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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
Puna caparaṁ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave …pe… pāpimato. Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave …pe… pāpimato. Puna caparaṁ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṁ vuccat
Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. This is called a mendicant who has blinded Māra … Furthermore, a mendicant, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. This is called a mendicant who has blinded Māra … Furthermore, a mendicant, going totally beyond the dimension of nei
さらに、比丘は、識無辺処を完全に超越し、「何も存在しない」と知りながら、無所有処に入り、そこに留まる。これを、悪魔の目を眩ませた比丘と呼ぶ……さらに、比丘は、無所有処を完全に超越し、非想非非想処に入り、そこに留まる。これを、悪魔の目を眩ませた比丘と呼ぶ……さらに、比丘は、非想非非想処を完全に超越し……
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
智慧
中部経典
趣旨一致
長
idaṁ kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati, ayaṁ tassa samatikkamo; idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati, ayaṁ tassa samatikkamo; idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti
But this is not enough, I say: give it up, go beyond it. And what goes beyond it? Take a mendicant who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption. That goes beyond it. But this too is not enough, I say: give it up, go beyond it. And what goes beyond it? Take a mendicant who, with the fading away of rapture, enters and remains in the third absorption. That goes beyond it. But this too is not enough, I say: give it up, go beyond it
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Idaṁ kho, ānanda, etarahi mayā kalyāṇaṁ vattaṁ nihitaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. Taṁ vo ahaṁ, ānanda, evaṁ vadāmi: ‘yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyātha, mā kho me tumhe antimapurisā ahuvattha’. Yasmiṁ kho, ānanda, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samu
It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the good practice I have now founded that leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Ānanda, I say to you: ‘You all should keep up this good practice that I have founded. Do not be my final men.’ When a pair of men are living, the one who breaks such good practic
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
中
Yo hi koci manussesu, adinnaṁ upajīvati; Evaṁ vāseṭṭha jānāhi, gorakkhaṁ upajīvati; coro eso na brāhmaṇo. Yo hi koci manussesu, issatthaṁ upajīvati; Evaṁ vāseṭṭha jānāhi, yodhājīvo na brāhmaṇo. Yo hi koci manussesu,
Anyone among humans who lives off stealing: know them, Vāseṭṭha, who lives off keeping cattle: as a bandit, not a brahmin. Anyone among humans who lives off archery: know them, Vāseṭṭha, as a warrior, not a brahmin. Anyone among humans
智慧
中部経典
趣旨一致
長
tañca aññamaññaṁ saññāpaṭilābhan’ti— iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ. tañca aññamaññaṁ saññāpaṭilābhan’ti— iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ? Yathārūpaṁ, bhante, saññāpaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo saññāpaṭilābho na sevitabbo; yathārūpañca kho, bhante, saññāpaṭilābhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo saññāpaṭilābho sevitabbo. Kathaṁrūpaṁ, bhante, saññāpaṭilābhaṁ s
And each of these is an acquisition of perception.’ That’s what the Buddha said, and this is why he said it. And each of these is an acquisition of perception.’ That’s what the Buddha said, but why did he say it? You should not cultivate the acquisition of perception which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the acquisition of perception which causes unskillful qualities to decline while skillful qualities grow. And what acquisition of p
智慧
中部経典
趣旨一致
長
Taṁ avidvā avijjāgato yathābhūtaṁ appajānanto taṁ na sevati, taṁ parivajjeti. Tassa taṁ asevato, taṁ parivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṁ kissa hetu? Evañhetaṁ, bhikkhave, hoti yathā taṁ aviddasuno.
doesn’t cultivate it … and disagreeable things increase … Why is that? Because that’s what it’s like for someone who doesn’t know.
