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So bahuñcepi ādisati, tatheva taṁ hoti, no aññathā. Ayaṁ catutthā ādesanavidhā. Etadānuttariyaṁ, bhante, ādesanavidhāsu. Catasso imā, bhante, ādesanavidhā. Idha, bhante, ekacco nimittena ādisati: ‘evampi te mano, itthampi te mano, itipi te cittan’ti. So bahuñcepi ādisati, tatheva taṁ hoti, no aññathā. Ayaṁ paṭhamā ādesanavidhā. Puna caparaṁ, bhante, idhekacco na heva kho nimittena ādisati. Api ca kho manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati: ‘evampi te mano, itthampi te man
And even if they reveal this many times, it turns out exactly so, not otherwise. This is the fourth way of revealing. This is unsurpassable when it comes to the ways of revealing. There are these four ways of revealing. Firstly, someone reveals by means of a sign, ‘This is what you’re thinking, such is your thought, and thus is your state of mind.’ And even if they reveal this many times, it turns out exactly so, not otherwise. This is the first way of revealing. Furthermore, someone reveals aft
智慧
長部経典
趣旨一致
長
Nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti. Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti. Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. 10. Dasaka Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa dhammā sammadakkhātā. Ayampi dhammo nāthakaraṇo. Puna caparaṁ, āvuso, bhikkhu kalyāṇamitto hoti
For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased. For someone who has attained the cessation of perception and feeling, perception and feeling have ceased. These are the teachings grouped by nine that have been rightly explained by the Buddha. You should all recite these in concert. 10. Tens There are teachings grouped by ten that have been rightly explained by the Buddha. This too is a quality that ser
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
Ahañceva kho pana ceteyyaṁ abhisaṅkhareyyaṁ, imā ca me saññā nirujjheyyuṁ, aññā ca oḷārikā saññā uppajjeyyuṁ; yannūnāhaṁ na ceva ceteyyaṁ, na ca abhisaṅkhareyyan”ti. “Ekaññeva nu kho, bhante, bhagavā saññaggaṁ paññapeti, udāhu puthūpi saññagge paññapetī”ti? “Ekampi kho ahaṁ, poṭṭhapāda, saññaggaṁ paññapemi, puthūpi saññagge paññapemī”ti. “Yathā kathaṁ pana, bhante, bhagavā ekampi saññaggaṁ paññapeti, puthūpi saññagge paññapetī”ti? “Yathā yathā kho, poṭṭhapāda, nirodhaṁ phusati tathā tathāhaṁ sañ
For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise. Why don’t I neither make a choice nor form an intention?” “Does the Buddha describe just one peak of perception, or many?” “I describe the peak of perception as both one and many.” “But sir, how do you describe it as one peak and as many?” “I describe the peak of perception according to the specific manner in which one touches cessation. That’s how I describe the peak of perception
智慧
長部経典
趣旨一致
長
“āyāmānanda, yena pāvā tenupasaṅkamissāmā”ti. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena pāvā tadavasari. Tatra sudaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane. Assosi kho cundo kammāraputto: “bhagavā kira pāvaṁ anuppatto, pāvāyaṁ viharati mayhaṁ ambavane”ti. Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ
“Come, Ānanda, let’s go to Pāvā.” “Yes, sir,” Ānanda replied. Then the Buddha together with a large Saṅgha of mendicants arrived at Pāvā, where he stayed in Cunda the smith’s mango grove. Cunda heard that the Buddha had arrived and was staying in his mango grove. Then he went to the Buddha, bowed, and sat down to one side. The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk. Then Cunda said to the Buddha, “Sir, would the Buddha, together with the mendicant Saṅgha, plea
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
中
magge paṭipadāsu ca. Tyassu yadā maṁ jānanti, sakko devānamāgato; Tyassu mameva pucchanti, ‘kiṁ katvā pāpuṇī idaṁ’. Tesaṁ yathāsutaṁ dhammaṁ, desayāmi jane sutaṁ; Tena attamanā honti, vicikiccho kathaṅkathī; ‘diṭṭho no vāsavoti ca’.
about the path and practice. And when they found out that I was Sakka, come from the gods, they questioned me instead about the deed that brought me to this state. I taught them the Dhamma as I had learned it among men. They were delighted with that, saying: doubting and indecisive, ‘We’ve seen Vāsava!’
