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智慧
長部経典
趣旨一致
長
‘hoti ca na ca hoti tathāgato paraṁ maraṇā …pe… Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā mando hoti momūho. ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti ce maṁ pucchasi, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti ce me assa, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti te naṁ byākareyyaṁ, ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. Idaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā ta
whether a realized one both still exists and no longer exists after death … It’s when some ascetic or brahmin is dull and stupid. whether a realized one neither exists nor doesn’t exist after death. If I believed that to be the case, I would say so. But 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 fourth ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and
智慧
長部経典
趣旨一致
長
So kho etaṁ jāneyya: Atha kho so, kevaṭṭa, mahābrahmā nacirasseva pāturahosi. Atha kho so, kevaṭṭa, bhikkhu yena so mahābrahmā tenupasaṅkami; upasaṅkamitvā taṁ mahābrahmānaṁ etadavoca: ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? Evaṁ vutte, kevaṭṭa, so mahābrahmā taṁ bhikkhuṁ etadavoca: ‘ahamasmi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bh
He might know.’ Not long afterwards, the Great Divinity appeared. Then that mendicant approached the Great Divinity and said to him, ‘Reverend, where do these four principal states cease without anything left over, namely, the elements of earth, water, fire, and air?’ The Great Divinity said to him, ‘I am the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
‘vadehi, bho saṅkha, vadehi, bho saṅkhā’ti. Neva so saṅkho saddamakāsi. Atha kho, rājañña, tassa saṅkhadhamassa etadahosi: ‘yāva bālā ime paccantajanapadā manussā, kathañhi nāma ayoniso saṅkhasaddaṁ gavesissantī’ti. Tesaṁ pekkhamānānaṁ saṅkhaṁ gahetvā tikkhattuṁ saṅkhaṁ upalāpetvā saṅkhaṁ ādāya pakkāmi. Atha kho, rājañña, tesaṁ paccantajanapadānaṁ manussānaṁ etadahosi: Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti. ‘yadā kira, bho, ayaṁ saṅkho nāma purisasahagato ca hoti vāyāmasaha
‘Speak, good horn! Speak, good horn!’ But still the horn made no sound. So the horn blower thought, ‘How foolish are these borderland folk! For how on earth can they seek the sound of a horn so irrationally?’ And as they looked on, he picked up the horn, sounded it three times, and took it away with him. Then the people of the borderland thought, For by means of a simile some sensible people understand the meaning of what is said. ‘So, it seems, when what is called a horn is accompanied by a per
智慧
長部経典
趣旨一致
長
‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho pana me karontassa kāyo kilanto, handāhaṁ nipajjāmī’ti. So nipajjati, na vīriyaṁ ārabhati …pe… idaṁ dutiyaṁ kusītavatthu. Puna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti. Tassa evaṁ hoti: ‘maggo kho me gantabbo bhavissati, maggaṁ kho pana me gacchantassa kāyo kilamissati, handāhaṁ nipajjāmī’ti. So nipajjati, na vīriyaṁ ārabhati …pe… idaṁ tatiyaṁ kusītavatthu. Puna caparaṁ, āvuso, bhikkhunā maggo gato hoti. Ayaṁ paṭhamo hetu paṭhamo paccayo ādibrahmacariyikā
‘I’ve done some work. But while working my body got tired. I’d better have a lie down.’ They lie down, and don’t rouse energy… This is the second ground for laziness. Furthermore, a mendicant has to go on a journey. They think: ‘I have to go on a journey. But while walking my body will get tired. I’d better have a lie down.’ They lie down, and don’t rouse energy… This is the third ground for laziness. Furthermore, a mendicant has gone on a journey. This is the first cause.
