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Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsāva samānā ‘abrahmacariyavāsā’ti akkhātā yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalanti. Katamāni pana tāni, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalan”ti? “Idha, sandaka, ekacco satthā s
how these four ways that negate the spiritual life have been explained by the Buddha. But worthy Ānanda, what are the four kinds of unreliable spiritual life?” “Sandaka, take a certain teacher who claims to be all-knowing and all-seeing, to know and see everything without exception, thus: ‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’ They enter an empty house; they get no almsfood; a dog bites them; they encounter a wild eleph
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dūteyyapahiṇagamanānuyogā paṭivirato hoti, kayavikkayā paṭivirato hoti, tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti, ukkoṭanavañcananikatisāciyogā paṭivirato hoti, chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. Abrahmacariyaṁ pahāya brahmacārī hoti, ārācārī virato methunā gāmadhammā. Musāvādaṁ pahāya musāvādā paṭivirato hoti, saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti—ito sutvā na amutra akkhātā imesaṁ bhedāya, a
They refrain from running errands and messages; buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence. They give up unchastity. They are chaste, set apart, avoiding the vulgar act of sex. They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words. They give up divisive speech. They don’t repeat in one place
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Iti kho, ānanda, desitā mayā ariyassa vinaye anuttarā indriyabhāvanā, desito sekho pāṭipado, desito ariyo bhāvitindriyo. Yaṁ kho, ānanda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni, jhāyathānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti. Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. Atha kho uttaro māṇavo pārāsiviyantevāsī yena bhagavā te
So, Ānanda, I have taught the supreme development of the faculties in the training of the Noble One, I have taught the practicing trainee, and I have taught the noble one with developed faculties. Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, Ānanda! Don’t be negligent! Don’t regret it later! This is my instruction to you.” That is what the Buddha said. Satisfied, V
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Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Khettavatthupaṭiggahaṇā paṭivirato hoti. Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.
goats and sheep, chickens and pigs, elephants, cows, horses, and mares, They give up unchastity. They are chaste, set apart, avoiding the vulgar act of sex. and fields and land. They refrain from running errands and messages; buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence.
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Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘sabrahmacārīnaṁ piyo ca assaṁ manāpo ca garu ca bhāvanīyo cā’ti, sīlesvevassa paripūrakārī ajjhattaṁ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṁ. Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘lābhī assaṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan’ti, sīlesvevassa paripūrakārī ajjhattaṁ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārāna
Satisfied, the mendicants approved what the Buddha said. A mendicant might wish: ‘May I be liked and approved by my spiritual companions, respected and admired.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect absorption, be endowed with discernment, and frequent empty huts. A mendicant might wish: ‘May I receive robes, almsfood, lodgings, and medicines and supplies for the sick.’ So let them fulfill their precepts, be committed to inner serenity of t
比丘たちは満足し、世尊の説かれたことを歓喜して受け入れた。
比丘はこのように願うかもしれない。「願わくは、われ修行の同伴者たちに愛され認められ、尊ばれ敬われんことを」と。されば、その者は戒を具足し、内なる心の寂静に専念し、禅定を怠ることなく、慧を具え、空閑処に遊住すべきである。
比丘はこのように願うかもしれない。「願わくは、われ衣・食・臥具・病者のための薬や資具を受けんことを」と。されば、その者は戒を具足し、内なる心の寂静に専念し……