智慧
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趣旨一致
長
So bahuñcepi ādisati, tatheva taṁ hoti, no aññathā. 1.5. Dassanasamāpattidesanā Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti dassanasamāpattīsu. Puna caparaṁ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: ‘atthi imasmiṁ kāye kesā lomā …pe… lasikā muttan’ti. Atikkamma ca purisassa chavimaṁsalohitaṁ aṭṭhiṁ
And even if they reveal this many times, it turns out exactly so, not otherwise. 1.5. Attainments of Vision And moreover, sir, how the Buddha teaches the attainments of vision is unsurpassable. Furthermore, some ascetic or brahmin experiences that immersion and examines their own body. ‘In this body there is head hair … urine.’ Going further, they examine a person’s bones with skin, flesh, and blood. And they understand of a person that their stream of consciousness is consistent on both sides:
⚠ 自己責任論に誤解されやすい
智慧
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趣旨一致
長
Atha kho bhagavā yena samayappavādako tindukācīro ekasālako mallikāya ārāmo tenupasaṅkami. “Saññā nu kho, bhante, paṭhamaṁ uppajjati, pacchā ñāṇaṁ, udāhu ñāṇaṁ paṭhamaṁ uppajjati, pacchā saññā, udāhu saññā ca ñāṇañca apubbaṁ acarimaṁ uppajjantī”ti? “Saññā kho, poṭṭhapāda, paṭhamaṁ uppajjati, pacchā ñāṇaṁ, saññuppādā ca pana ñāṇuppādo hoti. So evaṁ pajānāti: ‘idappaccayā kira me ñāṇaṁ udapādī’ti. Iminā kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ— yathā saññā paṭhamaṁ uppajjati, pacchā ñāṇaṁ, saññ
So that’s what he did. “But sir, does perception arise first and knowledge afterwards? Or does knowledge arise first and perception afterwards? Or do they both arise at the same time?” “Perception arises first and knowledge afterwards. The arising of perception leads to the arising of knowledge. They understand, ‘My knowledge arose from a specific condition.’ That is a way to understand how perception arises first and knowledge afterwards; that the arising of perception leads to the arising of k
智慧
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趣旨一致
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Atha kho cundo kammāraputto bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho cundo kammāraputto tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā pahūtañca sūkaramaddavaṁ bhagavato kālaṁ ārocāpesi: “kālo, bhante, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena cundassa kammāraputtassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisa
Then, knowing that the Buddha had consented, Cunda got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. And when the night had passed Cunda had delicious fresh and cooked foods prepared in his own home, and plenty of pork on the turn. Then he had the Buddha informed of the time, saying, “Sir, it’s time. The meal is ready.” Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Cunda together with the mendi
⚠ 出家者向けの文脈
智慧
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長
Puna caparaṁ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā. Katame dasa? Ayampi dhammo nāthakaraṇo. Puna caparaṁ, āvuso, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. Ayampi dhammo nāthakaraṇo. Dasa kasiṇāyatanāni. Pathavīkasiṇameko sañjānāti, uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. Āpokasiṇameko sañjānāti …pe… tejokasiṇameko sañjānāti … vāyokasiṇameko sañjānāti …
Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. What are the teachings grouped by ten? This too is a quality that serves as protector. Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This too is a quality that serves as protector. <em>Ten universal dimensions of meditation:</em> Someone perceiv
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
Nāhaṁ taṁ, cunda, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yassa taṁ paribhuttaṁ sammā pariṇāmaṁ gaccheyya aññatra tathāgatassā”ti. “Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṁ ahosi sūkaramaddavaṁ avasiṭṭhaṁ, taṁ sobbhe nikhaṇitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā
I don’t see anyone in this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—who could properly digest it except for the Realized One.” “Yes, sir,” replied Cunda. He did as he was asked, then came back to the Buddha, bowed, and sat down to one side. Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he got up from his seat and left. Then the Buddha together with a large Saṅgha of mendicant
智慧
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趣旨一致
短
Etadānuttariyaṁ, bhante, padhānesu.
