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Atha kho bodhi rājakumāro tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā, kokanadañca pāsādaṁ odātehi dussehi santharāpetvā yāva pacchimasopānakaḷevarā, sañjikāputtaṁ māṇavaṁ āmantesi: “ehi tvaṁ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā bhagavato kālaṁ ārocehi: ‘kālo, bhante, niṭṭhitaṁ bhattan’”ti. “Evaṁ, bho”ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato kālaṁ ārocesi: Atha k
And when the night had passed Prince Bodhi had delicious fresh and cooked foods prepared in his own home. He also had the Pink Lotus longhouse spread with white cloth down to the last step of the staircase. Then he said to Sañjikāputta, “Please, dear Sañjikāputta, go to the Buddha, and announce the time, saying, ‘Sir, it’s time. The meal is ready.’” “Yes, worthy sir,” Sañjikāputta replied, and he did as he was asked. Traveling stage by stage, I arrived at Varanasi, and went to see the group of f
智慧
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長
“No hidaṁ, bho gotama”. “Iti kira, māṇava, natthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha: Tapaṁ kho, bho gotama, brāhmaṇā dutiyaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. natthi koci brāhmaṇānaṁ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha: yepi te brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācent
“No, worthy Gotama.” “So, student, it seems that there is not a single one of the brahmins, Fervor is the second thing. not even anyone back to the seventh generation of tutors, nor even the ancient seers of the brahmins who says: ‘We declare the result of these five things after realizing it with our own insight.’ Suppose there was a queue of blind men, each holding the one in front: the first one does not see, the middle one does not see, and the last one does not see. In the same way, it seem
智慧
中部経典
趣旨一致
長
yathārūpaṁ parisaṁ alaṁ yojanagaṇanāni dassanāya gantuṁ puṭosenāpi. Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā— evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṅghe.
An assembly such as this is worth traveling many leagues to see, even if you have to carry your own provisions in a knapsack. For in this Saṅgha there are perfected mendicants, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment. There are such mendicants in this Saṅgha.
⚠ 出家者向けの文脈
智慧
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長
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Kathañca, bhikkhu, paññaṁ nappamajjati? Chayimā, bhikkhu, dhātuyo— pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu. Katamā ca, bhikkhu, pathavīdhātu? Pathavīdhātu siyā ajjhattikā siyā bāhirā. Katamā ca, bhikkhu, ajjhattikā pathavīdhātu? Yaṁ ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ, seyyathidaṁ— kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇ
That’s what I said, but why did I say it? And how does one not neglect wisdom? There are these six elements: the elements of earth, water, fire, air, space, and consciousness. And what is the earth element? The earth element may be interior or exterior. And what is the interior earth element? Anything internal, personal, that’s hard, solid, and appropriated. This includes: head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs
⚠ 出家者向けの文脈
智慧
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takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti, taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya, evaṁ sampadamidaṁ, sāriputta, vadāmi. Taṁ vācaṁ appahāya, taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. Cattārimāni, sāriputta, tathāgatassa vesārajjāni ye
He teaches what he’s worked out by logic, following a line of inquiry, expressing his own perspective.’ Unless they give up that speech and that thought, and let go of that view, they will be placed in hell as if delivered there. Just as a mendicant accomplished in ethics, immersion, and wisdom would reach enlightenment in this very life, such is the consequence, I say. Unless they give up that speech and that thought, and let go of that view, they will be placed in hell as if delivered there. S
以下は該当箇所の翻訳です。
「彼は論理によって導き出したことを、探求の筋道に従い、自らの見解として説く」と。彼らがその言葉とその思いを捨て去り、その見解を放下しない限り、彼らはあたかも運び込まれるがごとく地獄に堕せられるであろう。ちょうど戒・定・慧を具足した比丘が、まさにこの現世において悟りに達するであろうように、その果報もまたかくのごとしと、我は説く。彼らがその言葉とその思いを捨て去り、その見解を放下しない限り、彼らはあたかも運び込まれるがごとく地獄に堕せられるであろう。