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Yaṁ kho, cunda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. Etāni, cunda, rukkhamūlāni, etāni suññāgārāni, jhāyatha, cunda, mā pamādattha, mā pacchāvippaṭisārino ahuvattha—ayaṁ kho amhākaṁ anusāsanī”ti. Idamavoca bhagavā. Attamano āyasmā mahācundo bhagavato bhāsitaṁ abhinandīti. Catuttālīsapadā vuttā, sandhayo pañca desitā; Sallekho nāma suttanto, gambhīro sāgarūpamoti. Atha kho āyasmā mahācundo sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupas
Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, Cunda! Don’t be negligent! Don’t regret it later! This is my instruction.” That is what the Buddha said. Satisfied, Venerable Mahācunda approved what the Buddha said. Forty-four items have been stated, organized into five sections. “Effacement” is the name of this discourse, which is deep as the ocean. Then in the late a
慈悲の心をもって、私は弟子たちの真の利益を願う師として、なすべきことをなした。ここに樹木の根元があり、ここに空屋がある。チュンダよ、禅定を修めよ。放逸であってはならぬ。後に悔いることのないようにせよ。これが私の教えである。」
かくの如く世尊は説かれた。尊者マハーチュンダは、世尊の説かれたことを歓喜して受持した。四十四の事項が五章に分かたれて説かれた。「捨断」と名づくるこの経は、大海の如く深遠なり。
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chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsi
mutilation, murder, abduction, banditry, plunder, and violence. They give up unchastity. They are chaste, set apart, avoiding the vulgar act of sex. They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words. They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united,
切断、殺害、略奪、山賊行為、掠奪、そして暴力を捨て去ります。邪淫を捨て去り、梵行を守り、世俗の性行為を遠離して清浄に生きます。妄語を捨て去り、真実を語り、真実に住します。誠実にして信頼に足り、言葉をもって世を欺くことがありません。両舌を捨て去り、ある所で聞いたことを人々を離間せんがために他の所で繰り返すことをしません。それどころか、分裂した者たちを和合させ、和合した者たちを支持し、
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Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. “Idheva, bhikkhave, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇebhi aññehīti. Evametaṁ, bhikkhave, sammā sīhanādaṁ nadatha. Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: Atthi kho no, āvuso, satthari pasādo, atthi dhamme pasādo, atthi sīlesu paripūrakāritā; sahadhammikā kho pana piyā manāpā— gahaṭṭhā ceva pabbajitā ca. Ime kho no, āvuso, t
That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said. “‘Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics.’ This, mendicants, is how you should rightly roar your lion’s roar. It’s possible that wanderers of other religions might say: We have confidence in the Teacher, we have confidence in the teaching, and we have fulfilled the precepts. And we have love and affection for
以下に翻訳を示します。
これが仏陀の説かれたことである。比丘たちは満足し、仏陀の言葉を歓喜して受け入れた。「ただここにのみ真の沙門あり、ここに第二の沙門あり、ここに第三の沙門あり、ここに第四の沙門あり。他の外道には沙門というべき者は存在しない」と。比丘たちよ、このようにして汝らは正しく獅子吼すべきである。他の外道の遊行者たちが、「我らは師に対する信を有し、法に対する信を有し、戒を具足している。そして我らは……に対して愛と親しみの情を抱いている」と言うことがあるかもしれない。
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‘ko panāyasmantānaṁ assāso, kiṁ balaṁ, yena tumhe āyasmanto evaṁ vadetha— Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: ‘atthi kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṁ attani sampassamānā evaṁ vadema— idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇebhi aññehīti. Katame cattāro? Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: ‘am
‘But what is the source of the venerables’ certainty and forcefulness that they say this?’ You should say to them: ‘There are four things explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. Seeing these things in ourselves we say that: “Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics.” What four? It’s possible that wanderers of other religions might say: ‘We to
以下に翻訳を示します。
「しかし、尊者方がそのように言われる確信と力強さの根拠は何でありましょうか」と。そのように問われたならば、こう答えるべきです。「世尊――知り見たもう方、阿羅漢、正等覚者――によって説き示された四つのことがらがあります。我々はこれらのことがらを自らの内に見出すがゆえに、『ただここにのみ真の沙門があり、ここに第二の沙門があり、ここに第三の沙門があり、ここに第四の沙門がある。他の外道には沙門は存在しない』と申すのです」と。では、その四つとは何でありましょうか。他の外道の遊行者たちはこのように言うかもしれません。「我々もまた……」と。
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kayavikkayā paṭivirato hoti; tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti; ukkoṭanavañcananikatisāciyogā paṭivirato hoti; chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhed
buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence. They give up unchastity. They are chaste, set apart, avoiding the vulgar act of sex. They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words. They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide peopl
