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智慧
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長
Idaṁ chaṭṭhaṁ abhibhāyatanaṁ. Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. 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 a
This is the sixth dimension of mastery. Not perceiving form internally, someone sees forms externally that are red, with red color and red appearance. 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. 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,
智慧
長部経典
趣旨一致
長
Tamenaṁ so saddho pasanno aññatarassa assaddhassa appasannassa āroceti: ‘acchariyaṁ vata bho, abbhutaṁ vata bho, samaṇassa mahiddhikatā mahānubhāvatā. Amāhaṁ bhikkhuṁ addasaṁ parasattānaṁ parapuggalānaṁ cittampi ādisantaṁ, cetasikampi ādisantaṁ, vitakkitampi ādisantaṁ, vicāritampi ādisantaṁ: Imāni kho, kevaṭṭa, tīṇi pāṭihāriyāni mayā sayaṁ abhiññā sacchikatvā paveditāni. 4. Bhūtanirodhesakabhikkhuvatthu Bhūtapubbaṁ, kevaṭṭa, imasmiññeva bhikkhusaṅghe aññatarassa bhikkhuno evaṁ cetaso parivitakko
They tell someone else who lacks faith and confidence: ‘Oh lord, how incredible, how amazing! The ascetic has such psychic power and might! I saw him myself, revealing the thoughts of another individual!’ These, Kevaḍḍha, are the three kinds of demonstration, which I declare having realized them with my own insight. 4. On the Mendicant in Search of the Cessation of Being Once upon a time, Kevaḍḍha, a mendicant in this very Saṅgha had the following thought, ‘Where do these four principal states c
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
‘idha tathāgato jāto’tipi, ‘idha tathāgato anuttaraṁ sammāsambodhiṁ abhisambuddho’tipi, ‘idha tathāgatena anuttaraṁ dhammacakkaṁ pavattitan’tipi, ‘idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’tipi. 29. Ānandapucchākathā “Kathaṁ mayaṁ, bhante, mātugāme paṭipajjāmā”ti? “Adassanaṁ, ānandā”ti. “Dassane, bhagavā, sati kathaṁ paṭipajjitabban”ti? “Anālāpo, ānandā”ti. “Ālapantena pana, bhante, kathaṁ paṭipajjitabban”ti? “Sati, ānanda, upaṭṭhāpetabbā”ti. 35. Tathāgatapacchimavācā Atha kho bhag
‘Here the Realized One was born!’ and ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’ and ‘Here the supreme Wheel of Dhamma was rolled forth by the Realized One!’ and ‘Here the Realized One was fully quenched in the element of extinguishment with no residue!’ 29. Ānanda’s Questions “Sir, how do we proceed when it comes to ladies?” “Without looking, Ānanda.” “But when looking, how to proceed?” “Without chatting, Ānanda.” “But when chatting, how to proceed?” “Be mindful
智慧
長部経典
趣旨一致
長
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti. Seyyathāpi, rājañña, puriso divasaṁ santattaṁ ayoguḷaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ tulāya tuleyya. Tamenaṁ aparena samayena sītaṁ nibbutaṁ tulāya tuleyya. Kadā nu kho so ayoguḷo lahutaro vā hoti mudutaro vā kammaññataro vā, yadā vā āditto sampajjalito sajotibhūto, yadā vā sīto nibbuto”ti? “Yadā so, bho kassapa, ayoguḷo tejosahagato
there is an afterlife.” For by means of a simile some sensible people understand the meaning of what is said. Suppose a person was to heat an iron ball all day until it was burning, blazing, and glowing, and then they weigh it with scales. After some time, when it had cooled and become quenched, they’d weigh it again. When would that iron ball be lighter, softer, and more workable—when it’s burning or when it’s cool?” “So long as the iron ball is full of heat and air—burning, blazing, and glowin
⚠ 自己責任論に誤解されやすい
智慧
長部経典
趣旨一致
長
sīhapubbaddhakāyo hoti … citantaraṁso hoti … nigrodhaparimaṇḍalo hoti, yāvatakvassa kāyo tāvatakvassa byāmo yāvatakvassa byāmo tāvatakvassa kāyo … samavaṭṭakkhandho hoti … rasaggasaggī hoti … sīhahanu hoti … cattālīsadanto hoti … samadanto hoti … aviraḷadanto hoti … susukkadāṭho hoti …
His chest is like that of a lion. He is filled out between the shoulders. He has the proportional circumference of a banyan tree: the span of his arms equals the height of his body. His torso is cylindrical. He has ridged taste buds. His jaw is like that of a lion. He has forty teeth. His teeth are even. His teeth have no gaps. His teeth are perfectly white.
