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“āyasmatā, bhante, channena satthaṁ āharitaṁ. Tassa kā gati, ko abhisamparāyo”ti? “Nanu te, sāriputta, channena bhikkhunā sammukhāyeva anupavajjatā byākatā”ti? “Atthi, bhante, pubbajiraṁ nāma vajjigāmo. Tatthāyasmato channassa mittakulāni suhajjakulāni upavajjakulānī”ti. “Honti hete, sāriputta, channassa bhikkhuno mittakulāni suhajjakulāni upavajjakulāni. Nāhaṁ, sāriputta, ettāvatā ‘saupavajjo’ti vadāmi. Yo kho, sāriputta, imañca kāyaṁ nikkhipati aññañca kāyaṁ upādiyati tamahaṁ ‘saupavajjo’ti va
“Sir, Venerable Channa has committed suicide. Where has he been reborn in his next life?” “Sāriputta, didn’t the mendicant Channa declare his blamelessness to you personally?” “Sir, there is a Vajjian village named Pubbajira. There Channa had families who were friendly, intimate, and hospitable.” “The mendicant Channa did indeed have such families. But this is not enough for me to call someone ‘blameworthy’. When someone lays down this body and takes up another body, I call them ‘blameworthy’. N
⚠ 出家者向けの文脈
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“Taṁ kiṁ maññasi, gahapati, sutaṁ te daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan”ti? “Evaṁ, bhante, sutaṁ me daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan”ti. “Evaṁ, bhante, ayaṁ nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā”ti. “Taṁ kiṁ maññasi, gahapati, idha puriso āgaccheyya ukkhittāsiko. So evaṁ vadeyya: ‘ahaṁ yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ karissāmī’ti. Taṁ
“What do you think, householder? Have you heard how the wildernesses of Daṇḍaka, Kaliṅga, Mejjha, and Mātaṅga came to be that way?” “I have, sir.” “Indeed it is, sir.” “What do you think, householder? Suppose a man were to come along with a drawn sword and say: ‘In one hour I will reduce all the living creatures within the bounds of Nāḷandā to one heap and mass of flesh!’ What do you think, householder? Could he do that?”
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Bhagavato tassa sāvakohamasmi. Akathaṅkathissa tusitassa, Evaṁ vutte, dīghatapassī nigaṇṭho aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. “Aññadeva, āvuso gotama, kāyadaṇḍaṁ, aññaṁ vacīdaṇḍaṁ, aññaṁ manodaṇḍan”ti. “Imesaṁ pana, tapassi, tiṇṇaṁ daṇḍānaṁ evaṁ paṭivibhattānaṁ evaṁ paṭivisiṭṭhānaṁ katamaṁ daṇḍaṁ nigaṇṭho nāṭaputto mahāsāvajjataraṁ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, yadi vā kāyadaṇḍaṁ, yadi vā vacīdaṇḍaṁ, yadi vā manodaṇḍan”ti? “Imesaṁ kho, āvuso gotam
he is the Buddha, and I am his disciple. He has no indecision, he’s content, When he said this, Dīgha Tapassī took a low seat and sat to one side. “Yes, each is quite distinct.” “Of the three rods thus analyzed and differentiated, which rod does the Jain Ñātika describe as being the most blameworthy for performing bad deeds: the physical rod, the verbal rod, or the mental rod?” “The Jain Ñātika describes the physical rod as being the most blameworthy for performing bad deeds, not so much the ver
⚠ 自己責任論に誤解されやすい
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“Taggha tvaṁ, bhūmija, evaṁ puṭṭho evaṁ byākaramāno vuttavādī ceva me hosi, na ca maṁ abhūtena abbhācikkhasi, dhammassa cānudhammaṁ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati. Ye hi keci, bhūmija, samaṇā vā brāhmaṇā vā micchādiṭṭhino micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; ā