智慧
中部経典
趣旨一致
長
‘añño nūna tena samayena rājā maghadevo ahosi, yena taṁ kalyāṇaṁ vattaṁ nihitan’ti. Na kho panetaṁ, ānanda, evaṁ daṭṭhabbaṁ. Ahaṁ tena samayena rājā maghadevo ahosiṁ. Ahaṁ taṁ kalyāṇaṁ vattaṁ nihiniṁ, mayā taṁ kalyāṇaṁ vattaṁ nihitaṁ; pacchimā janatā anuppavattesi. Taṁ kho panānanda, kalyāṇaṁ vattaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva brahmalokūpapattiyā. Idaṁ kho panānanda, etarahi mayā kalyāṇaṁ vattaṁ nihitaṁ ekantanib
‘Surely King Maghadeva, by whom that good practice was founded, must have been someone else at that time?’ But you should not see it like this. I myself was King Maghadeva at that time. I was the one who founded that good practice, which was kept up by those who came after. But that good practice doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the realm of divinity. But now I have founded a good practice th
智慧
中部経典
趣旨一致
中
porohiccena jīvati; Evaṁ vāseṭṭha jānāhi, yājako so na brāhmaṇo. Yo hi koci manussesu, Evaṁ vāseṭṭha jānāhi, gāmaṁ raṭṭhañca bhuñjati; Evaṁ vāseṭṭha jānāhi, rājā eso na brāhmaṇo. kassako so na brāhmaṇo. Yo hi koci manussesu,
who lives off priesthood: know them, Vāseṭṭha, as a sacrificer, not a brahmin. Anyone among humans know them, Vāseṭṭha, who taxes village and nation, know them, Vāseṭṭha, as a ruler, not a brahmin. as a farmer, not a brahmin. Anyone among humans
智慧
中部経典
趣旨一致
長
Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo; idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo; idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko
And what goes beyond it? Take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. That goes beyond it. But this too is not enough, I say: give it up, go beyond it. And what goes beyond it? Take a mendicant who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. That goes beyond it. But this too is not en
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
智慧
中部経典
趣旨一致
中
puthusippena jīvati; Evaṁ vāseṭṭha jānāhi, sippiko so na brāhmaṇo. Yo hi koci manussesu, Na cāhaṁ brāhmaṇaṁ brūmi, tamahaṁ brūmi brāhmaṇaṁ. tamahaṁ brūmi brāhmaṇaṁ. Yassa gatiṁ na jānanti, devā gandhabbamānusā; Khīṇāsavaṁ arahantaṁ,
who lives off various professions: know them, Vāseṭṭha, as a professional, not a brahmin. Anyone among humans I don’t call someone a brahmin that’s who I declare a brahmin. that’s who I declare a brahmin. Gods, centaurs, and humans don’t know their destiny; the perfected ones with defilements ended:
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Byākaramāno, bhikkhave, tathāgato evaṁ byākareyya: ‘ye vodātā cakkhusotaviññeyyā dhammā, saṁvijjanti te tathāgatassa; etaṁ pathohamasmi, etaṁ gocaro, no ca tena tammayo’ti. Evaṁvādiṁ kho, bhikkhave, satthāraṁ arahati sāvako upasaṅkamituṁ dhammassavanāya. Tassa satthā dhammaṁ deseti uttaruttariṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ. Yathā yathā kho, bhikkhave, bhikkhuno satthā dhammaṁ deseti uttaruttariṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ tathā tathā so tasmiṁ dhamme abhiññāya idhekaccaṁ dham
The Realized One would answer, ‘Clean things can be seen and heard in the Realized One. I am the scope and the range of that, but I am not determined by that.’ A disciple ought to approach a teacher who has such a doctrine in order to listen to the teaching. The teacher explains Dhamma with its higher and higher stages, with its better and better stages, with its dark and bright sides. When they directly know a certain principle of those teachings, in accordance with how they were taught, the me
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Yasmiṁ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṁ antimapuriso hoti. Taṁ tāhaṁ, tāta kumāra, evaṁ vadāmi— ‘yadā me, samma kappaka, passeyyāsi sirasmiṁ palitāni jātāni, atha me āroceyyāsī’ti. yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosī’ti. ‘Evaṁ, devā’ti kho, ānanda, kappako rañño maghadevassa paccassosi. Addasā kho, ānanda, kappako bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayen
When a pair of men are living, the one who breaks such good practice is their final man. Therefore I say to you, ‘My dear barber, when you see grey hairs growing on my head, please tell me.’ “Keep up this good practice that I have founded. Do not be my final man.”’ ‘Yes, Your Majesty,’ replied the barber. When many thousand years had passed, the barber saw grey hairs growing on the king’s head. He said to the king, ‘The messengers of the gods have shown themselves to you. Grey hairs can be seen
智慧
中部経典
趣旨一致
中
tamahaṁ brūmi brāhmaṇaṁ. Yassa pure ca pacchā ca, majjhe ca natthi kiñcanaṁ; Akiñcanaṁ anādānaṁ, tamahaṁ brūmi brāhmaṇaṁ. Usabhaṁ pavaraṁ vīraṁ, Chetvā naddhiṁ varattañca, mahesiṁ vijitāvinaṁ; Anejaṁ nhātakaṁ buddhaṁ, tamahaṁ brūmi brāhmaṇaṁ.
