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智慧
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Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ; evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. Idaṁ chaṭṭhaṁ abhibhāyatanaṁ. Puna caparaṁ, āvuso, bhi
Not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance. They’re like a champak flower that’s yellow, with yellow color and yellow appearance. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color and yellow appearance. Mastering them, they perceive: ‘I know and see.’ This is the sixth dimension of mastery. Furthermore, a mendicant has done some work. Not perceiving form internally, someone sees forms exte
智慧
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趣旨一致
長
rajojalladharo, abbhokāsikopi hoti “imepi kho, āvuso gotama, tapopakkamā etesaṁ samaṇabrāhmaṇānaṁ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. yathāsanthatiko, vekaṭikopi hoti vikaṭabhojanānuyogamanuyutto, apānakopi hoti apānakattamanuyutto, sāyatatiyakampi udakorohanānuyogamanuyutto viharatī”ti. Acelako hoti, muttācāro, hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṁ, na uddissakataṁ, na nimantanaṁ sādiyati. So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakaman
They wear dust and dirt. They stay in the open air. “Reverend Gotama, those ascetics and brahmins consider these courses of fervent mortification to be what makes someone a true ascetic or brahmin. They sleep wherever they lay their mat. They eat unnatural things, committed to the practice of eating unnatural foods. They don’t drink, committed to the practice of not drinking liquids. They’re devoted to ritual bathing three times a day, including at dusk.” They go naked, ignoring conventions. The
智慧
長部経典
趣旨一致
長
Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ. Evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. Idaṁ sattamaṁ abhibhāyatanaṁ. Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni o
They’re like a scarlet mallow flower that’s red, with red color and red appearance. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color and red appearance. In the same way, not perceiving form internally, someone sees forms externally that are red, with red color and red appearance. Mastering them, they perceive: ‘I know and see.’ This is the seventh dimension of mastery. Not perceiving form internally, someone sees forms externally that are white, with white color and wh
智慧
長部経典
趣旨一致
長
Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ; evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. Idaṁ aṭṭhamaṁ abhibhāyatanaṁ. Aṭṭha vimokkhā. Rūpī rūpāni passati. Tassa evaṁ hoti: Ayaṁ paṭhamo vimokkho. Ajjhattaṁ arūpasaññī bahiddhā rūpāni pass
They’re like the morning star that’s white, with white color and white appearance. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color and white appearance. Mastering them, they perceive: ‘I know and see.’ This is the eighth dimension of mastery. <em>Eight liberations:</em> Having physical form, they see forms. They think: This is the first liberation. Not perceiving physical form internally, they see forms externally. This is the second liberation. They’re focused on
智慧
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ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti … sattahipi dattīhi yāpeti; ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti … sattāhikampi āhāraṁ āhāreti. Iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. Imepi kho, āvuso gotama, tapopakkamā etesaṁ samaṇabrāhmaṇānaṁ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. Sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññāka
They feed on one saucer a day, two saucers a day, up to seven saucers a day. They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals. Those ascetics and brahmins also consider these courses of fervent mortification to be what makes someone a true ascetic or brahmin. They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, o
智慧
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19. Aṭṭhavimokkha Aṭṭha kho ime, ānanda, vimokkhā. ayaṁ catuttho vimokkho. Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati, ayaṁ pañcamo vimokkho. Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati, ayaṁ chaṭṭho vimokkho. Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati, ayaṁ sattamo vimokkho. Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajj
19. The Eight Liberations Ānanda, there are these eight liberations. This is the fourth liberation. Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. This is the fifth liberation. Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. This is the sixth liberation. Going totally beyond the
⚠ 自己責任論に誤解されやすい
智慧
長部経典
趣旨一致
長
Ayaṁ tatiyo vimokkho. Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Ayaṁ catuttho vimokkho. Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Ayaṁ pañcamo vimokkho. Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. ‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho pana me karontassa kāyo kilanto, handāhaṁ nipajjāmī’ti.