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. So tena lābhasakkārasilokena attānukkaṁseti, paraṁ vambheti: ‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti: So tāya sīlasampadāya attānukkaṁseti, paraṁ vambheti: ‘aham
They’re happy with that, and they’ve got all they wished for. And they glorify themselves and put others down on account of that: ‘I’m the one with possessions, honor, and popularity. These other mendicants are obscure and insignificant.’ They become lazy and slack on account of their possessions, honor, and popularity, not generating enthusiasm or trying to realize those things that are better and finer. … Next, take an individual who has gone forth out of faith from the lay life to homelessnes
彼はその利得と尊敬と名声（lābhasakkārasiloka）によって心満ち足り、望むところをすべて得たりと思う。そしてその利得と尊敬と名声をもって、みずからを高く誇り、他を卑しめてこう言う。「われこそは利得と尊敬と名声ある者である。これら他の比丘たちは、世に知られず、影響力もない者どもである」と。かくして彼は、その利得と尊敬と名声ゆえに怠惰となり弛緩し、それよりもさらに勝れ、さらに深妙なる諸々の法（dhamma）を実証（sacchikiriyā）しようとする意欲を生ぜず、努力もしない。沈滞し、なおざりな生き方に陥るのである。
バラモンよ、さらにここに、ある人が信（saddhā）をもって在家の生活を捨て、家なき出家の生活へと旅立ったとする。……彼はその戒の具足（sīlasampadā）をもって、みずからを高く誇り、他を卑しめるのである。
智慧
中部経典
趣旨一致
長
Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti. Evaṁ vutte, assajipunabbasukā bhikkhū te bhikkhū etadavocuṁ: “mayaṁ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṁ sāyañceva bhuñjamānā pāto ca divā ca vikāle appā
Doing so, they find that they’re healthy and well, nimble, strong, and living comfortably. You too should abstain from eating at night. Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.” When they said this, the mendicants who followed Assaji and Punabbasuka said to them, “Reverends, we eat at dusk, at daybreak, and at the wrong time of day. Doing so, we find that we’re healthy and well, nimble, strong, and living comfortably. Since those mendicants were
智慧
中部経典
趣旨一致
長
Yathā yathā kho ahaṁ, rājakumāra, pañcavaggiye bhikkhū upasaṅkamiṁ tathā tathā pañcavaggiyā bhikkhū nāsakkhiṁsu sakāya katikāya saṇṭhātuṁ. Appekacce maṁ paccuggantvā pattacīvaraṁ paṭiggahesuṁ. Appekacce āsanaṁ paññapesuṁ. Appekacce pādodakaṁ upaṭṭhapesuṁ. Api ca kho maṁ nāmena ca āvusovādena ca samudācaranti. Evaṁ vutte, ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ: Arahaṁ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṁ. Amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi. Y
Yet as I drew closer, the group of five mendicants were unable to stop themselves per their own agreement. Some came out to greet me and receive my bowl and robe, some spread out a seat, while others set out water for washing my feet. But they still addressed me by name and as ‘reverend’. So I said to them, The Realized One is Perfected, a fully awakened Buddha. Listen up, mendicants: I have achieved freedom from death! I shall instruct you, I will teach you the Dhamma. By practicing as instruct
智慧
中部経典
趣旨一致
長
Ajjhenaṁ kho, bho gotama, brāhmaṇā catutthaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Cāgaṁ kho, bho gotama, brāhmaṇā pañcamaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Brāhmaṇā, bho gotama, ime pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāyāti. Idha bhavaṁ gotamo kimāhā”ti? “Kiṁ pana, māṇava, atthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha: ‘ahaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemī’”ti?
Recitation is the fourth thing. Generosity is the fifth thing. These are the five things that the brahmins prescribe for making merit and succeeding in the skillful. What do you say about this?” “Well, student, is there even a single one of the brahmins who says this: ‘I declare the result of these five things after realizing it with my own insight’?”
智慧
中部経典
趣旨一致
長
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So sīlasampadaṁ ārādheti. So tāya sīlasampadāya attamano hoti, paripuṇṇasaṅkappo.
They’re not happy with that, and haven’t got all they wished for. They don’t glorify themselves and put others down on account of that. They don’t become lazy and slack regarding their possessions, honor, and popularity, but generate enthusiasm and try to realize those things that are better and finer. They achieve accomplishment in ethics. They’re happy with that, and they’ve got all they wished for.
