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Ānantariko cetosamādhi. Katamo eko dhammo uppādetabbo? Akuppaṁ ñāṇaṁ. Katamo eko dhammo abhiññeyyo? Sabbe sattā āhāraṭṭhitikā. Katamo eko dhammo sacchikātabbo? Appamādo kusalesu dhammesu. Akuppā cetovimutti. Iti ime dasa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā. Katamo eko dhammo bhāvetabbo?
The heart’s immersion of immediate result. <em>What one thing should be produced?</em> Unshakable knowledge. <em>What one thing should be directly known?</em> All sentient beings are sustained by food. <em>What one thing should be realized?</em> Diligence in skillful qualities. The unshakable release of the heart. So these ten things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One. <em>What one thing should be developed?</em>
智慧
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Idamavoca bhagavā. cakkhumā parinibbuto”ti. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: “Sīlaṁ samādhi paññā ca, vimutti ca anuttarā; Anubuddhā ime dhammā, gotamena yasassinā. Iti buddho abhiññāya, dhammamakkhāsi bhikkhunaṁ; Dukkhassantakaro satthā,
That is what the Buddha said. seeing clearly, he is fully quenched.” Then the Holy One, the Teacher, went on to say: “Ethics, immersion, and wisdom, and the supreme freedom: these things have been understood by Gotama the renowned. And so the Buddha, having insight, explained this teaching to the mendicants. The teacher made an end of suffering,
⚠ 出家者向けの文脈
智慧
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So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṁ saññāpetabbo tassa ca atthassa tesañca byañjanānaṁ nisantiyā. Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṁ bhāseyya. Tatra ce tumhākaṁ evamassa: ‘ayaṁ kho āyasmā atthañhi kho micchā gaṇhāti byañjanāni sammā ropetī’ti. Tassa neva abhinanditabbaṁ na paṭikkositabbaṁ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo: ‘imesaṁ nu kho, āvuso, byañjanānaṁ ayaṁ vā attho eso vā attho katamo opāyikataro’ti? So ce evaṁ vadeyya:
Without flattering or rebuking them, you should carefully persuade them by examining that meaning and that phrasing. Suppose another spiritual companion were to recite the teaching in the Saṅgha. Now, you might think, ‘This venerable misconstrues the meaning but gets the phrasing right.’ You should neither approve nor reject them, but say, ‘Reverend, if this is the phrasing, the meaning may be either this or that: which is more fitting?’ Suppose they reply, ‘This meaning fits the phrasing better
智慧
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Evaṁ vutte, āyasmā ānando cundaṁ samaṇuddesaṁ etadavoca: “atthi kho idaṁ, āvuso cunda, kathāpābhataṁ bhagavantaṁ dassanāya. Āyāmāvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṁ bhagavato ārocessāmā”ti. “Evaṁ, bhante”ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi. Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṁ bhāseyya. Tatra ce tumhākaṁ evamassa: ‘ayaṁ kho āyasmā atthañhi kho sammā gaṇhāti byañjanāni micchā ropetī’ti. Tassa neva abhinanditabbaṁ na paṭikkositabbaṁ; a
Ānanda said to him, “Reverend Cunda, we should see the Buddha about this matter. Come, let’s go to the Buddha and tell him about this.” “Yes, sir,” replied Cunda. Suppose another spiritual companion were to recite the teaching in the Saṅgha. Now, you might think, ‘This venerable construes the meaning correctly but mistakes the phrasing.’ You should neither approve nor reject them, but say, ‘Reverend, if this is the meaning, the phrasing may be either this or that: which is more fitting?’ Suppose
智慧
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Sati ca sampajaññañca. Katame dve dhammā sacchikātabbā? Vijjā ca vimutti ca. Iti ime vīsati dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā. Katame dve dhammā bhāvetabbā? Samatho ca vipassanā ca. Katame dve dhammā pariññeyyā? Nāmañca rūpañca. 3. Tayo dhammā Tayo dhammā bahukārā, tayo dhammā bhāvetabbā …pe… tayo dhammā sacchikātabbā.
Mindfulness and situational awareness. <em>What two things should be realized?</em> Knowledge and freedom. So these twenty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One. <em>What two things should be developed?</em> Serenity and discernment. <em>What two things should be completely understood?</em> Name and form. 3. Groups of Three Three things are helpful, etc.
