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‘vedanā me attā’ti, vattati te tissaṁ vedanāyaṁ vaso— evaṁ me vedanā hotu, evaṁ me vedanā mā ahosī”ti? “No hidaṁ, bho gotama”. “Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ. Taṁ kiṁ maññasi, aggivessana, yaṁ tvaṁ evaṁ vadesi: ‘saññā me attā’ti, vattati te tissaṁ saññāyaṁ vaso— evaṁ me saññā hotu, evaṁ me saññā mā ahosī”ti?
‘Feeling is my self,’ do you have power over that feeling to say: ‘May my feeling be like this! May it not be like that’?” “No, worthy Gotama.” “Think about it, Aggivessana! You should think before answering. What you said before and what you said after don’t match up. What do you think, Aggivessana? When you say, ‘Perception is my self,’ do you have power over that perception to say: ‘May my perception be like this! May it not be like that’?”
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“No hidaṁ, bho gotama”. “Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ. Taṁ kiṁ maññasi, aggivessana, yaṁ tvaṁ evaṁ vadesi: ‘saṅkhārā me attā’ti, vattati te tesu saṅkhāresu vaso— evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesun”ti? “No hidaṁ, bho gotama”. “Manasi karohi, aggivessana;
“No, worthy Gotama.” “Think about it, Aggivessana! You should think before answering. What you said before and what you said after don’t match up. What do you think, Aggivessana? When you say, ‘Choices are my self,’ do you have power over those choices to say: ‘May my choices be like this! May they not be like that’?” “No, worthy Gotama.” “Think about it, Aggivessana!
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“Sabbākusaladhammapahīno kho, mahārāja, tathāgato kusaladhammasamannāgato”ti. “Katamo pana, bhante ānanda, kāyasamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti? “Yo kho, mahārāja, kāyasamācāro nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati. Tassa akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. Evarūpo kho, mahārāja, kāyasamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti. “Yo kho, mahārāja, kāyasamācāro kusalo”. “Katamo pana, bhante,
“Great king, the Realized One has given up all unskillful things and possesses skillful things.” “But sir, what kind of bodily behavior is not faulted by sensible ascetics and brahmins?” “Bodily behavior that leads to pleasing yourself, pleasing others, and pleasing both, and which makes unskillful qualities decline while skillful qualities grow. That kind of bodily behavior is not faulted by sensible ascetics and brahmins.” “Skillful behavior.” “But what kind of bodily behavior is skillful?” “B
自己
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manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ. Taṁ kiṁ maññasi, aggivessana, yaṁ tvaṁ evaṁ vadesi: ‘viññāṇaṁ me attā’ti, vattati te tasmiṁ viññāṇe vaso— evaṁ me viññāṇaṁ hotu, evaṁ me viññāṇaṁ mā ahosī”ti? “No hidaṁ, bho gotama”. Tena kho pana samayena saccako nigaṇṭhaputto vesāliyaṁ paṭivasati bhassappavādako paṇḍitavādo sādhusammato bahujanassa. So vesāliyaṁ parisati evaṁ vācaṁ bhāsati: “nāhaṁ taṁ passāmi samaṇaṁ vā brāhmaṇaṁ vā,
You should think before answering. What you said before and what you said after don’t match up. What do you think, Aggivessana? When you say, ‘Consciousness is my self,’ do you have power over that consciousness to say: ‘May my consciousness be like this! May it not be like that’?” “No, worthy Gotama.” Now at that time Saccaka, the son of Jain parents, was staying in Vesālī. He was a controversialist who pretended to be astute and was deemed holy by many people. He was telling a crowd in Vesālī,
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Thūṇaṁ cepāhaṁ acetanaṁ vādena vādaṁ samārabheyyaṁ, sāpi mayā vādena vādaṁ samāraddhā saṅkampeyya sampakampeyya sampavedheyya. Ko pana vādo manussabhūtassā”ti? “Manasi karohi, aggivessana; ‘etaṁ mama, esohamasmi, eso me attā’”ti? “No hidaṁ, bho gotama”. “Taṁ kiṁ maññasi, aggivessana, vedanā …pe… saññā …pe… saṅkhārā …pe… taṁ kiṁ maññasi, aggivessana, viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
Even an insentient post would shake and rock and tremble were I to take it on in debate. How much more then a human being!” “Think about it, Aggivessana! ‘This is mine, I am this, this is my self’?” “No, worthy Gotama.” “What do you think, Aggivessana? Is feeling … perception … choices … consciousness permanent or impermanent?”