⚠ 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
1. Poṭṭhapādaparibbājakavatthu Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena poṭṭhapādo paribbājako samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṁ tiṁsamattehi paribbājakasatehi. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasa
1. On the Wanderer Poṭṭhapāda So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the wanderer Poṭṭhapāda was residing together with three hundred wanderers in Mallikā’s single-halled monastery for philosophical debates, hedged by pale-moon ebony trees. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Quite secluded from sensual pleasures, secluded from unskillful qualities
智慧
長部経典
趣旨一致
長
‘nevatthi na natthi paro loko …pe… ‘atthi sattā opapātikā …pe… Imehi kho te, bhikkhave, samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā … pe… yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. Hoti kho
whether there neither is nor is not another world … whether there are beings who are reborn spontaneously … These are the four grounds on which those ascetics and brahmins who are flip-floppers resort to verbal flip-flops and endless flip-flops whenever they’re asked a question. Any ascetics and brahmins who resort to verbal flip-flops and endless flip-flops do so on one or other of these four grounds. Outside of this there is none. The Realized One understands this … And those who genuinely pra
智慧
長部経典
趣旨一致
長
‘parinibbuto, vāseṭṭhā, bhagavā, yassadāni kālaṁ maññathā’”ti. “Evaṁ, bhante”ti kho āyasmā ānando āyasmato anuruddhassa paṭissutvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya attadutiyo kusināraṁ pāvisi. Tena kho pana samayena kosinārakā mallā sandhāgāre sannipatitā honti teneva karaṇīyena. Atha kho āyasmā ānando yena kosinārakānaṁ mallānaṁ sandhāgāraṁ tenupasaṅkami; upasaṅkamitvā kosinārakānaṁ mallānaṁ ārocesi: “parinibbuto, vāseṭṭhā, bhagavā, yassadāni kālaṁ maññathā”ti. 37. Buddhasarīrapūjā A
‘Vāseṭṭhas, the Buddha has become fully quenched. Please come at your convenience.’” “Yes, sir,” replied Ānanda. Then, in the morning, he robed up and, taking his bowl and robe, entered Kusinārā with a companion. Now at that time the Mallas of Kusinārā were sitting together at the town hall still on the same business. Ānanda went up to them, and announced, “Vāseṭṭhas, the Buddha has become fully quenched. Please come at your convenience.” 37. The Rites of Venerating the Buddha’s Corpse Then the
智慧
長部経典
趣旨一致
長
Imināpi kho te, rājañña, pariyāyena evaṁ hotu: ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. Bhūtapubbaṁ, rājañña, aññataro saṅkhadhamo saṅkhaṁ ādāya paccantimaṁ janapadaṁ agamāsi. So yena aññataro gāmo tenupasaṅkami; upasaṅkamitvā majjhe gāmassa ṭhito tikkhattuṁ saṅkhaṁ upalāpetvā saṅkhaṁ bhūmiyaṁ nikkhipitvā ekamantaṁ nisīdi. Atha kho, rājañña, tesaṁ paccantajanapadānaṁ manussānaṁ etadahosi: ‘ambho kassa nu kho eso saddo evaṁrajanīyo evaṅkama
By this method, too, it ought to be proven that there is an afterlife.” Once upon a time, a certain horn blower took his horn and traveled to a borderland, where he went to a certain village. Standing in the middle of the village, he sounded his horn three times, then placed it on the ground and sat down to one side. Then the people of the borderland thought, ‘Oh my, what is making this sound, so arousing, sensuous, intoxicating, infatuating, and captivating?’ They gathered around the horn blowe
智慧
長部経典
趣旨一致
長
Tassa evaṁ hoti: ‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho pana me gacchantassa kāyo kilanto, handāhaṁ nipajjāmī’ti. So nipajjati, na vīriyaṁ ārabhati …pe… 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: ‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo kilanto akammañño, handāhaṁ nipajjāmī’
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… 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: ‘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.’… This is the fifth
⚠ 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
Atha kho so, kevaṭṭa, mahābrahmā taṁ bhikkhuṁ bāhāyaṁ gahetvā ekamantaṁ apanetvā taṁ bhikkhuṁ etadavoca: ‘ime kho maṁ, bhikkhu, brahmakāyikā devā evaṁ jānanti, “natthi kiñci brahmuno aññātaṁ, natthi kiñci brahmuno adiṭṭhaṁ, natthi kiñci brahmuno aviditaṁ, natthi kiñci brahmuno asacchikatan”ti. Tasmāhaṁ tesaṁ sammukhā na byākāsiṁ. Ahampi kho, bhikkhu, na jānāmi yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātūti. Atha kho so, kevaṭṭa, bhikkhu—
Then the Great Divinity took that mendicant by the arm, led him off to one side, and said to him, ‘Mendicant, these gods think that there is nothing at all that I don’t know and see and understand and realize. That’s why I didn’t answer in front of them. But I too do not know where these four principal states cease with nothing left over. Then that mendicant, as easily as a strong person would extend or contract their arm, vanished from the realm of divinity and reappeared in front of me. Then h
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
