyī took a low seat and sat to one side. “Sir, leave aside what we were sitting talking about just now. Pakudha Kaccāyana, Sañjaya Belaṭṭhiputta, and the Jain ascetic of the Ñātika clan. This ascetic Gotama also leads an order and a community, and tutors a community. He’s a well-known and famous religio
智慧
中部経典
趣旨一致
長
evameva brahmāyussa brāhmaṇassa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. Atha kho brahmāyu brāhmaṇo diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre
in that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin Brahmāyu: “Everything that has a beginning has an end.” Then Brahmāyu saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha: “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lo
智慧
中部経典
趣旨一致
長
Evaṁ pasanno ahaṁ, bhante, bhagavati; pahoti bhagavā tathā dhammaṁ desetuṁ yathā ahaṁ cevimaṁ govataṁ pajaheyyaṁ, ayañceva acelo seniyo kukkuravatiko taṁ kukkuravataṁ pajaheyyā”ti. “Tena hi, puṇṇa, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. “Cattārimāni, puṇṇa, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni. Katamāni cattāri? Atthi, puṇṇa, kammaṁ kaṇhaṁ kaṇhavipākaṁ; atthi, puṇṇa, kammaṁ sukkaṁ sukkavipākaṁ; atthi, puṇṇa, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ; atthi, puṇṇa, kammaṁ akaṇhaṁ
I am quite confident that the Buddha is capable of teaching me so that I can give up this cow observance, and the naked ascetic Seniya can give up that dog observance.” “Well then, Puṇṇa, listen and apply your mind well, I will speak.” “Puṇṇa, I declare these four kinds of deeds, having realized them with my own insight. What four? There are dark deeds with dark results; bright deeds with bright results; dark and bright deeds with dark and bright results; and neither dark nor bright deeds with n
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
長
sopi rājagahaṁ vassāvāsaṁ osaṭo. Ko nu kho imesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saṅghīnaṁ gaṇīnaṁ gaṇācariyānaṁ ñātānaṁ yasassinaṁ titthakarānaṁ sādhusammatānaṁ bahujanassa sāvakānaṁ sakkato garukato mānito pūjito, kañca pana sāvakā sakkatvā garuṁ katvā upanissāya viharantī’ti? Tatrekacce evamāhaṁsu: ‘ayaṁ kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; so ca kho sāvakānaṁ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṁ kassapaṁ
And he too has come down for the rains residence at Rājagaha. Which of these ascetics and brahmins is honored, respected, revered, and venerated by their disciples? And how do their disciples, honoring and respecting them, remain loyal?’ Some of them said: ‘This Pūraṇa Kassapa leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. But he’s not honored, respected, revered, and venerated by his disciples. And his disciple
智慧
中部経典
趣旨一致
長
Atha kho brahmāyu brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: “kālo, bho gotama, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena brahmāyussa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Atha kho brahmāyu brāhmaṇo sattāhaṁ buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho bhagav
And when the night had passed Brahmāyu had delicious fresh and cooked foods prepared in his own home. Then he had the Buddha informed of the time, saying, “It’s time, worthy Gotama, the meal is ready.” Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the brahmin Brahmāyu, where he sat on the seat spread out, together with the Saṅgha of mendicants. For seven days, Brahmāyu served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands w
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
sotaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe… ghānaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe… jivhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe… kāyaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe… “dhammaṁ vo, bhikkhave, desessāmi ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsessāmi, yadidaṁ— cha chakkāni. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Evaṁ, bh
You regard the ear … nose … tongue … body … “Mendicants, I shall teach you the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I shall reveal a spiritual practice that’s entirely full and pure, namely, the six sets of six. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this: But this is the way that leads to the cessation of substantial reality.
智慧
中部経典
趣旨一致
中
Addasaṁsu kho sakkassa devānamindassa paricārikāyo āyasmantaṁ mahāmoggallānaṁ dūratova āgacchantaṁ; disvā ottappamānā hirīyamānā sakaṁ sakaṁ ovarakaṁ pavisiṁsu.
When they saw Moggallāna coming off in the distance, Sakka’s maids, being discreet and prudent, each went to her own bedroom.