自己
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Api ca, bhante, mayampetaṁ jānāma: ‘netaṁ āyasmato ānandassa kappatī’ti. “Ayaṁ, bhante, aciravatī nadī diṭṭhā āyasmatā ceva ānandena amhehi ca. Yadā uparipabbate mahāmegho abhippavuṭṭho hoti, athāyaṁ aciravatī nadī ubhato kūlāni saṁvissandantī gacchati; evameva kho, bhante, āyasmā ānando imāya bāhitikāya attano ticīvaraṁ karissati. Yaṁ panāyasmato ānandassa purāṇaṁ ticīvaraṁ taṁ sabrahmacārīhi saṁvibhajissati. Evāyaṁ amhākaṁ dakkhiṇā saṁvissandantī maññe gamissati. Paṭiggaṇhātu, bhante, āyasmā ā
But, sir, I know that these things are not suitable for you. “Sir, we have both seen this river Aciravatī when it has rained heavily in the mountains, and the river overflows both its banks. In the same way, Venerable Ānanda can make a set of three robes for himself from this imported cloak, and you can share your old robes with your fellow monks. In this way my religious donation will come to overflow, it seems to me. Please accept the imported cloth.” Then Venerable Ānanda robed up in the morn
自己
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Pahoti me bhavaṁ gotamo tathā dhammaṁ desetuṁ yathāhaṁ imamhā āsanā anandho vuṭṭhaheyyan”ti. “Tena hi tvaṁ, māgaṇḍiya, sappurise bhajeyyāsi. Yato kho tvaṁ, māgaṇḍiya, sappurise bhajissasi tato tvaṁ, māgaṇḍiya, saddhammaṁ sossasi; yato kho tvaṁ, māgaṇḍiya, saddhammaṁ sossasi tato tvaṁ, māgaṇḍiya, dhammānudhammaṁ paṭipajjissasi; yato kho tvaṁ, māgaṇḍiya, dhammānudhammaṁ paṭipajjissasi tato tvaṁ, māgaṇḍiya, sāmaṁyeva ñassasi, sāmaṁ dakkhissasi— ime rogā gaṇḍā sallā; idha rogā gaṇḍā sallā aparisesā
is capable of teaching me so that I can rise from this seat cured of blindness.” “Well then, Māgaṇḍiya, you should associate with true persons. When you associate with true persons, you will hear the true teaching. When you hear the true teaching, you’ll practice in line with the teaching. When you practice in line with the teaching, you’ll know and see for yourself: ‘These are diseases, boils, and darts. And here is where diseases, boils, and darts cease without anything left over.’ When my gra
自己
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Ekaṁ samayaṁ āyasmā ca ānando āyasmā ca udāyī kosambiyaṁ viharanti ghositārāme. Atha kho āyasmā udāyī sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā udāyī āyasmantaṁ ānandaṁ etadavoca: “Yatheva nu kho, āvuso ānanda, ayaṁ kāyo bhagavatā anekapariyāyena akkhāto vivaṭo pakāsito: ‘itipāyaṁ kāyo anattā’ti, sakkā evameva viññāṇaṁ pidaṁ ācikkhitu
At one time the venerables Ānanda and Udāyī were staying near Kosambī, in Ghosita’s Monastery. Then in the late afternoon, Venerable Udāyī came out of retreat, went to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda: “Reverend Ānanda, the Buddha has explained, opened, and illuminated in many ways how this body is not-self. Is it possible to explain consciousness in the same way? To teach, assert,
あるとき、尊者アーナンダと尊者ウダーイーは、コーサンビーのゴーシタ精舎に滞在しておられた。その日の夕暮れ時、尊者ウダーイーは独坐の瞑想より出で、尊者アーナンダのもとへ赴き、互いに挨拶を交わした。挨拶と礼儀にかなった言葉を交わし終えると、ウダーイーは傍らに座して、アーナンダにこう申し上げた。「アーナンダ尊者よ、世尊はさまざまな方法によって、この身体が無我であることを説き明かし、開示し、照らし示してくださいました。同じように、識もまた無我であると説くことは可能でしょうか。そのように教え、主張し、
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Ekaṁ samayaṁ bhagavā nālandāyaṁ viharati pāvārikambavane. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: “evaṁpasanno ahaṁ, bhante, bhagavati. Na cāhu, na ca bhavissati, na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro, yadidaṁ—sambodhiyan”ti. “Uḷārā kho tyāyaṁ, sāriputta, āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito: ‘evaṁpasanno ahaṁ, bhan