This is unsurpassable when it comes to the kinds of striving.
智慧
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趣旨一致
短
Sambuddhā iti maññāno, gacchāmi te upāsituṁ. ‘Kathaṁ ārādhanā hoti,
must surely be awakened, so I went to sit near them. ‘How is there success?
智慧
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Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto. Evaṁ taṁ brahmacariyaṁ paripūraṁ hoti tenaṅgena. Etehi cepi, cunda, aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, no ca khvassa therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭ
But when a spiritual path possesses those factors and the teacher is senior, then that spiritual path is complete in that respect. Now suppose that a spiritual path possesses those factors and the teacher is senior. But there are no senior monk disciples who are competent, educated, assured, have attained sanctuary from the yoke, who can rightly explain the true teaching, and who can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis. The
智慧
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‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti? “Etampi kho, poṭṭhapāda, mayā abyākataṁ: “Kasmā panetaṁ, bhante, bhagavatā abyākatan”ti? “Na hetaṁ, poṭṭhapāda, atthasaṁhitaṁ na dhammasaṁhitaṁ nādibrahmacariyakaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, tasmā etaṁ mayā abyākatan”ti. “Kiṁ pana, bhante, bhagavatā byākatan”ti? “Idaṁ dukkhanti kho, poṭṭhapāda, mayā byākataṁ. Ayaṁ dukkhasamudayoti kho, poṭṭhap
‘A Realized One neither still exists nor no longer exists after death. This is the only truth, anything else is futile’?” “This too has not been declared by me.” “Why haven’t these things been declared by the Buddha?” “Because they’re not beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That’s why I haven’t declared them.” “Then what has been declared by the Buddha?” “I have
智慧
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Evaṁ kho, āvuso, bhikkhu paṇunnapaccekasacco hoti. Kathañcāvuso, bhikkhu samavayasaṭṭhesano hoti? Ayampi dhammo nāthakaraṇo. Idhāvuso, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā. Evaṁ kho, āvuso, bhikkhu samavayasaṭṭhesano hoti. Kathañcāvuso, bhikkhu anāvilasaṅkappo hoti? Idhāvuso, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṁsāsaṅkappo pahīno hoti. Evaṁ kho, āvuso, bhikkhu anāvilasaṅkappo hoti. Kathañcāvuso, bhikkhu passaddhak
That’s how a mendicant has cast aside idiosyncratic interpretations of the truth. And how has a mendicant totally given up searching? This is a quality that serves as protector. It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual path. That’s how a mendicant has totally given up searching. And how does a mendicant have unsullied intentions? It’s when they’ve given up sensual, malicious, and cruel intentions. That’s how a mendicant has unsullie
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
“Etañhi, poṭṭhapāda, atthasaṁhitaṁ, etaṁ dhammasaṁhitaṁ, etaṁ ādibrahmacariyakaṁ, etaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati; tasmā etaṁ mayā byākatan”ti. “Evametaṁ, bhagavā, evametaṁ, sugata. Yassadāni, bhante, bhagavā kālaṁ maññatī”ti. Atha kho bhagavā uṭṭhāyāsanā pakkāmi. Atha kho te paribbājakā acirapakkantassa bhagavato poṭṭhapādaṁ paribbājakaṁ samantato vācā sannitodakena sañjhabbharimakaṁsu: api ca samaṇo gotamo bhūtaṁ tacchaṁ tathaṁ paṭipadaṁ pa
“Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That’s why I have declared them.” “That’s so true, Blessed One! That’s so true, Holy One! Please, sir, go at your convenience.” Then the Buddha got up from his seat and left. Soon after the Buddha left, those wanderers beset Poṭṭhapāda on all sides with sneering and jeering. Nevertheless, the practice that he desc
智慧
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趣旨一致