智慧
中部経典
趣旨一致
長
Akkuṭṭho ca pana pūraṇo kassapo dhammakkosenā’ti. Ekacce evamāhaṁsu: ‘ayampi kho makkhali gosālo …pe… ajito kesakambalo … pakudho kaccāyano … sañjayo belaṭṭhaputto … nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; ‘lābhā vata, bho, aṅgamagadhānaṁ, suladdhalābhā vata, bho, aṅgamagadhānaṁ. so ca kho sāvakānaṁ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṁ nāṭaputtaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti. Bhūtapubba
Rather, he’s reviled, and rightly so.’ Others said: ’this bamboo-staffed ascetic Gosāla … Ajita of the hair blanket … Pakudha Kaccāyana … Sañjaya Belaṭṭhiputta … The Jain ascetic of the Ñātika clan leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. ‘The people of Aṅga and Magadha are so fortunate, so very fortunate! But he’s not honored, respected, revered, and venerated by his disciples. And his disciples, not hono
智慧
中部経典
趣旨一致
長
“Tadāhārasambhavanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti? “Evaṁ, bhante”. “Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti? “Evaṁ, bhante”. “Bhūtamidanti, bhikkhave, itipi vo ettha nibbicikicchā”ti? “Evaṁ, bhante”. “Tadāhārasambhavanti, bhikkhave, itipi vo ettha nibbicikicchā”ti? “Evaṁ, bhante”. “Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti, bhikkhave, itipi vo ettha nibbicikicch
“Is doubt given up in someone who truly sees with right understanding that this has originated with that as fuel?” “Yes, sir.” “Is doubt given up in someone who truly sees with right understanding that when that fuel ceases, what has come to be is liable to cease?” “Yes, sir.” “Are you free of doubt as to whether this has come to be?” “Yes, sir.” “Are you free of doubt as to whether this has originated with that as fuel?” “Yes, sir.” “Are you free of doubt as to whether when that fuel ceases, wh
智慧
中部経典
趣旨一致
長
Tatraññataro nigaṇṭhassa nāṭaputtassa sāvako saddamakāsi: “mā bhonto nigaṇṭhaṁ nāṭaputtaṁ etamatthaṁ pucchittha; neso etaṁ jānāti; mayametaṁ jānāma, amhe etamatthaṁ pucchatha; mayametaṁ bhavantānaṁ byākarissāmā”ti. Bhūtapubbaṁ nigaṇṭho nāṭaputto bāhā paggayha kandanto na labhati: “appasaddā bhonto hontu, mā bhonto saddamakattha. Nete bhavante pucchanti, amhe ete pucchanti; Tatrime samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa rājagahaṁ vassāvāsaṁ os
Then one of his disciples made a noise, “My good fellows, don’t ask the Jain Ñātika about that. He doesn’t know that. I know it. Ask me about it, and I’ll answer you.” Once it so happened that the Jain Ñātika didn’t get his way, though he called out with raised arms, “Be quiet, good fellows, don’t make a sound. They’re not asking you, they’re asking me! For there are these ascetics and brahmins who lead an order and a community, and tutor a community. They’re well-known and famous religious foun
智慧
中部経典
趣旨一致
長
Anupubbena cārikaṁ caramāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho uttaro māṇavo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. Addasā kho uttaro māṇavo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena thapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— kosohite ca vatthaguyhe pahūtajivhatāya ca. Atha kho bhagavato etadahosi: “pa
Traveling stage by stage, he came to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and scrutinized his body for the thirty-two marks of a great man. He saw all of them except for two, which he had doubts about: whether the private parts are covered in a foreskin, and the largeness of the tongue. Then it occurred to the Buddha, “This student Uttara sees all the marks except for two, So the Buddha used his psychic power
智慧
中部経典
趣旨一致
長
Seyyathāpi, bhikkhave, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī chinnasassarā chinnabhabbharā. Sā na sukarā kaṭṭhena vā kathalena vā sarasaraṁ kātuṁ bharabharaṁ kātuṁ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. Atha puriso āgaccheyya kaṭṭhaṁ vā kathalaṁ vā ādāya. So evaṁ vadeyya: ‘ahaṁ imaṁ biḷārabhastaṁ madditaṁ sumadditaṁ suparimadditaṁ, mudukaṁ tūliniṁ, chinnasassaraṁ chinnabhabbharaṁ kaṭṭhena vā kathalena vā sarasaraṁ karissāmi bharabharaṁ karissāmī’
