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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
‘ye vītimissā cakkhusotaviññeyyā dhammā, saṁvijjanti vā te tathāgatassa no vā’ti? Tamenaṁ samannesamāno evaṁ jānāti: ‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti. ‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti, tato naṁ uttariṁ samannesati: ‘ye vodātā cakkhusotaviññeyyā dhammā, saṁvijjanti vā te tathāgatassa no vā’ti? Tamenaṁ samannesamāno evaṁ jānāti: ‘ye vodātā cakkhusotaviññeyyā dhammā, saṁvijjanti te tathāgatassā’ti. ‘ye vodātā cakkhu
‘Can anything mixed be seen or heard in the Realized One or not?’ Scrutinizing him they find that nothing mixed can be seen or heard in the Realized One. They scrutinize further: ‘Can anything clean be seen or heard in the Realized One or not?’ Scrutinizing him they find that clean things can be seen and heard in the Realized One. They scrutinize further: ‘Did the venerable attain this skillful state a long time ago, or just recently?’ Scrutinizing him they find that
智慧
中部経典
趣旨一致
長
“Parinibbuto kho, mahārāja, etarahi so bhagavā arahaṁ sammāsambuddho”ti. “Sacepi mayaṁ, bho kaccāna, suṇeyyāma taṁ bhagavantaṁ dasasu yojanesu, dasapi mayaṁ yojanāni gaccheyyāma taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ. Yato ca, bho kaccāna, parinibbuto so bhagavā, parinibbutampi mayaṁ bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ kaccāno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. Assosi kho rājā mādhuro avantiputto: “samaṇo khalu, bho, kaccāno madhur
“Great king, the Buddha has already become fully quenched.” “Worthy Kaccāna, if I heard that the Buddha was within ten leagues, or twenty, or even up to a hundred leagues away, I’d go a hundred leagues to see him. But since the Buddha has become fully quenched, I go for refuge to that fully quenched Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Kaccāna remember me as a lay follower who has gone for refuge for life.” King Avantiputta of Madhurā heard, “
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
‘ṭhānañca kho etaṁ vijjati yaṁ ekissā lokadhātuyā eko rājā cakkavattī uppajjeyya, ṭhānametaṁ vijjatī’ti pajānāti. ‘Aṭṭhānametaṁ anavakāso yaṁ itthī arahaṁ assa sammāsambuddho, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṁ vijjati yaṁ puriso arahaṁ assa sammāsambuddho, ṭhānametaṁ vijjatī’ti pajānāti. ‘Aṭṭhānametaṁ anavakāso yaṁ itthī rājā assa cakkavattī, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṁ vijjati yaṁ puriso rājā assa cakkavattī, ṭhānametaṁ vijjatī’ti pajānāti. ‘Aṭṭhāname
But it is possible for just one wheel-turning monarch to arise in one solar system.’ They understand: ‘It’s impossible for a woman to be a perfected one, a fully awakened Buddha. But it is possible for a man to be a perfected one, a fully awakened Buddha.’ They understand: ‘It’s impossible for a woman to be a wheel-turning monarch. But it is possible for a man to be a wheel-turning monarch.’ They understand: ‘It’s impossible for a woman to perform the role of Sakka, Māra, or the Divinity. But it
智慧
中部経典
趣旨一致
長