that’s who I declare a brahmin. They have nothing before or after, or even in between. Having nothing, taking nothing: that’s who I declare a brahmin. Captain of the herd, excellent hero, They’ve cut the strap and harness, great seer and victor; unstirred, washed, awakened: that’s who I declare a brahmin.
智慧
中部経典
趣旨一致
長
sotaviññeyyānaṁ saddānaṁ … ghānaviññeyyānaṁ gandhānaṁ … jivhāviññeyyānaṁ rasānaṁ … kāyaviññeyyānaṁ phoṭṭhabbānaṁ … manoviññeyyānaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ manoramānaṁ lokāmisapaṭisaṁyuttānaṁ appaṭilābhaṁ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṁ atītaṁ niruddhaṁ vipariṇataṁ samanussarato uppajjati domanassaṁ. Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati gehasitaṁ domanassaṁ. Tattha katamāni cha nekkhammasitāni domanassāni? ‘kudāssu nāmāhaṁ tadāyatanaṁ upasampajja viharissā
There are sounds known by the ear … There are smells known by the nose … There are tastes known by the tongue … There are touches known by the body … There are ideas known by the mind, which are likable, desirable, agreeable, pleasing, connected with the worldly pleasures of the flesh. Sadness arises when you regard it as a loss to lose such ideas, or when you recollect ideas you formerly lost that have passed, ceased, and perished. Such sadness is called domestic sadness. And in this context wh
智慧
中部経典
趣旨一致
長
Santi hi, brāhmaṇa, nāgavane uccā kaṇerukā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti. So passeyya nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ. Tamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ, uccā ca dantehi ārañjitāni, uccā ca sākhābhaṅgaṁ. Tañca nāgaṁ passati rukkhamūlagataṁ vā abbhokāsagataṁ vā gacchantaṁ vā tiṭṭhantaṁ vā nisinnaṁ vā nipannaṁ vā. So niṭṭhaṁ gacchati: ‘ayameva so mahānāgo’ti. Yo
Because in an elephant wood there are tall matriarch cow elephants with big footprints, and this footprint might be one of theirs. There they’d see a large elephant’s footprint, long and broad. They keep following the track until they see a big footprint, long and broad, and traces, tusk-marks, and broken branches high up. And they see that bull elephant walking, standing, sitting, or lying down at the root of a tree or in the open. Then they’d come to the conclusion, ‘This is that big bull elep
象の森には、大きな足跡を持つ年老いた母象たちがおり、この足跡はそのうちの一頭のものかもしれない。そこで彼らは、長く幅広い大きな象の足跡を見つける。彼らはその跡を辿り続け、やがて長く幅広い大きな足跡と、高い所にある痕跡、牙の跡、折れた枝々を目にする。そして彼らは、その大きな雄象が樹の根元あるいは開けた場所で歩き、立ち、座り、あるいは臥しているのを見る。そのとき彼らは、「これこそがあの大きな雄象である」という結論に至るのである。
智慧
中部経典
趣旨一致
長
‘idhāhaṁ, āvuso, yena bhagavā tenupasaṅkamiṁ dhammassavanāya. Tassa me bhagavā dhammaṁ deseti uttaruttariṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ. Yathā yathā me, āvuso, bhagavā dhammaṁ deseti uttaruttariṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ tathā tathāhaṁ tasmiṁ dhamme abhiññāya idhekaccaṁ dhammaṁ dhammesu niṭṭhamagamaṁ, satthari pasīdiṁ— sammāsambuddho bhagavā, svākkhāto bhagavatā, dhammo, suppaṭipanno saṅgho’ti. Yassa kassaci, bhikkhave, imehi ākārehi imehi padehi imehi byañjanehi tathāgate
‘Reverends, I approached the Buddha to listen to the teaching. He explained Dhamma with its higher and higher stages, with its better and better stages, with its dark and bright sides. When I directly knew a certain principle of those teachings, in accordance with how I was taught, I came to a conclusion about the teachings. I had confidence in the Teacher: “The Blessed One is a fully awakened Buddha! The teaching is well explained! The Saṅgha is practicing well!”’ When someone’s faith is settle