“Indeed, Bhūmija, in answering this way you repeated what I’ve said, and didn’t misrepresent me with an untruth. Your explanation was in line with the teaching, and there are no legitimate grounds for rebuttal or criticism. There are some ascetics and brahmins who have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. If they lead the spiritual life, they can’t win the fruit, regardless of whether they make a wish, they
⚠ 自己責任論に誤解されやすい
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“Kāyadaṇḍanti, tapassi, vadesi”? “Kāyadaṇḍanti, āvuso gotama, vadāmī”ti. Itiha bhagavā dīghatapassiṁ nigaṇṭhaṁ imasmiṁ kathāvatthusmiṁ yāvatatiyakaṁ patiṭṭhāpesi. Ekamantaṁ nisinnaṁ kho dīghatapassiṁ nigaṇṭhaṁ bhagavā etadavoca: “kati pana, tapassi, nigaṇṭho nāṭaputto kammāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti? “Na kho, āvuso gotama, āciṇṇaṁ nigaṇṭhassa nāṭaputtassa ‘kammaṁ, kamman’ti paññapetuṁ; ‘daṇḍaṁ, daṇḍan’ti kho, āvuso gotama, āciṇṇaṁ nigaṇṭhassa nāṭaputtass
“Do you say the physical rod, Tapassī?” “I say the physical rod, Reverend Gotama.” Thus the Buddha made Dīgha Tapassī stand by this point up to the third time. The Buddha said to him, “Tapassī, how many kinds of deed does the Jain ascetic of the Ñātika clan describe for performing bad deeds?” “Reverend Gotama, the Jain Ñātika doesn’t usually speak in terms of ‘deeds’. He usually speaks in terms of ‘rods’.” “Then how many kinds of rod does the Jain Ñātika describe for performing bad deeds?” “The
⚠ 自己責任論に誤解されやすい
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So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne …pe… ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāmi. Ayaṁ kho me, bhikkhave, rattiyā majjhime yāme dutiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato. So evaṁ sa
With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings pass on according to their deeds. This was the second knowledge, which I achieved in the middle watch of the night. Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute. When my mind had become im
清浄にして超人的な天眼をもって、私は衆生が死し転生する様を見た。劣れる者と優れる者、美しき者と醜き者、善趣に生まれる者と悪趣に生まれる者を。私は衆生がその業に従いて逝く様を了知した。これが夜の中夜に証得した第二の智慧である。無明は滅し、智慧は生じ、暗闇は消え、光明は現れた。これは精励し、熱心に、堅固に禅定に住する者に起こることである。かくして私の心は、
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“Manokammanti, tapassi, vadāmi”. “Manokammanti, āvuso gotama, vadesi”? “Manokammanti, tapassi, vadāmi”. “Manokammanti, āvuso gotama, vadesi”? “Manokammanti, tapassi, vadāmī”ti. Itiha dīghatapassī nigaṇṭho bhagavantaṁ imasmiṁ kathāvatthusmiṁ yāvatatiyakaṁ patiṭṭhāpetvā uṭṭhāyāsanā yena nigaṇṭho nāṭaputto tenupasaṅkami. “tvaṁ panāvuso gotama, kati daṇḍāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti? “Na kho, tapassi, āciṇṇaṁ tathāgatassa ‘daṇḍaṁ, daṇḍan’ti paññapetuṁ; ‘kammaṁ
“I say mental deeds, Tapassī.” “Do you say mental deeds, Reverend Gotama?” “I say mental deeds, Tapassī.” “Do you say mental deeds, Reverend Gotama?” “I say mental deeds, Tapassī.” Thus the Jain ascetic Dīgha Tapassī made the Buddha stand by this point up to the third time, after which he got up from his seat and went to see the Jain Ñātika. “But Reverend Gotama, how many kinds of rod do you describe for performing bad deeds?” “Tapassī, the Realized One doesn’t usually speak in terms of ‘rods’.