智慧
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‘So tvaṁ, bhante, saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva addasa, na pana saddaṁ assosī’ti? ‘Evamāvuso’ti. ‘Idāni, bhante, deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā dve kassakā bhātaro hatā cattāro ca balibaddā. Ettheso mahājanakāyo sannipatito. Tvaṁ pana, bhante, kva ahosī’ti? ‘Idheva kho ahaṁ, āvuso, ahosin’ti. ‘Kiṁ pana, bhante, addasā’ti? ‘Na kho ahaṁ, āvuso, addasan’ti. ‘Kiṁ pana, bhante, sa
‘So, sir, while conscious and awake you neither saw nor heard a sound as the heavens were raining and pouring, lightning was flashing, and thunder was cracking?’ ‘Yes, respectable sir.’ ‘Just now, sir, the heavens were raining and pouring, lightning was flashing, and thunder was cracking. And two farmers who were brothers were killed, as well as four oxen. Then this crowd gathered here. But sir, where were you?’ ‘I was right here, respectable sir.’ ‘But sir, did you see?’ ‘No, respectable sir, I
智慧
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‘imassa kho, āvuso, atthassa imāneva byañjanāni opayikatarāni, yā ceva etānī’ti. So neva ussādetabbo na apasādetabbo; anussādetvā anapasādetvā sveva sādhukaṁ saññāpetabbo tesaññeva byañjanānaṁ nisantiyā. Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṁ bhāseyya. Tatra ce tumhākaṁ evamassa: ‘ayaṁ kho āyasmā atthañceva sammā gaṇhāti byañjanāni ca sammā ropetī’ti. Tassa ‘sādhū’ti bhāsitaṁ abhinanditabbaṁ anumoditabbaṁ; tassa ‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā so evamassa vacanīyo: ‘lābhā no,
‘This phrasing fits the meaning better than that.’ Without flattering or rebuking, you should carefully persuade them by examining that phrasing. Suppose another spiritual companion were to recite the teaching in the Saṅgha. Now, you might think, ‘This venerable construes the meaning correctly and gets the phrasing right.’ Saying ‘Good!’ you should express approval and appreciation of that mendicant’s statement, and then say to them, ‘We are fortunate, reverend, so very fortunate to see a venera
智慧
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nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? “Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? “Addhā kho, bhante, evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti. 2.2. Tayoattapaṭilābha “Tayo kho me, poṭṭhapāda, attapaṭilābhā— oḷāriko attapaṭilābho, manomayo attapaṭilābho, arūpo attapaṭilābho. Katamo ca, poṭṭhapād
This being so, doesn’t that man’s statement turn out to have no demonstrable basis?” “In the same way, the ascetics and brahmins who have those various doctrines and views … Doesn’t what they say turn out to have no demonstrable basis?” “Clearly that’s the case, sir.” 2.2. Three Kinds of Reincarnation “Poṭṭhapāda, there are these three kinds of incarnation: a solid incarnation, a mind-made incarnation, and a formless incarnation. And what is a solid incarnation? It is formed, made up of the four
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Tisso dhātuyo— kāmadhātu, rūpadhātu, arūpadhātu. Katame tayo dhammā sacchikātabbā? Tisso vijjā— pubbenivāsānussatiñāṇaṁ vijjā, sattānaṁ cutūpapāte ñāṇaṁ vijjā, āsavānaṁ khaye ñāṇaṁ vijjā. Iti ime tiṁsa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā. Katame tayo dhammā bhāvetabbā? Tayo samādhī— savitakko savicāro samādhi, avitakko vicāramatto samādhi, avitakko avicāro samādhi. Katame tayo dhammā pariññeyyā?
Three elements: sensuality, form, and formlessness. <em>What three things should be realized?</em> Three knowledges: recollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements. So these thirty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One. <em>What three things should be developed?</em> Three kinds of immersion. Immersion with placing the mind and keeping it connec
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Rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo, ayaṁ manomayo attapaṭilābho. Katamo arūpo attapaṭilābho? Arūpī saññāmayo, ayaṁ arūpo attapaṭilābho. Addasā kho poṭṭhapādo paribbājako bhagavantaṁ dūratova āgacchantaṁ; disvāna sakaṁ parisaṁ saṇṭhapesi: “appasaddā bhonto hontu, mā bhonto saddamakattha. Ayaṁ samaṇo gotamo āgacchati. Appasaddakāmo kho so āyasmā appasaddassa vaṇṇavādī. Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti. Evaṁ vutte, te paribbājakā tuṇhī ahesuṁ.