This is the third liberation. Going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space. This is the fourth liberation. Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. This is the fifth liberation. Going totally beyond
⚠ 自己責任論に誤解されやすい
智慧
長部経典
趣旨一致
長
‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti. Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi. “dukkaraṁ, bho gotama, sāmaññaṁ dukkaraṁ brahmaññan”ti. “Pakati kho esā, kassapa, lokasmiṁ ‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti. Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addham
it’s hard to be a true ascetic or brahmin. Take a mendicant who develops a heart of love, free of enmity and ill will. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. When they achieve this, they’re a mendicant who is called a ‘true ascetic’ and also ‘a true brahmin’. …” “It’s hard, worthy Gotama, to be a true ascetic or a true brahmin.” “It’s typical, Kassapa, in this wo
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
Ekamidāhaṁ, ānanda, samayaṁ uruvelāyaṁ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Atha kho, ānanda, māro pāpimā yenāhaṁ tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, ānanda, māro pāpimā maṁ etadavoca: ‘parinibbātu dāni, bhante, bhagavā; parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato’ti. Evaṁ vutte, ahaṁ, ānanda, māraṁ pāpimantaṁ etadavocaṁ: ‘Na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā vis
Ānanda, this one time, when I was first awakened, I was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River. Then Māra the wicked approached me, stood to one side, and said: ‘Sir, may the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.’ When he had spoken, I said to Māra: ‘Wicked One, I shall not be fully extinguished until I have monk disciples … nun disciples … layman d
智慧
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“Chando pana, mārisa, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo; “Chando kho, devānaminda, vitakkanidāno vitakkasamudayo vitakkajātiko vitakkapabhavo; “Issāmacchariyaṁ pana, mārisa, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ; “Vitakko pana, mārisa, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo; “Vitakko kho, devānaminda, papañcasaññāsaṅkhānidāno papañcasaññāsaṅkhāsamudayo papañcasaññāsaṅkhājātiko papañcasaññāsaṅkhāpabhavo; kismiṁ sati issāmacchariyaṁ hoti; kismiṁ asati issāmacchariyaṁ na hotī”
“But what is the source of desire?” “Thought is the source of desire.” “But good fellow, what is the source, origin, birthplace, and inception of jealousy and stinginess? “But what is the source of thought?” “Judgments driven by the proliferation of perceptions are the source of thoughts.” When what exists is there jealousy and stinginess? When what doesn’t exist is there no jealousy and stinginess?” “The liked and the disliked, lord of gods, are the source of jealousy and stinginess. When the l
智慧
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1.9. Bhassasamācārādidesanā Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti bhassasamācāre. Idha, bhante, ekacco na ceva musāvādupasañhitaṁ vācaṁ bhāsati na ca vebhūtiyaṁ na ca pesuṇiyaṁ na ca sārambhajaṁ jayāpekkho; mantā mantā ca vācaṁ bhāsati nidhānavatiṁ kālena. Etadānuttariyaṁ, bhante, bhassasamācāre. Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti purisasīlasamācāre. Idha, bhante, ekacco sacco cassa saddho ca, na ca kuhako, na ca lapako, na ca nemittik
1.9. Behavior in Speech And moreover, sir, how the Buddha teaches behavior in speech is unsurpassable. It’s when someone doesn’t use speech that’s connected with lying, or divisive, or backbiting, or aggressively trying to win. They speak only wise counsel, valuable and timely. This is unsurpassable when it comes to behavior in speech. And moreover, sir, how the Buddha teaches a person’s ethical behavior is unsurpassable. It’s when someone is honest and faithful. They don’t use deceit, flattery,
智慧
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Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Ayaṁ aṭṭhamo vimokkho. Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. So nipajjati na vīriyaṁ ārabhati …pe… tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. idaṁ dutiyaṁ kusītavatthu. Puna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti. Tassa evaṁ hoti: ‘magg
Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. This is the eighth liberation. These are the teachings grouped by eight that have been rightly explained by the Buddha. You should all recite these in concert. They lie down, and don’t rouse energy… You should all recite these in concert. This is the second ground for laziness. Furthermore, a mendicant has to go on a journey. They think: ‘I have to go on
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
智慧
長部経典
趣旨一致
長
Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṁ vā hoti brahmaññaṁ vā dukkaraṁ sudukkaraṁ, tasmā etaṁ kallaṁ vacanāya: Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca: ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi. “dujjāno, bho go
It’s because there’s something other than just that much, something other than that course of fervent mortification that it’s so very hard to be a true ascetic or brahmin. And that’s why it is appropriate to say that When he had spoken, Kassapa said to the Buddha, it’s hard to know a true ascetic or brahmin. Take a mendicant who develops a heart of love, free of enmity and ill will. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
‘ayaṁ puggalo yathānusiṭṭhaṁ tathā paṭipajjamāno āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatī’ti. Etadānuttariyaṁ, bhante, anusāsanavidhāsu. Catasso imā, bhante, anusāsanavidhā— jānāti, bhante, bhagavā aparaṁ puggalaṁ paccattaṁ yonisomanasikārā ‘ayaṁ puggalo yathānusiṭṭhaṁ tathā paṭipajjamāno tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno bhavissati avinipātadhammo niyato sambodhiparāyaṇo’ti. Jānāti, bhante, bhagavā paraṁ puggalaṁ