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamo panāvuso, bhavo, katamo bhavasamudayo, katamo bhavanirodho, katamā bhavanirodhagāminī paṭipadā? Tayome, āvuso, bhavā— kāmabhavo, rūpabhavo, arūpabhavo. Upādānasamudayā bhavasamudayo, upādānanirodhā bhavanirodho, ayameva ariyo aṭṭhaṅgiko maggo bhavanirodhagāminī paṭipadā, seyyathidaṁ— siyā panāvuso …pe… “siyā, āvuso. Yato kho, āvuso, ariyasāvako upādānañca pajā
When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching. But what is continued existence? What is its origin, its cessation, and the practice that leads to its cessation? There are these three states of continued existence. Existence in the sensual realm, the realm of luminous form, and the formless realm. Continued existence originates from grasping. Continued existe
以下に翻訳を示します。
かくのごとく実践するとき、その者は正見を具え、見解の正しき聖なる弟子として認められ、教法への体験的な確信を有し、真の法へと到達した者と称せられる。しかして、有（う）とは何か。その起源、その滅尽、そして滅尽へと導く道とは何か。有には三種の状態がある。すなわち、欲界（よっかい）の有、色界（しきかい）の有、そして無色界（むしきかい）の有である。有は取（しゅ）より生ずる。有は……
智慧
中部経典
趣旨一致
長
dāsidāsapaṭiggahaṇā paṭivirato hoti, ajeḷakapaṭiggahaṇā paṭivirato hoti, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati. hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti, khettavatthupaṭiggahaṇā paṭivirato hoti, dūteyyapahiṇagamanānuyogā paṭivirato hoti, kayavikkayā paṭivirato hoti, tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti, ukkoṭanavañcananikatisāciyogā paṭivirato hoti,
male and female bondservants, goats and sheep, chickens and pigs, They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. elephants, cows, horses, and mares, and fields and land. They refrain from running errands and messages; buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity;
男女の奴婢、山羊と羊、鶏と豚、象、牛、馬と牝馬、そして田畑と土地。彼らは偸盗を捨て去る。施されたものだけを受け取り、施されたものだけを期待する。盗みを犯さぬことにより、みずからを清浄に保つ。彼らは使い走りや伝言、売買、秤・金属・升目の偽り、賄賂、詐欺、欺瞞、そして二枚舌を慎む。
智慧
中部経典
趣旨一致
長
Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā mādhuro avantiputto āyasmantaṁ mahākaccānaṁ etadavoca: “brāhmaṇā, bho kaccāna, evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā
He went by carriage as far as the terrain allowed, then descended and approached Mahākaccāna on foot. They exchanged greetings, and when the greetings and polite conversation were over, the king sat down to one side and said to Mahākaccāna: “Worthy Kaccāna, the brahmins say: ‘Only brahmins are the best class; other classes are inferior. Only brahmins are the light class; other classes are dark. Only brahmins are purified, not others. Only brahmins are the true-born sons of divinity, born from hi
智慧
中部経典
趣旨一致
中
tamahaṁ brūmi brāhmaṇaṁ. Yo ca dīghaṁ va rassaṁ vā, aṇuṁ thūlaṁ subhāsubhaṁ; Loke adinnaṁ nādeti, tamahaṁ brūmi brāhmaṇaṁ. Āsā yassa na vijjanti, tamahaṁ brūmi brāhmaṇaṁ. asmiṁ loke paramhi ca; Nirāsāsaṁ visaṁyuttaṁ, tamahaṁ brūmi brāhmaṇaṁ.
that’s who I declare a brahmin. They don’t steal anything in the world, long or short, fine or coarse, beautiful or ugly: that’s who I declare a brahmin. They have no hope that’s who I declare a brahmin. for this world or the next; with no need for hope, detached: that’s who I declare a brahmin.
智慧
中部経典
趣旨一致
中
Tamenaṁ samannesamāno evaṁ jānāti: ‘abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato; vītarāgattā kāme na sevati khayā rāgassā’ti.
Scrutinizing him they find that that venerable is securely stilled, not insecurely stilled. The reason they don’t indulge in sensual pleasures is that they’re free of greed because greed has ended.