かれはその利得・尊敬・名声（lābhasakkārasiloka）をもって満足せず、その願いが完全に満たされたとは思わない。かれはその利得・尊敬・名声によって自らを誇ることなく、他者を貶めることもない。かれはそれらに慢心して怠惰（olīna）に流れることなく、懈怠に陥ることもなく、それよりもさらにすぐれ、さらに精妙なる法（dhamma）を証得（sacchikiriyā）せんがために、深く意欲（chanda）を起こし、精進（vāyāma）を重ねる。かくしてかれは戒の成就（sīlasampadā）を果たすのである。かれはその戒の成就をもって心に満足し、その願いは余すところなく充たされるのである。
智慧
中部経典
趣旨一致
長
Evaṁ vutte, kira, bhikkhave, tumhe te bhikkhū evaṁ avacuttha: ‘mayaṁ kho panāvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṁ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṁ kiṁ sandiṭṭhikaṁ hitvā kālikaṁ anudhāvissāma? Sāyañceva mayaṁ bhuñjissāma pāto ca divā ca vikāle’”ti. “Evaṁ, bhante”. “Kiṁ nu me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkha
When they said this, did you really say to them: ‘Reverends, we eat at dusk, at daybreak, and at the wrong time of day. Doing so, we find that we’re healthy and well, nimble, strong, and living comfortably. Why should we give up what is apparent in the present to chase after what takes effect over time? We shall eat at dusk, at daybreak, and at the wrong time of day.’” “Yes, sir.” “Mendicants, have you ever known me to teach the Dhamma like this: no matter what this individual experiences—pleasu
智慧
中部経典
趣旨一致
長
‘na, bhikkhave, tathāgato bāhulliko na padhānavibbhanto na āvatto bāhullāya. ‘mā, bhikkhave, tathāgataṁ nāmena ca āvusovādena ca samudācaratha; Tatiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṁ etadavocuṁ: ‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ; kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti? arahaṁ, bhikkhave, ta
‘The Realized One has not become indulgent …’ ‘Mendicants, don’t address me by name and as “reverend”. But for a third time they said to me, ‘Reverend Gotama … you’ve fallen into indulgence.’ The Realized One is Perfected, a fully awakened Buddha. Listen up, mendicants: I have achieved freedom from death! I shall instruct you, I will teach you the Dhamma. By practicing as instructed you will soon realize the supreme end of the spiritual path in this very life. You will live having achieved with
智慧
中部経典
趣旨一致
長
ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma. Iti yāhaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi; yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi. ‘kittāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi, yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhamm
to see a venerable such as yourself as one of our spiritual companions! So the teaching that I’ve realized with my own insight, and declare having achieved it, you’ve realized with your own insight, and dwell having achieved it. The teaching that you’ve realized with your own insight, and dwell having achieved it, I’ve realized with my own insight, and declare having achieved it. ‘Reverend Kālāma, to what extent do you say you’ve realized this teaching with your own insight?’ So the teaching tha
智慧
中部経典
趣旨一致
長
“ajānameva kho maṁ ayaṁ samaṇo apassaṁ evamāha: Yopissa so satthā sopi maṁ neva khippaṁ jāneyya, kuto pana maṁ ayaṁ sāvako jānissatī”ti? Atha kho āyasmā mahāmoggallāno māraṁ pāpimantaṁ etadavoca: Yopissa so satthā sopi maṁ neva khippaṁ jāneyya, kuto pana maṁ ayaṁ sāvako jānissatī’”ti? “evampi kho tāhaṁ, pāpima, jānāmi, mā tvaṁ maññittho: ‘na maṁ jānātī’ti. Māro tvamasi, pāpima; tuyhañhi, pāpima, evaṁ hoti: ‘ajānameva kho maṁ ayaṁ samaṇo apassaṁ evamāha— Atha kho mārassa pāpimato etadahosi:
“This ascetic doesn’t really know me or see me when he tells me to come out. Not even the Teacher could recognize me so quickly, so how could a disciple?” Then Moggallāna said to Māra, Not even the Teacher could recognize me so quickly, so how could a disciple?’” “I know you even when you’re like this, Wicked One. Do not think, ‘He doesn’t know me.’ You are Māra the Wicked. And you think, ‘This ascetic doesn’t really know me or see me when he tells me to come out. Then Māra thought,