At one time the Buddha was staying near Nāḷandā in Pāvārika’s mango grove. Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, I have such confidence in the Buddha that I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.” “That’s a grand and bold statement, Sāriputta. You’ve roared a definitive, categorical lion’s roar, saying: ‘I have such confidence in t
あるとき、世尊はナーランダーのパーヴァーリカの菴羅園に滞在しておられた。そこへ舎利弗が世尊のもとへ近づき、礼拝して傍らに座し、こう申し上げた。「世尊よ、私はかくも深い信をもって世尊に帰依しております。過去・未来・現在のいかなる沙門・婆羅門といえども、覚りに関して直接智において世尊に勝る者はいないと、私はそのように信じております。」
「舎利弗よ、それは誠に雄大にして力強い言葉である。汝は決定的かつ断言的な獅子吼を発したのだ。『私はかくも深い信をもって世尊に帰依しております』と。」
自己
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Ekaṁ samayaṁ bhagavā sumbhesu viharati sedakaṁ nāma sumbhānaṁ nigamo. ‘na kho panetaṁ, ācariya, evaṁ bhavissati. Tvaṁ, ācariya, attānaṁ rakkha, ahaṁ attānaṁ rakkhissāmi. Evaṁ mayaṁ attaguttā attarakkhitā sippāni ceva dassessāma, lābhañca lacchāma, sotthinā ca caṇḍālavaṁsā orohissāmā’”ti. Tatra kho bhagavā bhikkhū āmantesi: “bhūtapubbaṁ, bhikkhave, caṇḍālavaṁsiko caṇḍālavaṁsaṁ ussāpetvā medakathālikaṁ antevāsiṁ āmantesi: ‘ehi tvaṁ, samma medakathālike, caṇḍālavaṁsaṁ abhiruhitvā mama uparikhandhe
At one time the Buddha was staying in the land of the Sumbhas, near the town of the Sumbhas named Sedaka. ‘That’s not how it is, tutor! You should look after yourself, and I’ll look after myself. That’s how, guarding and looking after ourselves, we’ll display our skill, collect our fee, and get down safely from the bamboo pole.’ There the Buddha addressed the mendicants: “Once upon a time, mendicants, a pole acrobat of the corpse-workers set up the bamboo pole of his tribe and said to his appren
時に世尊は、スンバ国のスンバという町、セーダカの近くに滞在しておられた。
「そうではありません、師よ。あなたはご自身のことを気にかけ、私は私自身のことを気にかけましょう。そうすれば、互いに自らを守り、自らを護ることで、我々は技を披露し、報酬を得て、竹竿から無事に降りることができるでしょう。」
そこで世尊は諸々の比丘たちに向かって仰せになった。
「比丘たちよ、昔、死人を扱う者の中の竹竿師が、一族の竹竿を立て、その弟子に向かってこう告げました。
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“Pañcimāni, bhikkhave, mātugāmassa balāni. Katamāni pañca? Rūpabalaṁ, bhogabalaṁ, ñātibalaṁ, puttabalaṁ, sīlabalaṁ— imāni kho, bhikkhave, pañca mātugāmassa balāni. Imehi kho, bhikkhave, pañcahi balehi samannāgato mātugāmo visārado agāraṁ ajjhāvasatī”ti.
“Mendicants, there are these five powers of a lady. What five? Attractiveness, wealth, relatives, children, and ethical behavior. These are the five powers of a lady. A lady living at home with these five qualities is self-assured.”
「比丘たちよ、女人には五つの力がある。何が五つであるか。容色の力、財の力、親族の力、子の力、そして戒の力である。これらが女人の五つの力である。これら五つの徳を具えた女人は、在家においてよく自らの拠り所を得るのである。」
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Sāvatthinidānaṁ. “Yo, bhikkhave, anattā; tatra vo rāgo pahātabbo.
At Sāvatthī. “Mendicants, you should give up greed for what is not-self. …”
舎衛城にて。「比丘たちよ、無我なるものに対する貪りを捨て去るべきである。……」
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“Pañcahi, bhikkhave, dhammehi samannāgato mātugāmo visārado agāraṁ ajjhāvasati. Katamehi pañcahi? Pāṇātipātā paṭivirato ca hoti, adinnādānā paṭivirato ca hoti, kāmesumicchācārā paṭivirato ca hoti, musāvādā paṭivirato ca hoti, surāmerayamajjappamādaṭṭhānā paṭivirato ca hoti— imehi kho, bhikkhave, pañcahi dhammehi samannāgato mātugāmo visārado agāraṁ ajjhāvasatī”ti.