Atha kho kosinārakā mallā gandhamālañca sabbañca tāḷāvacaraṁ pañca ca dussayugasatāni ādāya yena upavattanaṁ mallānaṁ sālavanaṁ, yena bhagavato sarīraṁ tenupasaṅkamiṁsu; upasaṅkamitvā bhagavato sarīraṁ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā celavitānāni karontā maṇḍalamāḷe paṭiyādentā ekadivasaṁ vītināmesuṁ. Atha kho kosinārakānaṁ mallānaṁ etadahosi: “ativikālo kho ajja bhagavato sarīraṁ jhāpetuṁ, sve dāni mayaṁ bhagavato sarīraṁ jhāpessāmā”ti. Atha kho
Then—taking those fragrances and garlands, all the musical instruments, and five hundred pairs of garments—they went to the Mallian sal grove at Upavattana and approached the Buddha’s corpse. They spent the day honoring, respecting, revering, and venerating the Buddha’s corpse with dance and song and music and garlands and fragrances, and making awnings and setting up pavilions. Then they thought, “It’s too late to cremate the Buddha’s corpse today. Let’s do it tomorrow.” But they spent the next
智慧
長部経典
趣旨一致
長
Taṁ kho pana satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ, yatthassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti pemañca gāravo ca. Te kālena kālaṁ upasaṅkamitvā paripucchati paripañhati: ‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo garuko akammañño, māsācitaṁ maññe, handāhaṁ nipajjāmī’ti. So nipajjati …pe… idaṁ chaṭṭhaṁ kusītavatthu. Puna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābā
When a mendicant lives relying on the Teacher or a spiritual companion in a teacher’s role—with a keen sense of conscience and prudence for them, with warmth and respect—from time to time they go and ask them questions: ‘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, unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’… They lie down, and don’t rouse energy… This is the sixth ground for laziness. Furthermore
⚠ 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
1. Pubbenivāsapaṭisaṁyuttakathā Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme karerikuṭikāyaṁ. Atha kho sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ karerimaṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ pubbenivāsapaṭisaṁyuttā dhammī kathā udapādi: “itipi pubbenivāso, itipi pubbenivāso”ti. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. Eko sāvakānaṁ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṁ, eko
1. On Past Lives So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery, in the hut by the kareri tree. Then after the meal, on return from almsround, several mendicants sat together in the pavilion by the kareri tree and this Dhamma talk on the subject of past lives came up among them, “So it was in a past life; such it was in a past life.” Vipassī had three gatherings of disciples—one of 6,800,000, one of 100,000, and one of 80,000—all of t
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
‘Kattha āpo ca pathavī, tejo vāyo na gādhati; Kattha dīghañca rassañca, aṇuṁ thūlaṁ subhāsubhaṁ; Kattha nāmañca rūpañca, asesaṁ uparujjhatī’ti. Tatra veyyākaraṇaṁ bhavati: ‘Viññāṇaṁ anidassanaṁ, anantaṁ sabbatopabhaṁ; bhūtapubbaṁ, bhikkhu, sāmuddikā vāṇijā tīradassiṁ sakuṇaṁ gahetvā nāvāya samuddaṁ ajjhogāhanti.
“Where do water and earth, fire and air have no footing; where long and short, fine and coarse, beautiful and ugly? Where does name-and-form cease with nothing left over?” And the answer to that is: “‘Consciousness where no form appears, infinite, luminous all-round.’ ‘Once upon a time, mendicant, some sea-merchants set sail for the ocean deeps, taking with them a land-spotting bird.
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
“Aññathā kho, vāseṭṭhā, tumhākaṁ adhippāyo, aññathā devatānaṁ adhippāyo”ti. “Kathaṁ pana, bhante, devatānaṁ adhippāyo”ti? “Tumhākaṁ kho, vāseṭṭhā, adhippāyo: ‘mayaṁ bhagavato sarīraṁ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā dakkhiṇena dakkhiṇaṁ nagarassa haritvā bāhirena bāhiraṁ dakkhiṇato nagarassa bhagavato sarīraṁ jhāpessāmā’ti; devatānaṁ kho, vāseṭṭhā, adhippāyo: ‘mayaṁ bhagavato sarīraṁ dibbehi naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ
“Vāseṭṭhas, you have one plan, but the deities have a different one.” “But sir, what is the deities’ plan?” “You plan to carry the Buddha’s corpse to the south of the town while venerating it with dance and song and music and garlands and fragrances, and cremate it there outside the town. The deities plan to carry the Buddha’s corpse to the north of the town while venerating it with heavenly dance and song and music and garlands and fragrances. Then they plan to enter the town by the northern ga
智慧
長部経典
趣旨一致
長
Te tassa purisassa chaviṁ chindanti. Nevassa mayaṁ jīvaṁ passāma. Tyāhaṁ evaṁ vadāmi: ‘tena hi, bho, imassa purisassa cammaṁ chindatha, maṁsaṁ chindatha, nhāruṁ chindatha, aṭṭhiṁ chindatha, aṭṭhimiñjaṁ chindatha, appeva nāmassa jīvaṁ passeyyāmā’ti. Te tassa purisassa aṭṭhimiñjaṁ chindanti, nevassa mayaṁ jīvaṁ passeyyāma. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. ‘itipi natt
They cut open his outer skin, but we see no soul. I say to them, ‘Well then, sirs, cut open his inner skin, flesh, sinews, bones, or marrow. Hopefully we’ll see his soul.’ They do so, but we see no soul. This is how I prove that there is no afterlife.” there is no afterlife.” “Can you prove it?” “I can.”