「この沙門（しゃもん）は、我を知らず、我を見ずして、かく我に告げるのだ。かの師（世尊）でさえ、我をそれほど速やかに見知ることはできまい。ましてやこの弟子に、いかにして我が知れようか」
そこで尊者マハーモッガッラーナは、悪魔（māra）パーピマントにこう言った。
「かの師でさえ、我をそれほど速やかに見知ることはできまい。ましてやこの弟子に、いかにして我が知れようか』と、そなたは思うているのだろう。しかし、悪しき者（pāpima）よ、かかる姿においても、我はそなたを知っているのだ。『彼は我を知らぬ』などと思うてはならぬ。そなたこそは悪魔（Māra）、パーピマントに他ならぬ。そなたの心には、こう浮かんでいるはずだ――『この沙門は、我を知らず、我を見ずして、かく我に告げているのだ』と」
このとき、悪魔パーピマントの心にかくの如き思いが起こった。
智慧
中部経典
趣旨一致
長
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena assajipunabbasukā bhikkhū tenupasaṅkami; upasaṅkamitvā assajipunabbasuke bhikkhū etadavoca: “satthā āyasmante āmantetī”ti. “Evamāvuso”ti kho assajipunabbasukā bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho assajipunabbasuke bhikkhū bhagavā etadavoca: “saccaṁ kira, bhikkhave, sambahulā bhikkhū tumhe upasaṅkamitvā etadavocuṁ: ‘bhagavā kho, āv
“Yes, sir,” that monk replied. He went to those mendicants and said, “Venerables, the teacher summons you.” “Yes, reverend,” those mendicants replied. They went to the Buddha, bowed, and sat down to one side. The Buddha said to them, “Is it really true, mendicants, that several mendicants went to you and said: ‘Reverends, the Buddha abstains from eating at night, and so does the mendicant Saṅgha. Doing so, they find that they’re healthy and well, nimble, strong, and living comfortably. “Haven’t
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Tayopi sudaṁ, rājakumāra, bhikkhū ovadāmi, dve bhikkhū piṇḍāya caranti. Yaṁ dve bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema. Atha kho, rājakumāra, pañcavaggiyā bhikkhū mayā evaṁ ovadiyamānā evaṁ anusāsiyamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihariṁsū”ti. Evaṁ vutte, bodhi rājakumāro bhagavantaṁ etadavoca: “kīva cirena nu kho, bhante, bhikkhu tathāgat
Sometimes I advised three mendicants, while the other two went for alms. Then those two would feed all six of us with what they brought back. As the group of five mendicants were being advised and instructed by me like this, they soon realized the supreme end of the spiritual path in this very life. They lived having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.” When he had spoken, Prince Bodhi said to the Buddha, “Sir, when a m
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Katamā ca, bhikkhu, ākāsadhātu? Ākāsadhātu siyā ajjhattikā siyā bāhirā. Katamā ca, bhikkhu, ajjhattikā ākāsadhātu? Yaṁ ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ upādinnaṁ, seyyathidaṁ— kaṇṇacchiddaṁ nāsacchiddaṁ mukhadvāraṁ yena ca asitapītakhāyitasāyitaṁ ajjhoharati, yattha ca asitapītakhāyitasāyitaṁ santiṭṭhati, yena ca asitapītakhāyitasāyitaṁ adhobhāgaṁ nikkhamati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ aghaṁ aghagataṁ vivaraṁ vivaragataṁ asamphuṭṭhaṁ maṁsalohitehi upādinna
And what is the space element? The space element may be interior or exterior. And what is the interior space element? Anything internal, personal, that’s space, spacious, and appropriated. This includes: the ear canals, nostrils, and mouth; and the space for swallowing what is eaten and drunk, the space where it stays, and the space for excreting it from the nether regions; or anything else internal, personal, that’s space, spacious, and appropriated. This is called the interior space element. T
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
“jānameva kho maṁ ayaṁ samaṇo passaṁ evamāha: Atha kho māro pāpimā āyasmato mahāmoggallānassa mukhato uggantvā paccaggaḷe aṭṭhāsi. Addasā kho āyasmā mahāmoggallāno māraṁ pāpimantaṁ paccaggaḷe ṭhitaṁ; disvāna māraṁ pāpimantaṁ etadavoca: “etthāpi kho tāhaṁ, pāpima, passāmi; mā tvaṁ maññittho ‘na maṁ passatī’ti. Eso tvaṁ, pāpima, paccaggaḷe ṭhito. Bhūtapubbāhaṁ, pāpima, dūsī nāma māro ahosiṁ, tassa me kāḷī nāma bhaginī. Tassā tvaṁ putto. So me tvaṁ bhāgineyyo ahosi.