智慧
長部経典
趣旨一致
長
Katame aṭṭha dhammā sacchikātabbā? Aṭṭha vimokkhā— rūpī rūpāni passati. Ayaṁ paṭhamo vimokkho. Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati. Ayaṁ dutiyo vimokkho. Subhanteva adhimutto hoti. Ayaṁ tatiyo vimokkho. Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Ayaṁ catuttho vimokkho.
<em>What eight things should be realized?</em> Eight liberations. Having physical form, they see forms. This is the first liberation. Not perceiving physical form internally, someone see forms externally. This is the second liberation. They’re focused only on beauty. 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 dim
智慧
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趣旨一致
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1. Paribbājakakathā Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā antarā ca rājagahaṁ antarā ca nāḷandaṁ addhānamaggappaṭipanno hoti mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. Suppiyopi kho paribbājako antarā ca rājagahaṁ antarā ca nāḷandaṁ addhānamaggappaṭipanno hoti saddhiṁ antevāsinā brahmadattena māṇavena. Tatra sudaṁ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto m
1. Talk on Wanderers So I have heard. At one time the Buddha was traveling along the road between Rājagaha and Nāḷandā together with a large Saṅgha of five hundred mendicants. The wanderer Suppiya was also traveling along the same road, together with his resident pupil, the student Brahmadatta. Meanwhile, Suppiya criticized the Buddha, the teaching, and the Saṅgha in many ways, but his pupil Brahmadatta praised them in many ways. And so both tutor and pupil followed behind the Buddha and the Saṅ
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
Ahañce kho pana “idaṁ kusalan”ti yathābhūtaṁ appajānanto, “idaṁ akusalan”ti yathābhūtaṁ appajānanto, “idaṁ kusalan”ti vā byākareyyaṁ, “idaṁ akusalan”ti vā byākareyyaṁ, taṁ mamassa musā. Yaṁ mamassa musā, so mamassa vighāto. Yo mamassa vighāto so mamassa antarāyo’ti. Iti so musāvādabhayā musāvādaparijegucchā nevidaṁ kusalanti byākaroti, na panidaṁ akusalanti byākaroti, tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ: ‘evantipi me no; tathātipi me no; aññathātipi me no; no
If I were to declare that something was skillful or unskillful I might be wrong. That would be stressful for me, and that stress would be an obstacle.’ So from fear and disgust with false speech they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops: ‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’ This is
智慧
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趣旨一致
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Evaṁ vutte, kevaṭṭa, cātumahārājikā devā taṁ bhikkhuṁ etadavocuṁ: ‘mayampi kho, bhikkhu, na jānāma: Atthi kho, bhikkhu, cattāro mahārājāno amhehi abhikkantatarā ca paṇītatarā ca. Te kho etaṁ jāneyyuṁ: Atha kho so, kevaṭṭa, bhikkhu yena cattāro mahārājāno tenupasaṅkami; upasaṅkamitvā cattāro mahārāje etadavoca: Evaṁ vutte, kevaṭṭa, cattāro mahārājāno taṁ bhikkhuṁ etadavocuṁ: ‘mayampi kho, bhikkhu, na jānāma: Atthi kho, bhikkhu, tāvatiṁsā nāma devā amhehi abhikkantatarā ca paṇītatarā ca. Tamenaṁ s
When he said this, those gods said to him, ‘Mendicant, we too do not know this. But the four great kings are our superiors. They might know.’ Then he approached the four great kings and asked the same question. But they also said to him, ‘Mendicant, we too do not know this. But the gods of the thirty-three … But the one lacking faith and confidence would say to them: ‘There’s a spell named Māṇikā.
⚠ 出家者向けの文脈
智慧
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趣旨一致
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pahūtajivho hoti … brahmassaro hoti karavīkabhāṇī … abhinīlanetto hoti … gopakhumo hoti … uṇṇā bhamukantare jātā hoti, odātā mudutūlasannibhā. Yampi, bhikkhave, mahāpurisassa uṇṇā bhamukantare jātā hoti, odātā mudutūlasannibhā, idampi, bhikkhave, mahāpurisassa mahāpurisalakkhaṇaṁ bhavati. Puna caparaṁ, bhikkhave, mahāpuriso uṇhīsasīso hoti. Yampi, bhikkhave, mahāpuriso uṇhīsasīso hoti, idampi, bhikkhave, mahāpurisassa mahāpurisalakkhaṇaṁ bhavati. Idha, bhikkhave, mahāpuriso suppatiṭṭhitapādo hot
He has a large tongue. He has the voice of the Divinity, <j>like a cuckoo’s call. His eyes are indigo. He has eyelashes like a cow’s. Between his eyebrows there grows a tuft, soft and white like cotton-wool. The crown of his head is like a turban. He has well-planted feet. On the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail. He has stretched heels. He has long fingers.