⚠ 自己責任論に誤解されやすい
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“Tīṇi kho ahaṁ, tapassi, kammāni paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, seyyathidaṁ— kāyakammaṁ, vacīkammaṁ, manokamman”ti. “Kiṁ panāvuso gotama, aññadeva kāyakammaṁ, aññaṁ vacīkammaṁ, aññaṁ manokamman”ti? “Aññadeva, tapassi, kāyakammaṁ, aññaṁ vacīkammaṁ, aññaṁ manokamman”ti. Tena kho pana samayena nigaṇṭho nāṭaputto mahatiyā gihiparisāya saddhiṁ nisinno hoti bālakiniyā parisāya upālipamukhāya. Addasā kho nigaṇṭho nāṭaputto dīghatapassiṁ nigaṇṭhaṁ dūratova āgacchantaṁ; d
“I describe three kinds of deed for performing bad deeds: physical deeds, verbal deeds, and mental deeds.” “But are these kinds of deed all distinct from each other?” “Yes, each is quite distinct.” Now at that time the Jain Ñātika was sitting together with a large assembly of Bālaki laypeople headed by Upāli. The Jain Ñātika saw Dīgha Tapassī coming off in the distance and said to him, “So, Tapassī, where are you coming from in the middle of the day?” “Just now, sir, I’ve come from the presence
⚠ 自己責任論に誤解されやすい
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“Ahu kho me, bhante, samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti. “Yathā kathaṁ pana te, tapassi, ahu samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti? Atha kho dīghatapassī nigaṇṭho yāvatako ahosi bhagavatā saddhiṁ kathāsallāpo taṁ sabbaṁ nigaṇṭhassa nāṭaputtassa ārocesi. Evaṁ vutte, nigaṇṭho nāṭaputto dīghatapassiṁ nigaṇṭhaṁ etadavoca: “sādhu sādhu, tapassi. Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena evameva dīghatapassinā nigaṇṭhena samaṇassa gotamassa byākataṁ. K
“I did.” “And what kind of discussion did you have with him?” Then Dīgha Tapassī informed the Jain Ñātika of all they had discussed. When he had spoken, the Jain Ñātika said to him, “Good, good, Tapassī! Dīgha Tapassī has answered the ascetic Gotama like a learned disciple who rightly understands their teacher’s instructions. For how impressive is the measly mental rod when compared with the solid physical rod? Rather, the physical rod is the most blameworthy for performing bad deeds, not so muc
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Upapannamenaṁ phassā phusanti. Evampāhaṁ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. Katamañca, puṇṇa, kammaṁ akaṇhaṁ asukkaṁ akaṇhaasukkavipākaṁ, kammakkhayāya saṁvattati? Tatra, puṇṇa, yamidaṁ kammaṁ kaṇhaṁ kaṇhavipākaṁ tassa pahānāya yā cetanā, yamidaṁ kammaṁ sukkaṁ sukkavipākaṁ tassa pahānāya yā cetanā, yamidaṁ kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ tassa pahānāya yā cetanā— idaṁ vuccati, puṇṇa, kammaṁ akaṇhaṁ asukkaṁ akaṇhaasukkavipākaṁ, kammakkhayāya saṁvattatīti. Imāni kho, puṇṇa, cattāri kammāni
and when you’re reborn contacts strike you. This is why I say that sentient beings are heirs to their deeds. And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds? It’s the intention to give up dark deeds with dark results, bright deeds with bright results, and both dark and bright deeds with both dark and bright results. These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of de
⚠ 自己責任論に誤解されやすい
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Ekamantaṁ nisinnaṁ kho āyasmantaṁ anuruddhaṁ bhagavā etadavoca: “kacci vo, anuruddhā, khamanīyaṁ, kacci yāpanīyaṁ, kacci piṇḍakena na kilamathā”ti? “Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti? “Taggha mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti. “Yathā kathaṁ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi s
The Buddha said to Anuruddha, “I hope you’re keeping well, Anuruddha and friends; I hope you’re all right. And I hope you’re having no trouble getting almsfood.” “I hope you’re living in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes?” “Indeed, sir, we live in harmony as you say.” “But how do you live this way?” “In this case, sir, I think: Though we’re different in body, sir, we’re one in mind, it seems to me.” And t