Suppose there was a catskin bag that was rubbed, well-rubbed, very well-rubbed, soft, silky, rid of rustling and crackling. It’s not easy to make it rustle or crackle with a stick or stone. That person will eventually get weary and frustrated.” Then a person comes along carrying a stick or a stone, and says, ‘I shall make this soft catskin bag rustle and crackle with this stick or stone.’ What do you think, mendicants? Could that person make that soft catskin bag rustle and crackle with that sti
たとえば、こすられ、よくこすられ、十分によくこすられて、柔らかく、絹のように滑らかで、かさかさという音もぱりぱりという音も失われた猫の皮袋があったとしよう。棒や石でそれをかさかさ、ぱりぱりと鳴らすことは容易ではない。かの人はついには疲れ果て、嫌気が差すであろう。」
さて、ある人が棒や石を手に持ってやって来て、こう言う。「この棒や石で、この柔らかな猫の皮袋をかさかさ、ぱりぱりと鳴らしてみせよう」と。
比丘たちよ、汝らはいかに思うか。その人は、その棒や石をもって、その柔らかな猫の皮袋をかさかさ、ぱりぱりと鳴らすことができるであろうか。
智慧
中部経典
趣旨一致
長
“ehi tvaṁ, rājakumāra, samaṇassa gotamassa vādaṁ āropehi. Puthujjanopi hi taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā’ti. Sace pana te samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti: ‘na, rājakumāra, tathāgato taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā’ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: ‘atha kiñcarahi te, bhante, devadatto byākato: “āpāyiko devadatto, nerayiko devadatto, kappaṭṭho devadatto, atekiccho devadatto”ti? Tāya ca pana te vācāya devadatto kupito ahosi anattamano’ti. Imaṁ kho
“Come, prince, refute the ascetic Gotama’s doctrine. For even an ordinary person may utter speech that is disliked by others.’ But if he answers, ‘He may not, prince,’ say this to him: ‘So why then, sir, did you declare of Devadatta: “Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable”? Devadatta was angry and upset with what you said.’ When you put this dilemma to him, the Buddha won’t be able to either spit it out or swallow it down. He’ll be like a man wi
⚠ 初学者には難しい
智慧
中部経典
趣旨一致
長
Atha kho uttarassa māṇavassa etadahosi: Samannāgato ca so bhavaṁ gotamo dvattiṁsamahāpurisalakkhaṇehi. “samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi. Yannūnāhaṁ samaṇaṁ gotamaṁ anubandheyyaṁ, iriyāpathamassa passeyyan”ti. Atha kho uttaro māṇavo sattamāsāni bhagavantaṁ anubandhi chāyāva anapāyinī. Atha kho uttaro māṇavo sattannaṁ māsānaṁ accayena videhesu yena mithilā tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena mithilā yena brahmāyu brāhmaṇo tenupasaṅkami; upasaṅkamitvā
Then Uttara thought, The worthy Gotama possesses the thirty-two marks. “The ascetic Gotama possesses the thirty-two marks. Why don’t I follow him and observe his deportment?” So Uttara followed the Buddha like a shadow for seven months. When seven months had passed he set out wandering towards Mithilā. There he approached the brahmin Brahmāyu, bowed, and sat down to one side. Brahmāyu said to him, “Well, dear Uttara, does the worthy Gotama live up to his reputation or not?” “He does, sir. He has
智慧
中部経典
趣旨一致
長
“Cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā, sambhavesīnaṁ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ. Ime ca, bhikkhave, cattāro āhārā kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? Saḷāyatanaṁ nāmarūpanidānaṁ nāmarūpasamudayaṁ nāmarūpajātikaṁ nāmarūpapabhavaṁ. Nāmarūpañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? Nāmarūpaṁ viññāṇanidānaṁ viññāṇasamudayaṁ viññāṇajātikaṁ viññāṇapab
“Mendicants, these four fuels maintain sentient beings that have been born and help those about to be born. What four? Edible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth. What is the source, origin, birthplace, and inception of these four fuels? Name and form. And what is the source of name and form? Consciousness. And what is the source of consciousness? Choices. And what is the source of choices?
経典データの出典: SuttaCentral（CC0ライセンス）