智慧
中部経典
趣旨一致
長
Pāṇātipāto kho, āvuso, akusalaṁ, adinnādānaṁ akusalaṁ, kāmesumicchācāro akusalaṁ, musāvādo akusalaṁ, pisuṇā vācā akusalaṁ, pharusā vācā akusalaṁ, samphappalāpo akusalaṁ, abhijjhā akusalaṁ, byāpādo akusalaṁ, micchādiṭṭhi akusalaṁ— idaṁ vuccatāvuso akusalaṁ. siyā panāvuso …pe… “siyā, āvuso. Yato kho, āvuso, ariyasāvako vedanañca pajānāti, vedanāsamudayañca pajānāti, vedanānirodhañca pajānāti, vedanānirodhagāminiṁ paṭipadañca pajānāti— Katamā panāvuso, vedanā, katamo vedanāsamudayo, katamo vedanāni
Killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; and covetousness, ill will, and wrong view. This is called the unskillful. “Might there be another way to describe a noble disciple?” “There might, reverends. A noble disciple understands feeling, its origin, its cessation, and the practice that leads to its cessation … But what is feeling? What is its origin, its cessation, and the practice that leads to its cessation? There are thes
生き物を殺すこと、盗むこと、邪淫；虚偽の言葉、離間の言葉、粗暴な言葉、綺語；そして貪欲、瞋恚、邪見。これを不善と呼ぶ。
「尊者よ、聖なる弟子を別の仕方で説き示すことはできましょうか。」「できましょう、尊者よ。聖なる弟子は受（ヴェーダナー）を了知し、その生起を了知し、その滅を了知し、その滅へと導く道を了知する……しかし、受とは何か。その生起とは何か、その滅とは何か、その滅へと導く道とは何か。三種の受がある——」
智慧
中部経典
趣旨一致
長
‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Idamassa catutthaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi. ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Kathaṁrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato? Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa: kiñcāpi tathārūpiṁ āpattiṁ āpajjati, yathārūpāya āpattiyā vuṭṭhānaṁ paññāy
‘I have the same nature as an individual accomplished in view.’ This is their fourth knowledge … ‘Do I have the same nature as an individual accomplished in view?’ And what, mendicants, is the nature of an individual accomplished in view? This is the nature of an individual accomplished in view. Though they may fall into a kind of offense for which rehabilitation is possible, they quickly disclose, clarify, and reveal it to the Teacher or a sensible spiritual companion. And having revealed it th
智慧
中部経典
趣旨一致
長
Katamā ca, bhikkhave, upekkhā ekattā ekattasitā? Atthi, bhikkhave, upekkhā ākāsānañcāyatananissitā, atthi viññāṇañcāyatananissitā, atthi ākiñcaññāyatananissitā, atthi nevasaññānāsaññāyatananissitā— ayaṁ, bhikkhave, upekkhā ekattā ekattasitā. “saḷāyatanavibhaṅgaṁ vo, bhikkhave, desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: Tatra, bhikkhave, yāyaṁ upekkhā ekattā ekattasitā taṁ nissāya taṁ āgamma yāyaṁ upekk
And what is equanimity based on unity? There is equanimity based on the dimensions of infinite space, infinite consciousness, nothingness, and neither perception nor non-perception. This is equanimity based on unity. “Mendicants, I shall teach you the analysis of the six sense fields. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this: Therein, relying on equanimity based on unity, give up equanimity based on diversity. That’s how it is given up. Relyi
智慧
中部経典
趣旨一致
長
“siyā, āvuso. Yato kho, āvuso, ariyasāvako phassañca pajānāti, phassasamudayañca pajānāti, phassanirodhañca pajānāti, phassanirodhagāminiṁ paṭipadañca pajānāti— Katamo panāvuso, phasso, katamo phassasamudayo, katamo phassanirodho, katamā phassanirodhagāminī paṭipadā? Chayime, āvuso, phassakāyā— cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. Saḷāyatanasamudayā phassasamudayo, saḷāyatananirodhā phassanirodho, ayameva ariyo aṭṭhaṅgiko maggo phassanirod
“There might, reverends. A noble disciple understands contact, its origin, its cessation, and the practice that leads to its cessation … But what is contact? What is its origin, its cessation, and the practice that leads to its cessation? There are these six classes of contact. Contact through the eye, ear, nose, tongue, body, and mind. Contact originates from the six sense fields. Contact ceases when the six sense fields cease. The practice that leads to the cessation of contact is simply this
「友よ、あり得ることでございます。聖なる弟子は、触を了解し、その生起を了解し、その滅を了解し、その滅に至る道を了解するのでございます……では、触とは何か。その生起とは何か、その滅とは何か、その滅に至る道とは何か。ここに六種の触の類がございます。眼触、耳触、鼻触、舌触、身触、意触、これらでございます。触は六処を縁として生起します。六処が滅するとき、触もまた滅します。触の滅に至る道とは、まさにこれに他なりません――
智慧
中部経典
趣旨一致
長
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Idamassa pañcamaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi. ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Kathaṁrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato? Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa: kiñcāpi yāni tāni
Furthermore, a noble disciple reflects, ‘I have the same nature as an individual accomplished in view.’ This is their fifth knowledge … ‘Do I have the same nature as an individual accomplished in view?’ And what, mendicants, is the nature of an individual accomplished in view? This is the nature of an individual accomplished in view. Though they might manage a diverse spectrum of duties for their spiritual companions, they still feel a keen regard for the training in higher ethics, higher mind,
智慧
中部経典
趣旨一致
長
“Aṭṭhārasa kho imā, ānanda, dhātuyo— cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu; sotadhātu, saddadhātu, sotaviññāṇadhātu; ghānadhātu, gandhadhātu, ghānaviññāṇadhātu; jivhādhātu, rasadhātu, jivhāviññāṇadhātu; kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu; manodhātu, dhammadhātu, manoviññāṇadhātu. Imā kho, ānanda, aṭṭhārasa dhātuyo yato jānāti passati— “Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti? “Siyā, ānanda.