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mayametaṁ jānāma, amhe etamatthaṁ pucchatha; mayametaṁ bhavantānaṁ byākarissāmā”ti. Bhūtapubbaṁ pūraṇo kassapo bāhā paggayha kandanto na labhati: “appasaddā bhonto hontu, mā bhonto saddamakattha. Nete, bhavante, pucchanti, amhe ete pucchanti; mayametesaṁ byākarissāmā”ti. Purimāni, bhante, divasāni purimatarāni nānātitthiyānaṁ samaṇabrāhmaṇānaṁ kutūhalasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: Bahū kho pana pūraṇassa kassapassa sāvakā vādaṁ āropetvā apakkantā: “na tvaṁ imaṁ dh
I know it. Ask me about it, and I’ll answer you.” Once it so happened that Pūraṇa Kassapa 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! I’ll answer you!” Sir, a few days ago several ascetics and brahmins who follow various other religions were sitting together at the debating hall, and this discussion came up among them: Indeed, many of his disciples have left him after refuting his doctrine: “Yo
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Idaṁ vuccati, puṇṇa, kammaṁ sukkaṁ sukkavipākaṁ. Idha, puṇṇa, ekacco abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti. So abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā abyābajjhaṁ lokaṁ upapajjati. Tamenaṁ abyābajjhaṁ lokaṁ upapannaṁ samānaṁ abyābajjhā phassā phusanti. So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṁ vedanaṁ vedeti ekant
These are called bright deeds with bright results. It’s when someone makes pleasing choices by way of body, speech, and mind. Having made these choices, they are reborn in a pleasing world, where pleasing contacts strike them. Touched by pleasing contacts, they experience pleasing feelings of perfect happiness—like the gods of universal beauty. This is how a being is born from a being. For your deeds determine your rebirth, and when you’re reborn contacts strike you. This is why I say that senti
⚠ 自己責任論に誤解されやすい
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Bahū kho pana nigaṇṭhassa nāṭaputtassa sāvakā vādaṁ āropetvā apakkantā: “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, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti. Iti nigaṇṭho nāṭaputto sāvakānaṁ na sakkato na garukato na mānito na pūjito, n
Indeed, many of his disciples have left him after refuting his doctrine: “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 trap
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anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya …pe… uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Evaṁ paṭipanno kho, thapati, kusalānaṁ sīlānaṁ nirodhāya paṭipanno hoti. Kusalaṁ kāyakammaṁ, kusalaṁ vacīkammaṁ, ājīvaparisuddhampi kho ahaṁ, thapati, sīlasmiṁ vadāmi. Ime vuccanti, thapati, kusalā sīlā. Ime ca, thapati, kusalā sīlā kiṁsamuṭṭhānā? Samuṭṭhānampi nesaṁ vuttaṁ. ‘Cittasamuṭṭh
so that skillful qualities arise … so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development. Someone practicing like this is practicing for the cessation of skillful behaviors. Skillful deeds by way of body and speech, and purified livelihood are included in behavior, I say. These are called skillful behaviors. And where do these skillful behaviors stem from? Where they stem from has been stated. You should say that they stem from t
⚠ 自己責任論に誤解されやすい
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Katame ca, bhikkhave, tiracchānagatā pāṇā tiṇabhakkhā? Hatthī assā goṇā gadrabhā ajā migā, ye vā panaññepi keci tiracchānagatā pāṇā tiṇabhakkhā. Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā tiṇabhakkhā. Santi, bhikkhave, tiracchānagatā pāṇā gūthabhakkhā. Kukkuṭā sūkarā soṇā siṅgālā, ye vā panaññepi keci tiracchānagatā pāṇā gūthabhakkhā. Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni
And what animals feed on grass? Elephants, horses, cattle, donkeys, goats, deer, and various others. A fool who used to be a glutton here and did bad deeds here, when their body breaks up, after death, is reborn in the company of those sentient beings who feed on grass. There are animals that feed on dung. Chickens, pigs, hounds, jackals, and various others. A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who feed on dung