“Mendicants, a lady living at home with five qualities is self-assured. What five? She doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume beer, wine, and liquor intoxicants. A lady living at home with these five qualities is self-assured.”
「比丘たちよ、五つの徳目を具えた在家の女人は、自ら安心を得る。いかなる五つか。生き物の命を奪わず、盗みを働かず、邪淫を犯さず、偽りを語らず、酒・果実酒・蒸留酒などの放逸の因となる諸々の酔酒を飲まないことである。比丘たちよ、これら五つの徳目を具えた在家の女人は、自ら安心を得るのである。」
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Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane. Bhagavā etadavoca: “kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti? “Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. “Tena hi, bhikkhave, suṇātha, sādhukaṁ m
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove. The Buddha said this: “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’?” “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and
かつて、仏陀はサーヴァッティー近郊のジェータ林に滞在しておられた。仏陀はこのように説かれた。「比丘たちよ、何が存在するとき、何を執取し、何に固執することによって、次のような見解が生じるのであろうか。『風は吹かず、河は流れず、孕める女は子を産まず、月と星は昇りも沈みもせず、柱のごとく動かずに立っている』と。」「私どもの教えは仏陀に根ざしております。仏陀は私どもの導き手にして帰依処にございます。世尊よ、どうかその意義を仏陀御自らお示しくださいませ。比丘たちは謹んでお聞きし
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“Mā, bhikkhave, viggāhikakathaṁ katheyyātha: ‘na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi. Kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi. Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṁ me, asahitaṁ te. Purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca. Adhiciṇṇaṁ te viparāvattaṁ. Āropito te vādo, cara vādappamokkhāya. Niggahitosi, nibbeṭhehi vā sace pahosī’ti. Taṁ kissa hetu? Nesā, bhikkhave, kathā atthasaṁhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirod
“Mendicants, don’t get into arguments, such as: ‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of
比丘たちよ、かかる諍いに入ってはならない。「汝はこの法と律を理解していない。我こそがこの法と律を理解している。何と、汝がこの法と律を理解しているとでも言うのか。汝の修行は邪なり。我の修行こそ正しい。我は要を得ているが、汝は得ていない。汝は先に言うべきことを後に言い、後に言うべきことを先に言った。汝が深く思索したことは論破された。汝の教義は駁されたのだ。さあ、汝の教義を救ってみせよ。汝は窮地に陥っている。そこから脱してみせよ」などと。
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Sāvatthinidānaṁ. Taṁ kissa hetu? Yañhi appiyo appiyassa kareyya, taṁ te attanāva attano karonti; tasmā tesaṁ appiyo attā. Ye ca kho keci kāyena sucaritaṁ caranti, vācāya sucaritaṁ caranti, manasā sucaritaṁ caranti; tesaṁ piyo attā. Kiñcāpi te evaṁ vadeyyuṁ: ‘appiyo no attā’ti; atha kho tesaṁ piyo attā. Taṁ kissa hetu? Yañhi piyo piyassa kareyya, taṁ te attanāva attano karonti; tasmā tesaṁ piyo attā”ti. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “idha mayhaṁ, bhante, rahoga
At Sāvatthī. Why is that? It’s because they treat themselves like an enemy. That’s why they don’t love themselves. Those who do good things by way of body, speech, and mind do love themselves. Even though they may say: “I don’t love myself”, they do really. Why is that? It’s because they treat themselves like a loved one. That’s why they do love themselves.’” Seated to one side, King Pasenadi said to the Buddha, “Just now, sir, as I was in private retreat this thought came to mind. ‘Who are thos
舎衛城にて。それは何故か。彼らは自らを敵のごとく扱うがゆえに、自らを愛していないのである。身・口・意の三業において善をなす者こそ、真に自らを愛する者である。たとえ「我は自らを愛さず」と言うとも、実はそうではない。それは何故か。彼らは自らを愛しき者のごとく扱うがゆえに、真に自らを愛しているのである。』」
一方の座に着いたパセーナディ王は、世尊に申し上げた。「世尊よ、ただ今、私が独り静かに内省しておりました折、このような思いが心に浮かびました。『いったい、どのような人々が……』」
自己
相応部経典
趣旨一致
短
“Rūpā, bhikkhave, anattā atītānāgatā; ko pana vādo paccuppannānaṁ.