“This ascetic really does know me and see me when he tells me to come out.” Then Māra came up out of Moggallāna’s mouth and stood against the door. Moggallāna saw him there and said, “I see you even there, Wicked One. Do not think, ‘He doesn’t see me.’ That’s you, Wicked One, standing against the door. Once upon a time, Wicked One, I was a Māra named Dūsī, and I had a sister named Kāḷī. You were her son, which made you my nephew.
「この沙門（しゃもん）は、まことに私を知り、私を見ながら、このように告げたのだ。」
そのとき、悪魔（māra）パーピマンは、マハーモッガッラーナ尊者の口から抜け出し、扉の後ろに立った。マハーモッガッラーナ尊者は、悪魔パーピマンが扉の後ろに立っているのを見た。見てから、悪魔パーピマンにこう言った。
「悪しき者（pāpima）よ、そこにおいても、私はそなたを見ている。『彼は私を見ていない』と思ってはならぬ。そなたは今、扉の後ろに立っている。悪しき者よ、かつて私はドゥーシー（Dūsī）という名の魔王（māra）であった。その私にカーリー（Kāḷī）という名の妹がいた。そなたはその子であった。それゆえ、そなたはかつて私の甥（おい）であったのだ。」
智慧
中部経典
趣旨一致
長
yāvatakaṁ asaṭhena amāyāvinā pattabbaṁ taṁ na sampāpuṇeyya. So cassa kusīto; yāvatakaṁ āraddhavīriyena pattabbaṁ taṁ na sampāpuṇeyya. So cassa duppañño; yāvatakaṁ paññavatā pattabbaṁ taṁ na sampāpuṇeyya. Taṁ kiṁ maññasi, rājakumāra, api nu so puriso tava santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyyā”ti? “Ekamekenāpi, bhante, aṅgena samannāgato so puriso na mama santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyya, ko pana vādo pañcahaṅgehī”ti. idha puriso āgaccheyya: ‘bodhi rājakumāro hatthār
he wouldn’t achieve what he could with honesty and integrity. If he’s lazy, he wouldn’t achieve what he could with energy. If he’s stupid, he wouldn’t achieve what he could with wisdom. What do you think, prince? Could that man still train under you in the art of wielding a hooked goad while riding an elephant?” “Sir, if he had even a single one of these factors he couldn’t train under me, let alone all five.” Suppose a man were to come along thinking, ‘Prince Bodhi knows the art of wielding a h
智慧
中部経典
趣旨一致
長
Atha khvāhaṁ, bhāradvāja, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: ‘kittāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṁ vutte, bhāradvāja, udako rāmaputto nevasaññānāsaññāyatanaṁ pavedesi. Tassa mayhaṁ, bhāradvāja, etadahosi: ‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā; na kho rāmasseva ahosi vīriyaṁ …pe… sati … samādhi … paññā, mayhampatthi paññā. ‘icchāmahaṁ, āvuso, imasmiṁ dhammavinaye brahma
So I approached Uddaka son of Rāma and said to him, ‘Reverend, to what extent did Rāma say he’d realized this teaching with his own insight?’ When I said this, Uddaka son of Rāma declared the dimension of neither perception nor non-perception. Then it occurred to me, ‘It’s not just Rāma who had faith, energy, mindfulness, immersion, and wisdom; I too have these things. ‘Reverend, I wish to lead the spiritual life in this teaching and training.’
経典データの出典: SuttaCentral（CC0ライセンス）