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Atha kho pañcakaṅgo thapati uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa bhāsitaṁ neva abhinandi nappaṭikkosi. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi: “bhagavato santike etassa bhāsitassa atthaṁ ājānissāmī”ti. Atha kho pañcakaṅgo thapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho pañcakaṅgo thapati yāvatako ahosi uggāhamānena paribbājakena samaṇamuṇḍikāputtena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. Evaṁ v
Then Pañcakaṅga neither approved nor rejected the wanderer Uggāhamāna’s statement. He got up from his seat, thinking, “I will learn the meaning of this statement from the Buddha himself.” Then he went to the Buddha, bowed, sat down to one side, and informed the Buddha of all that had been discussed. When he had spoken, the Buddha said to him, It’s when they do no bad deeds with their body; speak no bad words; think no bad thoughts; and don’t earn a living by bad livelihood. When an individual po
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‘akataṁ vata me pāpaṁ, akataṁ luddaṁ, akataṁ kibbisaṁ; kataṁ kalyāṇaṁ, kataṁ kusalaṁ, kataṁ bhīruttāṇaṁ. Yāvatā, bho, akatapāpānaṁ akataluddānaṁ akatakibbisānaṁ katakalyāṇānaṁ katakusalānaṁ katabhīruttāṇānaṁ gati taṁ gatiṁ pecca gacchāmī’ti. So na socati, na kilamati, na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. Idampi, bhikkhave, paṇḍito tatiyaṁ diṭṭheva dhamme sukhaṁ somanassaṁ paṭisaṁvedeti. Sa kho so, bhikkhave, paṇḍito kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā s
‘Well, I haven’t done bad things, violence and sin. And I have done good and skillful deeds that keep me safe. When I pass away, I’ll go to the place where people who’ve done such things go.’ So they don’t sorrow and wail and lament, beating their breast and falling into confusion. This is the third kind of pleasure and happiness that an astute person experiences in this very life. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. And if there’s anything o
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“Katamaṁ taṁ, sāti, viññāṇan”ti? “Yvāyaṁ, bhante, vado vedeyyo tatra tatra kalyāṇapāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedetī”ti. “Kassa nu kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi? Nanu mayā, moghapurisa, anekapariyāyena paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ, aññatra paccayā natthi viññāṇassa sambhavoti? Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khaṇasi, bahuñca apuññaṁ pasavasi. Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya duk
“Sāti, what is that consciousness?” “Sir, he is the one who speaks, the one who knows, who experiences the results of good and bad deeds in all the different realms.” “Futile man, who on earth have you ever known me to teach in that way? Haven’t I said in many ways that consciousness is dependently originated, since consciousness does not arise without a cause? But still you misrepresent me by your wrong grasp, harm yourself, and brim with much wickedness. This will be for your lasting harm and
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“Tagghime bhonto sakkātabbaṁ sakkaronti, garuṁ kātabbaṁ garuṁ karonti, mānetabbaṁ mānenti, pūjetabbaṁ pūjenti. Imañca hi te bhonto na sakkareyyuṁ na garuṁ kareyyuṁ na māneyyuṁ na pūjeyyuṁ; atha kiñcarahi te bhonto sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā mānetvā pūjetvā upanissāya vihareyyun”ti? Atha kho vassakāro brāhmaṇo magadhamahāmatto āyasmantaṁ ānandaṁ etadavoca: Tatra ca pana so bhavaṁ gotamo anekapariyāyena jhānakathaṁ kathesi. Jhāyī ceva so bhavaṁ gotamo ahosi
“Indeed they do. For if these venerables were not to honor, respect, revere, and venerate them, who then would they honor?” Then Vassakāra said to Ānanda, And there he spoke about meditation in many ways. He meditated, and made a habit of meditating. And he praised all kinds of meditation.” “Where are you staying at present?” “In the Bamboo Grove, brahmin.” “I hope the Bamboo Grove is delightful, quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat?”
経典データの出典: SuttaCentral（CC0ライセンス）