智慧
中部経典
趣旨一致
長
“Kittāvatā pana, bhante, ‘ṭhānāṭhānakusalo bhikkhū’ti alaṁvacanāyā”ti? “Idhānanda, bhikkhu ‘aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo kañci saṅkhāraṁ niccato upagaccheyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci saṅkhāraṁ niccato upagaccheyya, ṭhānametaṁ vijjatī’ti pajānāti; ‘aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo kañci saṅkhāraṁ sukhato upagaccheyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci saṅ
“But sir, how is a mendicant qualified to be called ‘skilled in the possible and impossible’?” “It’s when a mendicant understands: ‘It’s impossible for an individual accomplished in view to take any condition as permanent. That is not possible. But it’s possible for an ordinary person to take some condition as permanent. That is possible.’ They understand: ‘It’s impossible for an individual accomplished in view to take any condition as pleasant. But it’s possible for an ordinary person to take s
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Tamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ. Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati: Evameva kho, brāhmaṇa, idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ maj
They keep following the track until they see a big footprint, long and broad, and traces high up. A skilled bull elephant tracker does not yet come to the conclusion, In the same way, brahmin, a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. He realizes with his own insight this world—with its gods, Māras, and divinities
彼らはその足跡を辿り続け、やがて大きく、長く、幅広い足跡と、高い所に残された痕跡を見出す。しかし、熟練した牡象の追跡者は、いまだ結論を下すことはない。
バラモンよ、それと同じように、如来がこの世に出現される。すなわち、応供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、仏、世尊である。かの者は、神々、魔羅、梵天を含むこの世界を、みずからの智慧をもって証知され……
智慧
中部経典
趣旨一致
長
“siyā, āvuso. Yato kho, āvuso, ariyasāvako jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, jātinirodhagāminiṁ paṭipadañca pajānāti— Katamā panāvuso, jāti, katamo jātisamudayo, katamo jātinirodho, katamā jātinirodhagāminī paṭipadā? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo, āyatanānaṁ paṭilābho— ayaṁ vuccatāvuso, jāti. Bhavasamudayā jātisamudayo, bhavanirodhā jātinirodho, ayameva ariyo aṭṭhaṅgiko maggo jātinirodhagā
“There might, reverends. A noble disciple understands rebirth, its origin, its cessation, and the practice that leads to its cessation … But what is rebirth? What is its origin, its cessation, and the practice that leads to its cessation? The rebirth, inception, conception, regeneration, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings. This is called rebirth. Rebirth originates from continued existence.
「その通りでございます、尊者方よ。聖なる弟子は、再生を知り、その起源を知り、その滅尽を知り、そして再生の滅尽へと導く道を知るのでございます……しかしながら、再生とは何でしょうか。その起源とは、その滅尽とは、そして再生の滅尽へと導く道とは何でしょうか。種々の有情の種類において、種々の有情が再び生まれること、生じること、胎に宿ること、再生すること、五蘊が顕現すること、そして諸処を獲得すること——これを再生と申します。再生は有より生じます。
智慧
中部経典
趣旨一致
長
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī vi
Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living fu
なにゆえ私は髭と髪を剃り、袈裟を纏い、在家の生を捨てて出家し、無所有の境地へと赴かぬのであろうか』と。やがて彼らは、多くあるいは少なき財産を捨て、広くあるいは狭き親族の縁を断ち、髭と髪を剃り、袈裟を纏い、在家の生を離れて出家し、無所有の境地へと赴くのである。かくして出家した彼らは、比丘の修行と生活の規範を受持する。彼らは生きとし生けるものを殺すことを捨て、刀杖を放棄する。彼らは慎み深く、慈悲の心をもって生き、あまねく
経典データの出典: SuttaCentral（CC0ライセンス）