‘By practicing as instructed this individual will realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.’ This is unsurpassable when it comes to the different degrees of responsiveness to instruction. There are these four degrees of responsiveness to instruction. The Buddha knows by rationally applying the mind to another individual: ‘By practicing as instructed this individual will, wit
智慧
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So nipajjati na vīriyaṁ ārabhati … idaṁ tatiyaṁ kusītavatthu. Puna caparaṁ, āvuso, bhikkhunā maggo gato hoti. Tassa evaṁ hoti: ‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho pana me gacchantassa kāyo kilanto, handāhaṁ nipajjāmī’ti. So nipajjati na vīriyaṁ ārabhati … Katame aṭṭha? idaṁ catutthaṁ kusītavatthu. Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa evaṁ hoti:
They lie down, and don’t rouse energy… This is the third ground for laziness. Furthermore, a mendicant has gone on a journey. They think: ‘I’ve gone on a journey. But while walking my body got tired. I’d better have a lie down.’ They lie down, and don’t rouse energy… What are the teachings grouped by eight? This is the fourth ground for laziness. Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine. They think:
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
Sakkā ca paneso abhavissa ñātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi: ‘ayaṁ acelako hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharatī’ti. Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṁ kallaṁ vacanāya: 5. Sīlasamādhipaññāsampadā Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca: “katamā pana sā, bho gotama, sīlasampadā, katamā cittas
For it would be quite possible for a householder or a householder’s child—or even the bonded maid who carries the water-jar— to know that someone is practicing all those forms of mortification. It’s because there’s something other than just that much, something other than that course of fervent mortification that it’s so very hard to know a true ascetic or brahmin. And that’s why it is appropriate to say that 5. The Accomplishment of Ethics, Mind, and Wisdom When he had spoken, Kassapa said to t
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1.11. Parapuggalavimuttiñāṇadesanā Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti parapuggalavimuttiñāṇe. Etadānuttariyaṁ, bhante, parapuggalavimuttiñāṇe. Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā: ‘ayaṁ puggalo tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno bhavissati avinipātadhammo niyato sambodhiparāyaṇo’ti. Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā: ‘ayaṁ puggalo tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī b
1.11. The Knowledge and Freedom of Others And moreover, sir, how the Buddha teaches the knowledge and freedom of other individuals is unsurpassable. This is unsurpassable when it comes to the knowledge and freedom of other individuals. The Buddha knows by rationally applying the mind to another individual: ‘With the ending of three fetters this individual will become a stream-enterer, not liable to be reborn in the underworld, destined for awakening.’ The Buddha knows by rationally applying the
智慧
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長
‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo kilanto akammañño, handāhaṁ nipajjāmī’ti. So nipajjati na vīriyaṁ ārabhati … idaṁ pañcamaṁ kusītavatthu. Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa evaṁ hoti: ‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tas
‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is tired and unfit for work. I’d better have a lie down.’ They lie down, and don’t rouse energy… This is the fifth ground for laziness. Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine. They think: ‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is heavy and unfit for work, like
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
智慧
長部経典
趣旨一致
長
‘ayaṁ puggalo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatī’ti. 1.12. Sassatavādadesanā Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti sassatavādesu. Puna caparaṁ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati. Seyyathidaṁ—ekampi saṁvaṭṭavivaṭṭaṁ dvepi saṁvaṭṭavivaṭṭāni tīṇipi saṁvaṭṭavivaṭṭāni cattāripi
‘This individual will realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.’ 1.12. Eternalism And moreover, sir, how the Buddha teaches eternalist doctrines is unsurpassable. Furthermore, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect their past live
智慧
長部経典
趣旨一致
長
Anabbhakkhātukāmā hi mayaṁ bhavantaṁ gotaman”ti. So evaṁ samāhite citte …pe… ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti … idampissa hoti paññāsampadāya …pe… nāparaṁ itthattāyāti pajānāti. Idampissa hoti paññāsampadāya. Ayaṁ kho, kassapa, paññāsampadā. Imāya ca, kassapa, sīlasampadāya cittasampadāya paññāsampadāya aññā sīlasampadā cittasampadā paññāsampadā uttaritarā vā paṇītatarā vā natthi. 6. Sīhanādakathā Santi, kassapa, eke samaṇabrāhmaṇā sīlavādā.
For we don’t want to misrepresent the worthy Gotama.” When their mind is immersed like this, they project it and extend it toward knowledge and vision … This pertains to their accomplishment in wisdom. … They understand: ‘… there is nothing further for this place.’ This pertains to their accomplishment in wisdom. This, Kassapa, is that accomplishment in wisdom. And, Kassapa, there is no accomplishment in ethics, mind, and wisdom that is better or finer than this. 6. The Lion’s Roar There are, Ka
経典データの出典: SuttaCentral（CC0ライセンス）