智慧
長部経典
趣旨一致
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1. Rājāmaccakathā Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi. Tena kho pana samayena rājā māgadho ajātasattu vedehiputto tadahuposathe pannarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā rājāmaccaparivuto uparipāsādavaragato nisinno hoti. Atha kho rājā māgadho ajātasattu vedehiputto tadahuposathe udānaṁ udānesi: “ramaṇīyā vata bho dosinā ratti, abhirūpā vata bho dosinā ratti, dassanīyā
1. A Discussion With the King’s Ministers So I have heard. At one time the Buddha was staying near Rājagaha in the Mango Grove of Jīvaka Komārabhacca, together with a large Saṅgha of 1,250 mendicants. Now, at that time it was the sabbath—the Komudī full moon on the fifteenth day of the fourth month—and King Ajātasattu of Magadha, son of the princess of Videha, was sitting upstairs in the royal longhouse surrounded by his ministers. Then Ajātasattu of Magadha, son of the princess of Videha, expre
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. uddhaṁ ṭhapetha … omuddhakaṁ ṭhapetha … pāṇinā ākoṭetha … leḍḍunā ākoṭetha … daṇḍena ākoṭetha … satthena ākoṭetha … odhunātha sandhunātha niddhunātha, appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā’ti. Te taṁ purisaṁ odhunanti sandhunanti niddhunanti. Nevassa mayaṁ jīvaṁ nikkhamantaṁ passāma.
there is no afterlife.” to stand him upright, to stand him upside down; to strike him with fists, stones, rods, and swords; and to give him a good shaking in hope of seeing his soul escape. They do all these things. But we don’t see his soul escaping.
智慧
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趣旨一致
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Iti ime asīti dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā. Ayaṁ sattamo hetu sattamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati. Puna caparaṁ, āvuso, bhikkhu pañcasu upādānakkhandhesu, udayabbayānupassī viharati: ‘iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo; iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo; iti saññā iti saññāya samudayo iti saññāya atthaṅg
So these eighty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One. This is the seventh cause. Furthermore, a mendicant meditates observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception. Such are choic
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti. Idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ. Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṁ kusalan’ti yathābhūtaṁ nappajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ nappajānāti. Tassa evaṁ hoti: ‘ahaṁ kho “idaṁ kusalan”ti yathābhūtaṁ nappajānāmi, “idaṁ akusalan”ti yathābhūtaṁ nappajānāmi. Ahañ
‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’ This is the third ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops. It’s when some ascetic or brahmin doesn’t truly understand what is skillful and what is unskillful. They think: ‘I don’t truly understand what is skillful and what is unskillful. Suppose I were to declare that something was skillful
智慧
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趣旨一致
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nimmānaratī nāma devā … sunimmito nāma devaputto … paranimmitavasavattī nāma devā … vasavattī nāma devaputto amhehi abhikkantataro ca paṇītataro ca. Atthi kho, bhikkhu, brahmakāyikā nāma devā amhehi abhikkantatarā ca paṇītatarā ca. Te kho etaṁ jāneyyuṁ: 3. Anusāsanīpāṭihāriya Katamañca, kevaṭṭa, anusāsanīpāṭihāriyaṁ? Idha, kevaṭṭa, bhikkhu evamanusāsati: ‘evaṁ vitakketha, mā evaṁ vitakkayittha, evaṁ manasikarotha, mā evaṁ manasākattha, idaṁ pajahatha, idaṁ upasampajja viharathā’ti.