“Mendicants, sights of the past and future are not-self, let alone the present. …”
「比丘たちよ、過去と未来の色（しき）は無我である。いわんや現在のそれをや。……」
自己
相応部経典
趣旨一致
中
“Kathaṁ nu kho, bhante, jānato, kathaṁ passato saṁyojanā samugghātaṁ gacchantī”ti? “Cakkhuṁ kho, bhikkhu, anattato jānato passato saṁyojanā samugghātaṁ gacchanti.
“Sir, how does one know and see so that the fetters are uprooted?” “Mendicant, knowing and seeing the eye as not-self, the fetters are uprooted …”
「尊師よ、いかに知り、いかに見ることによって、諸々の結縛は根こそぎ断たれるのでありましょうか。」「比丘よ、眼を無我と知り、無我と見ることによって、諸々の結縛は根こそぎ断たれるのである……」
⚠ 出家者向けの文脈,初学者には難しい
自己
相応部経典
趣旨一致
長
Ekaṁ samayaṁ āyasmā vaṅgīso āḷaviyaṁ viharati aggāḷave cetiye āyasmatā nigrodhakappena upajjhāyena saddhiṁ. Tena kho pana samayena āyasmā vaṅgīso attano paṭibhānena aññe pesale bhikkhū atimaññati. Atha kho āyasmato vaṅgīsassa etadahosi: “alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ; yvāhaṁ attano paṭibhānena aññe pesale bhikkhū atimaññāmī”ti. Atha kho āyasmā vaṅgīso attanāva attano vippaṭisāraṁ uppādetvā tāyaṁ velāyaṁ imā gāthāyo abhāsi: “Mānaṁ pajahassu gotama, Mān
At one time Venerable Vaṅgīsa was staying near Āḷavī, at Āḷavī’s premier shrine, together with his mentor, Venerable Nigrodhakappa. Now at that time Venerable Vaṅgīsa looked down upon other good-hearted mendicants because of his own poetic virtuosity. Then he thought, “It’s my loss, my misfortune, that I look down on other good-hearted mendicants because of my own poetic virtuosity.” Then, on the occasion of arousing remorse in himself, he recited these verses: “Give up conceit, Gotama! Complete
以下は該当箇所の翻訳です。
――
あるとき、尊者ヴァンギーサは、師である尊者ニグローダカッパとともに、アーラヴィー近郊の、アーラヴィーが誇る最勝の霊祠のほとりに滞在しておられた。そのころ、尊者ヴァンギーサは、みずからの詩才を誇るあまり、他の善き心根を持つ比丘たちを軽んじておられた。そこで彼はこう思われた。「これはまことに我が損失、我が不幸である。みずからの詩才ゆえに、善き心根を持つ他の比丘たちを軽んじているとは。」かくして、みずからのうちに慚愧の念を奮い起こしつつ、彼はこの偈を誦された。「慢心を捨てよ、ゴータマよ。完全に――
自己
相応部経典
趣旨一致
長
“‘Upādānaṁ, upādānan’ti, āvuso sāriputta, vuccati. Katamaṁ nu kho, āvuso, upādānan”ti? “Cattārimāni, āvuso, upādānāni. Kāmupādānaṁ, diṭṭhupādānaṁ sīlabbatupādānaṁ, attavādupādānaṁ— imāni kho, āvuso, cattāri upādānānī”ti. “Atthi panāvuso, maggo atthi paṭipadā, etesaṁ upādānānaṁ pahānāyā”ti? “Atthi kho, āvuso, maggo atthi paṭipadā, etesaṁ upādānānaṁ pahānāyā”ti.
“Reverend Sāriputta, they speak of this thing called ‘grasping’. What is grasping?” “Reverend, there are these four kinds of grasping. Grasping at sensual pleasures, views, precepts and observances, and theories of a self. These are the four kinds of grasping.” “But, reverend, is there a path and a practice for completely understanding these four kinds of grasping?” “There is.” …
「サーリプッタ尊者よ、『取』と呼ばれるものがあると申します。して、取とは何でございましょうか。」
「尊者よ、この四種の取があります。欲取、見取、戒禁取、我語取、これらが四種の取であります。」
「しかしながら、尊者よ、この四種の取を完全に了知するための道と修行というものが存在するのでございましょうか。」
「存在します。」……
経典データの出典: SuttaCentral（CC0ライセンス）