“There are, Ānanda, these eighteen elements. The eye element, sight element, and eye consciousness element. The ear element, sound element, and ear consciousness element. The nose element, smell element, and nose consciousness element. The tongue element, taste element, and tongue consciousness element. The body element, touch element, and body consciousness element. The mind element, ideas element, and mind consciousness element. When a mendicant knows and sees these eighteen elements, “But sir
智慧
中部経典
趣旨一致
長
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi. Na tveva tāva ariyasāvako niṭṭhaṁ gacchati: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena
They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. This, brahmin, is that which is called ‘a footprint of the Realized One’ and also ‘a trace of the Realized One’ and also ‘a mark of the Realized One’. But a noble disciple does not yet come t
彼らはこれら五つの蓋（がい）――智慧を弱め、心を汚す障碍――を捨て去る。そして、諸々の欲楽からまったく離れ、不善なる諸法から離れて、尋（じん）と伺（し）とを具え、遠離より生じた喜悦（きえつ）と楽とを有する初禅（しょぜん）に入り、そこに住する。バラモンよ、これこそが「如来（にょらい）の足跡」とも、「如来の痕跡」とも、「如来の標相（ひょうそう）」とも呼ばれるものである。しかしながら、聖なる弟子はいまだ
智慧
中部経典
趣旨一致
長
So evaṁ pajānāti: Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. Kathaṁrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato? Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṁ tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṁ katvā manasikatvā sabbacetasā samannāharitvā ohitasoto dhammaṁ suṇāti. So evaṁ pajānāti: ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāga
They understand, Furthermore, a noble disciple reflects, ‘Do I have the same strength as an individual accomplished in view?’ And what, mendicants, is the strength of an individual accomplished in view? The strength of an individual accomplished in view is that, when the teaching and training proclaimed by the Realized One are being taught, they pay attention, apply the mind, concentrate wholeheartedly, and actively listen to the teaching. They understand, ‘I have the same strength as an individ
智慧
中部経典
趣旨一致
長
Evaṁ me ettha hoti, evañca pana me etaṁ arahataṁ sutan”ti. “Sādhu sādhu, mahārāja. Sādhu kho te etaṁ, mahārāja, evaṁ hoti, sādhu ca pana te etaṁ arahataṁ sutaṁ. Taṁ kiṁ maññasi, mahārāja, idhassa brāhmaṇo …pe… “Taṁ kiṁ maññasi, mahārāja, Kathaṁ vā te ettha hotī”ti? “Suddopi hi, bho kaccāna, pāṇātipātā paṭivirato, adinnādānā paṭivirato …pe… sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya. Evaṁ me ettha hoti, evañca pana me etaṁ arahataṁ sutan”ti. “Sādhu sādhu, mahārāja.
That’s what I think, but I’ve also heard it from the perfected ones.” “Good, good, great king! It’s good that you think so, and it’s good that you’ve heard it from the perfected ones. What do you think, great king? Take a brahmin … What do you think, great king? Or how do you see this?” “Such a brahmin, peasant, or menial would be reborn in a good place. That’s what I think, but I’ve also heard it from the perfected ones.” “Good, good, great king!