the gods who love to create … the godling named Sunimmita … the gods who control the creation of others … the godling named Vasavattī … the gods of the Divinity’s host are our superiors. They might know.’ 3. The Demonstration of Instruction And what is the demonstration of instruction? It’s when a mendicant instructs others like this: ‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
“Tadāsi yaṁ bhiṁsanakaṁ, tadāsi lomahaṁsanaṁ; Sabbākāravarūpete, sambuddhe parinibbute”ti. Parinibbute bhagavati ye te tattha bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti vivaṭṭanti, “atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahito”ti. Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti: “Sabbeva nikkhipissanti, “aniccā saṅkhārā, taṁ kutettha labbhā”ti. bhūtā loke samussayaṁ; Yattha etādiso satthā,
“Then there was terror! Then they had goosebumps! When the Buddha, endowed with all fine qualities, became fully quenched.” When the Buddha was fully quenched, some of the mendicants there who were not free of desire, with arms raised, falling down like their feet were chopped off, rolling back and forth, lamented: “Too soon the Blessed One has become fully quenched! Too soon the Holy One has become fully quenched! Too soon the Eye of the World has vanished!” But the mendicants who were free of
智慧
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趣旨一致
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Idaṁ vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ. Atha kho so, kevaṭṭa, bhikkhu tathārūpaṁ samādhiṁ samāpajji, yathāsamāhite citte brahmayāniyo maggo pāturahosi. ‘Kahaṁ panāvuso, etarahi so mahābrahmā’ti? ‘Mayampi kho, bhikkhu, na jānāma, yattha vā brahmā yena vā brahmā yahiṁ vā brahmā; api ca, bhikkhu, yathā nimittā dissanti, āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati, brahmuno hetaṁ pubbanimittaṁ pātubhāvāya, yadidaṁ āloko sañjāyati, obhāso pātubhavatī’ti. Atha kho so, kevaṭṭa, bhik
This is called the demonstration of instruction. Then that mendicant attained a state of immersion such that a path to divinity appeared. ‘But reverends, where is that Divinity now?’ ‘We also don’t know where he is or what way he lies. But by the signs that are seen—light arising and radiance appearing—we know that Divinity will appear. For this is the precursor for the appearance of the Divinity, namely light arising and radiance appearing.’ Then he approached the gods of the Divinity’s host an
⚠ 出家者向けの文脈
智慧
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趣旨一致
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loke appaṭipuggalo; Tathāgato balappatto, sambuddho parinibbuto”ti. Parinibbute bhagavati saha parinibbānā sakko devānamindo imaṁ gāthaṁ abhāsi: Atha kho āyasmā anuruddho bhikkhū āmantesi: Yā pana tā devatā vītarāgā, tā satā sampajānā adhivāsenti: ‘aniccā saṅkhārā, taṁ kutettha labbhā’”ti. Atha kho āyasmā ca anuruddho āyasmā ca ānando taṁ rattāvasesaṁ dhammiyā kathāya vītināmesuṁ. “alaṁ, āvuso, mā socittha mā paridevittha. Nanu etaṁ, āvuso, bhagavatā paṭikacceva akkhātaṁ:
unrivaled in the world, the Realized One, attained to power, the Buddha was fully quenched.” When the Buddha was fully quenched, Sakka, lord of gods, spoke this verse: Then Anuruddha addressed the mendicants: But the deities who are free of desire endure, mindful and aware, thinking: ‘Conditions are impermanent. How could it possibly be otherwise?’” Ānanda and Anuruddha spent the rest of the night talking about Dhamma. “Enough, reverends, do not grieve or lament. Did the Buddha not prepare us fo
智慧
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“Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti: ‘ayaṁ te, bhante, coro āgucārī; imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti. Tyāhaṁ evaṁ vadāmi: 2.9. Saṅkhadhamaupamā “Tena hi, rājañña, upamaṁ te karissāmi. Te taṁ saṅkhaṁ uttānaṁ nipātesuṁ: ‘vadehi, bho saṅkha, vadehi, bho saṅkhā’ti. Neva so saṅkho saddamakāsi. Te taṁ saṅkhaṁ avakujjaṁ nipātesuṁ, passena nipātesuṁ, dutiyena passena nipātesuṁ, uddhaṁ ṭhapesuṁ, omuddhakaṁ ṭhapesuṁ, pāṇinā ākoṭesuṁ, leḍḍunā ākoṭesuṁ, daṇḍena ākoṭesuṁ, s
“Suppose they were to arrest a bandit, a criminal and present him to me, saying, ‘Sir, this is a bandit, a criminal. Punish him as you will.’ I say to them, 2.9. The Simile of the Horn Blower “Well then, chieftain, I shall give you a simile. They laid that horn on its back, saying, ‘Speak, good horn! Speak, good horn!’ But still the horn made no sound. Then they lay the horn bent over, they lay it on its side, they lay it on its other side; they stood it upright, they stood it upside down; they
智慧
長部経典
趣旨一致
長
Katame aṭṭha dhammā hānabhāgiyā? Aṭṭha kusītavatthūni. Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti, tassa evaṁ hoti: ‘kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontassa kāyo kilamissati, handāhaṁ nipajjāmī’ti. So nipajjati, na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṁ paṭhamaṁ kusītavatthu. Puna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti. Idhāvuso, bhikkhu satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ, ya
<em>What eight things make things worse?</em> Eight grounds for laziness. Firstly, a mendicant has some work to do. They think: ‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’ They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the first ground for laziness. Furthermore, a mendicant has done some work. It’s when a mendicant lives relying on the Teacher or a spiritual c
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経典データの出典: SuttaCentral（CC0ライセンス）