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Idaṁ vuccati: ‘passaṁ na passatī’ti. Yaṁ kho panetaṁ, cunda, udakena rāmaputtena bhāsitaṁ hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ khurameva sandhāya. Yañca taṁ, cunda, sammā vadamāno vadeyya: ‘passaṁ na passatī’ti, idameva taṁ sammā vadamāno vadeyya: Kiñca passaṁ na passatīti? Evaṁ sabbākārasampannaṁ sabbākāraparipūraṁ anūnamanadhikaṁ svākkhātaṁ kevalaṁ paripūraṁ brahmacariyaṁ suppakāsitanti, iti hetaṁ passati. Yāvatā kho pana, cunda, etarahi saṅgho vā gaṇo vā loke uppanno; Idamettha
Thus it is said: ‘Seeing, one does not see.’ But that saying of Uddaka’s is low, crude, ordinary, ignoble, and pointless, as it’s only about a razor. If there’s anything of which it may be rightly said: ‘Seeing, one does not see,’ it’s of this that it should be said. Seeing what does one not see? One sees this: a spiritual path endowed with all good qualities, complete in all good qualities, neither too little nor too much, well explained, whole, full, and well propounded. Of all the spiritual c
智慧
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1. Eko dhammo Eko, āvuso, dhammo bahukāro, eko dhammo bhāvetabbo, eko dhammo pariññeyyo, eko dhammo pahātabbo, eko dhammo hānabhāgiyo, eko dhammo visesabhāgiyo, eko dhammo duppaṭivijjho, eko dhammo uppādetabbo, eko dhammo abhiññeyyo, eko dhammo sacchikātabbo. Katamo eko dhammo pahātabbo? Asmimāno. Katamo eko dhammo hānabhāgiyo? Ayoniso manasikāro. Katamo eko dhammo visesabhāgiyo? Yoniso manasikāro. Katamo eko dhammo bahukāro? Katamo eko dhammo duppaṭivijjho?
1. Groups of One Reverends, one thing is helpful, one thing should be developed, one thing should be completely understood, one thing should be given up, one thing makes things worse, one thing leads to distinction, one thing is hard to comprehend, one thing should be produced, one thing should be directly known, one thing should be realized. <em>What one thing should be given up?</em> The conceit ‘I am’. <em>What one thing makes things worse?</em> Irrational application of mind. <em>What one th
智慧
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‘hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda … na hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda … ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda … ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto. Kasmā ca te, poṭṭhapāda, mayā anekaṁsikā dhammā desitā paññattā? Na hete, poṭṭhapāda, atthasaṁhitā na dhammasaṁhitā na ādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya s
‘A realized one still exists after death’ … ‘A realized one no longer exists after death’ … ‘A realized one both still exists and no longer exists after death’ … ‘A realized one neither still exists nor no longer exists after death.’ And why have I taught and pointed out such teachings as not categorical? Because those things aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguis
智慧
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Idaṁ vuccati, cunda: ‘passaṁ na passatī’ti. Yaṁ kho taṁ, cunda, sammā vadamāno vadeyya: ‘sabbākārasampannaṁ sabbākāraparipūraṁ anūnamanadhikaṁ svākkhātaṁ kevalaṁ paripūraṁ brahmacariyaṁ suppakāsitan’ti. Idameva taṁ sammā vadamāno vadeyya: Udako sudaṁ, cunda, rāmaputto evaṁ vācaṁ bhāsati: ‘passaṁ na passatī’ti. 6. Saṅgāyitabbadhamma Tasmātiha, cunda, ye vo mayā dhammā abhiññā desitā, tattha sabbeheva saṅgamma samāgamma atthena atthaṁ byañjanena byañjanaṁ saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ
Thus it is rightly said: ‘Seeing, one does not see.’ And if there’s any spiritual path of which it may be rightly said that it’s endowed with all good qualities, complete in all good qualities, neither too little nor too much, well explained, whole, full, and well propounded, it’s of this spiritual path that this should be said. Uddaka son of Rāma used to say: ‘Seeing, one does not see.’ 6. Teachings Should be Recited in Concert So, Cunda, you should all come together and recite in concert, with
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