智慧
中部経典
趣旨一致
長
Disvāna pilotikaṁ paribbājakaṁ etadavoca: “Handa kuto nu bhavaṁ vacchāyano āgacchati divādivassā”ti? “Ito hi kho ahaṁ, bho, āgacchāmi samaṇassa gotamassa santikā”ti. “Taṁ kiṁ maññati bhavaṁ vacchāyano samaṇassa gotamassa paññāveyyattiyaṁ paṇḍito maññe”ti. “Ko cāhaṁ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṁ jānissāmi. Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṁ jāneyyā”ti. “Uḷārāya khalu bhavaṁ vacchāyano samaṇaṁ gotamaṁ pasaṁsāya pasaṁsatī”ti. Puna caparaṁ, brāhmaṇa, bhi
and said to him, “So, worthy Vacchāyana, where are you coming from in the middle of the day?” “Just now, good fellow, I’ve come from the presence of the ascetic Gotama.” “What do you think of the ascetic Gotama’s lucidity of wisdom? Do you think he’s astute?” “Mister, who am I to judge the ascetic Gotama’s lucidity of wisdom? You’d really have to be on the same level to judge his lucidity of wisdom.” “Mister Vacchāyana praises the ascetic Gotama with high praise indeed.” Furthermore, as the plac
彼に向かってこう言った。「ヴァッチャーヤナ居士よ、真昼にどちらからお帰りですか。」「善き友よ、たった今、沙門ゴータマのもとより参ったところです。」「沙門ゴータマの智慧の明晰さをどのようにお思いですか。彼は聡明であるとお思いですか。」「友よ、この私などが沙門ゴータマの智慧の明晰さをいかに判じ得ましょうか。その智慧の明晰さを判ずるには、まことに彼と同じ境地に達した者でなければならないでしょう。」「ヴァッチャーヤナ居士は、沙門ゴータマをまことに高く讃嘆されますな。」さらにまた、その場所において——
智慧
中部経典
趣旨一致
長
“Ghāteyyāma vā, bho kaccāna, jāpeyyāma vā pabbājeyyāma vā yathāpaccayaṁ vā kareyyāma. Taṁ kissa hetu? Yā hissa, bho kaccāna, pubbe ‘suddo’ti samaññā sāssa antarahitā; corotveva saṅkhyaṁ gacchatī”ti. “Taṁ kiṁ maññasi, mahārāja, yadi evaṁ sante, ime cattāro vaṇṇā samasamā honti no vā? Kathaṁ vā te ettha hotī”ti? idha khattiyo sandhiṁ vā chindeyya, nillopaṁ vā hareyya, ekāgārikaṁ vā kareyya, paripanthe vā tiṭṭheyya, paradāraṁ vā gaccheyya, tañce te purisā gahetvā dasseyyuṁ: “Addhā kho, bho kaccāna,
“I would have him executed, fined, or banished, or dealt with as befits the crime. Why is that? Because he’s lost his former status as a brahmin, peasant, or menial, and is just reckoned as a bandit.” “What do you think, great king? If this is so, are the four classes equal or not? Or how do you see this?” Take an aristocrat who breaks into houses, plunders wealth, steals from isolated buildings, commits highway robbery, and commits adultery. Suppose your men arrest him and present him to you, s
智慧
中部経典
趣旨一致
長
“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti? “Siyā, ānanda. Chayimā, ānanda, dhātuyo— kāmadhātu, nekkhammadhātu, byāpādadhātu, abyāpādadhātu, vihiṁsādhātu, avihiṁsādhātu. Imā kho, ānanda, cha dhātuyo yato jānāti passati— ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti. “Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti? “Siyā, ānanda. Tisso imā, ānanda, dhātuyo— kāmadhātu, rūpadhātu, arūpadhātu.
“But sir, could there be another way in which a mendicant is qualified to be called ‘skilled in the elements’?” “There could, Ānanda. There are these six elements: the elements of sensuality and renunciation, malice and good will, and cruelty and harmlessness. When a mendicant knows and sees these six elements, they’re qualified to be called ‘skilled in the elements’.” “But sir, could there be another way in which a mendicant is qualified to be called ‘skilled in the elements’?” “There could, Ān
経典データの出典: SuttaCentral（CC0ライセンス）