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‘ye assu darathā kāmāsavaṁ paṭicca tedha na santi, ye assu darathā bhavāsavaṁ paṭicca tedha na santi, ye assu darathā avijjāsavaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ— imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti. So ‘suññamidaṁ saññāgataṁ kāmāsavenā’ti pajānāti, ‘suññamidaṁ saññāgataṁ bhavāsavenā’ti pajānāti, ‘suññamidaṁ saññāgataṁ avijjāsavenā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti. Iti yañhi kho tattha
‘Here there is no stress due to the defilements of sensuality, desire to be reborn, or ignorance. There is only this modicum of stress, namely that related to the six sense fields dependent on this body and conditioned by life.’ They understand: ‘This field of perception is empty of the perception of the defilements of sensuality, desire to be reborn, and ignorance. There is only this that is not emptiness, namely that related to the six sense fields dependent on this body and conditioned by lif
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So ‘suññamidaṁ saññāgataṁ manussasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ araññasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— Puna caparaṁ, ānanda, bhikkhu amanasikaritvā araññasaññaṁ, amanasikaritvā pathavīsaññaṁ, ākāsānañcāyatanasaññaṁ paṭicca manasi karoti ekattaṁ. Tassa ākāsānañcāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. So evaṁ pajānāti: ‘ye assu darathā araññasaññaṁ paṭicca tedha na santi, ye assu darathā pathavīsaññaṁ paṭicca tedha na santi, atthi cevā
They understand: ‘This field of perception is empty of the perception of people. It is empty of the perception of wilderness. Furthermore, a mendicant—ignoring the perception of wilderness and the perception of earth—focuses on the oneness dependent on the perception of the dimension of infinite space. Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of the dimension of infinite space. They understand: ‘Here there is no stress due to the perception o
⚠ 出家者向けの文脈
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Tassa ākiñcaññāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. So evaṁ pajānāti: ‘ye assu darathā ākāsānañcāyatanasaññaṁ paṭicca tedha na santi, ye assu darathā viññāṇañcāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ— ākiñcaññāyatanasaññaṁ paṭicca ekattan’ti. So ‘suññamidaṁ saññāgataṁ ākāsānañcāyatanasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ viññāṇañcāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— ākiñcaññāyatanasaññaṁ paṭicca ekattan’
Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of the dimension of nothingness. They understand: ‘Here there is no stress due to the perception of the dimension of infinite space or the perception of the dimension of infinite consciousness. There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of nothingness.’ They understand: ‘This field of perception is empty of the perception of the dimension of in
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So evaṁ pajānāti: ‘ye assu darathā viññāṇañcāyatanasaññaṁ paṭicca tedha na santi, ye assu darathā ākiñcaññāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ— nevasaññānāsaññāyatanasaññaṁ paṭicca ekattan’ti. So ‘suññamidaṁ saññāgataṁ viññāṇañcāyatanasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ ākiñcaññāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— nevasaññānāsaññāyatanasaññaṁ paṭicca ekattan’ti. Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pa
They understand: ‘Here there is no stress due to the perception of the dimension of infinite consciousness or the perception of the dimension of nothingness. There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of neither perception nor non-perception.’ They understand: ‘This field of perception is empty of the perception of the dimension of infinite consciousness. It is empty of the perception of the dimension of nothingness. There is only this t
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Kayavikkayā paṭivirato hoti. Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhed
buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence. They give up unchastity. They are chaste, set apart, avoiding the vulgar act of sex. They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words. They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide peopl
経典データの出典: SuttaCentral（CC0ライセンス）