It is formed, mind-made, whole in its major and minor limbs, not deficient in any faculty. What is a formless incarnation? It is formless, made of perception. Poṭṭhapāda saw the Buddha coming off in the distance, and hushed his own assembly, “Be quiet, good fellows, don’t make a sound. Here comes the ascetic Gotama. The venerable likes quiet and praises quiet. Hopefully if he sees that our assembly is quiet he’ll see fit to approach.” Then those wanderers fell silent.
智慧
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Ime kho, cunda, cattāro sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti. ‘sukhallikānuyogamanuyuttā samaṇā sakyaputtiyā viharantī’ti. Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: ‘katamo so, āvuso, sukhallikānuyogo? Sukhallikānuyogā hi bahū anekavihitā nānappakārakā’ti. Cattārome, cunda, sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidā
These are the four kinds of indulgence in pleasure that are low, crude, ordinary, ignoble, and pointless. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. ‘The ascetics who follow the Sakyan live indulging in pleasure.’ You should say to them, ‘What is that indulgence in pleasure? For there are many different kinds of indulgence in pleasure.’ These four kinds of indulgence in pleasure, Cunda, are low, crude, ordinary, ignoble, and pointles
智慧
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Oḷārikassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi: ‘yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. Siyā kho pana te, poṭṭhapāda, evamassa: ‘saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti. Na kh
I teach the Dhamma for the giving up of reincarnation in these three kinds of incarnation. ‘When you practice accordingly, corrupting qualities will be given up in you and cleansing qualities will grow. You’ll enter and remain in the fullness and abundance of wisdom, having realized it with your own insight in this very life.’ Poṭṭhapāda, you might think: ‘Corrupting qualities will be given up and cleansing qualities will grow. One will enter and remain in the fullness and abundance of wisdom, h
智慧
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Katame cattāro dhammā bahukārā? Katame cattāro dhammā hānabhāgiyā? Cattāro yogā— kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo. Katame cattāro dhammā visesabhāgiyā? Cattāro visaṁyogā— kāmayogavisaṁyogo, bhavayogavisaṁyogo, diṭṭhiyogavisaṁyogo, avijjāyogavisaṁyogo. Katame cattāro dhammā duppaṭivijjhā? Cattāri cakkāni— Cattāro samādhī—
<em>What four things are helpful?</em> <em>What four things make things worse?</em> Four yokes: the yokes of sensuality, desire for rebirth, views, and ignorance. <em>What four things lead to distinction?</em> Four kinds of unyoking: unyoking from the yokes of sensuality, desire for rebirth, views, and ignorance. <em>What four things are hard to comprehend?</em> Four situations: Four kinds of immersion:
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‘katamo pana so, āvuso, manomayo attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti? ‘ayaṁ vā so, āvuso, manomayo attapaṭilābho yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā
‘But reverends, what is that mind-made incarnation?’ We’d answer like this, ‘<em>This</em> is that mind-made incarnation.’ If others should ask us, ‘But reverends, what is that formless incarnation?’ We’d answer like this, ‘<em>This</em> is that formless incarnation.’ What do you think, Poṭṭhapāda? This being so, doesn’t that statement turn out to have a demonstrable basis?” “Clearly that’s the case, sir.” “Suppose a man were to build a ladder for climbing up to a stilt longhouse right underneat
智慧
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Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā. Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ— kāmāsavā, bhavāsavā, avijjāsavā”ti. “Evaṁ, bhante”ti kho āyasmā cundako bhagavato paṭissutvā catugguṇaṁ saṅghāṭiṁ paññapesi. Atha kho bhagavā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasikaritvā. Āyasmā pana cundako tattheva bhagavato purato nisīdi. Gantvāna buddho nadikaṁ kak
When immersion is imbued with ethics it’s very fruitful and beneficial. When wisdom is imbued with immersion it’s very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defilements of sensuality, desire to be reborn, and ignorance.” “Yes, sir,” replied Cundaka, and did as he was asked. And then the Buddha laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the ti
智慧
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‘ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī’ti. Te vo ‘mā hevaṁ’ tissu vacanīyā. Na te vo sammā vadamānā vadeyyuṁ, abbhācikkheyyuṁ asatā abhūtena. Cattārome, cunda, sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti. Katame cattāro? Idha, cunda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Ayaṁ paṭhamo sukhallikānuyogo. Puna caparaṁ
‘The ascetics who follow the Sakyan live indulging in pleasure in these four ways.’ They should be told, ‘Not so!’ It isn’t right to say that about you; it misrepresents you with an untruth. Cunda, these four kinds of indulgence in pleasure lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. What four? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, whic
⚠ 出家者向けの文脈
智慧
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Puna caparaṁ, āvuso, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. Idaṁ tatiyaṁ phalaṁ, tatiyo ānisaṁso. Puna caparaṁ, āvuso, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Idaṁ catutthaṁ phalaṁ catuttho ānisaṁso. Ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṁ viharataṁ imāni cattāri phalāni, cattāro ānisaṁsā pāṭikaṅkhā’ti. ‘ime panāvuso, catt
Furthermore, with the ending of the five lower fetters, a mendicant is reborn spontaneously and will become extinguished there, not liable to return from that world. This is the third fruit and benefit. Furthermore, a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements. This is the fourth fruit and benefit. These four benefits may be expected by those who live indulging in
⚠ 出家者向けの文脈
智慧
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manomayo vāssa attapaṭilābho tasmiṁ samaye sacco hoti. Yasmiṁ, bhante, samaye arūpo attapaṭilābho hoti, moghassa tasmiṁ samaye oḷāriko attapaṭilābho hoti, mogho manomayo attapaṭilābho hoti; arūpo vāssa attapaṭilābho tasmiṁ samaye sacco hotī”ti. “Yasmiṁ, citta, samaye oḷāriko attapaṭilābho hoti, neva tasmiṁ samaye manomayo attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati; atthi tvaṁ etarahi, na tvaṁ natthī’ti. Evaṁ puṭṭho tvaṁ, citta, kinti byākareyyāsī”ti? “Sace maṁ, b
and only the mind-made incarnation real? When reincarnated in a formless incarnation, are the solid and mind-made incarnations fictitious, and only the formless incarnation real?” “When reincarnated in a solid incarnation, it’s not referred to as a mind-made or formless incarnation, Do you exist now?’ How would you answer?” “Sir, if they were to ask me this, I’d answer like this, ‘I did exist in the past. I will exist in the future.
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sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho, vimuttiñāṇadassanakkhandho. Iti ime paññāsa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā. Katame pañca dhammā bhāvetabbā? Pañcaṅgiko sammāsamādhi— pītipharaṇatā, sukhapharaṇatā, cetopharaṇatā, ālokapharaṇatā, paccavekkhaṇanimittaṁ. Katame pañca dhammā pariññeyyā? Pañcupādānakkhandhā— rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho viññāṇupādānakkhandho. Katame pañc
ethics, immersion, wisdom, freedom, and knowledge and vision of freedom. So these fifty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One. <em>What five things should be developed?</em> Right immersion with five factors: pervasion with rapture, pervasion with pleasure, pervasion with mind, pervasion with light, and the basis for reviewing. <em>What five things should be completely understood?</em> Five grasping aggregates: form, feeli
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趣旨一致
長
atthāhaṁ etarahi, nāhaṁ natthī’ti. oḷāriko attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati. Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyan”ti. Yasmiṁ, citta, samaye manomayo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati; manomayo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati. Yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ
I do exist now.’ only as a solid incarnation. That’s how I’d answer.” When reincarnated in a mind-made incarnation, it’s not referred to as a solid or formless incarnation, only as a mind-made incarnation. When reincarnated in a formless incarnation, it’s not referred to as a solid or mind-made incarnation, only as a formless incarnation. Citta, suppose they were to ask you, ‘Did you exist in the past? Will you exist in the future?
経典データの出典: SuttaCentral（CC0ライセンス）