智慧
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趣旨一致
長
‘ahaṁ kho gilānāvuṭṭhito aciravuṭṭhito gelaññā. ‘idaṁ, bhante, kathaṁ? So nipajjati …pe… idaṁ aṭṭhamaṁ kusītavatthu. Katame aṭṭha dhammā visesabhāgiyā? Aṭṭha ārambhavatthūni. Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti, tassa evaṁ hoti: ‘kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontena na sukaraṁ buddhānaṁ sāsanaṁ manasikātuṁ, handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. So vīriyaṁ ārabhati appattassa pattiyā anadhigatassa ad
‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’ ‘Why, sir, does it say this? They lie down, and don’t rouse energy… This is the eighth ground for laziness. <em>What eight things lead to distinction?</em> Eight grounds for arousing energy. Firstly, a mendicant has some work to do. They think: ‘I have some work to do. While working it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining
⚠ 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
1. Paṭiccasamuppāda Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: “acchariyaṁ, bhante, abbhutaṁ, bhante. Yāva gambhīro cāyaṁ, bhante, paṭiccasamuppādo gambhīrāvabhāso ca, atha ca pana me uttānakuttānako viya khāyatī”ti. “Mā hevaṁ, ānanda, avaca, mā hevaṁ, ānanda, avaca. Gambhīro cāyaṁ, ānand
1. Dependent Origination So I have heard. At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, “It’s incredible, sir, it’s amazing, in that this dependent origination is deep and appears deep, yet to me it seems as plain as can be.” “Don’t say that, Ānanda, don’t say that! This dependent origination is deep and appears deep. It is because of not understanding
智慧
長部経典
趣旨一致
長
Vatteti cakkaṁ pathaviṁ pasāsati; Atthānusiṭṭhīsu pariggahesu ca, Na tena seyyo sadiso ca vijjati. Sace ca pabbajjamupeti tādiso, Nekkhammachandābhirato vicakkhaṇo; Paññāvisiṭṭhaṁ labhate anuttaraṁ, Pappoti bodhiṁ varabhūrimedhaso”ti. “Pure puratthā purimāsu jātisu, Aññātukāmo paripucchitā ahu; Sussūsitā pabbajitaṁ upāsitā,
he’ll roll the wheel and rule the land. Among those with material things <j>who have been educated, none equal or better than him is found. But if one such chooses the life gone forth, seeing clearly, loving renunciation, gaining wisdom that’s supreme and distinguished, the one of superb, vast intelligence <j>attains awakening.” “In olden days, in past lives, eager to understand, he asked questions. Keen to learn, he waited on renunciates,
智慧
長部経典
趣旨一致
長
Imassa ko attho’ti? Puna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti. Tassa evaṁ hoti: ‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho panāhaṁ karonto nāsakkhiṁ buddhānaṁ sāsanaṁ manasikātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe… idaṁ dutiyaṁ ārambhavatthu. Puna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti. Tassa evaṁ hoti: ‘maggo kho me gantabbo bhavissati, maggaṁ kho pana me gacchantena na sukaraṁ buddhānaṁ sāsanaṁ manasikātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe… idaṁ tatiyaṁ ārambhavatthu. Puna caparaṁ, āvuso, bhik
What does that mean?’ Furthermore, a mendicant has done some work. They think: ‘I’ve done some work. While I was working I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’… This is the second ground for arousing energy. Furthermore, a mendicant has to go on a journey. They think: ‘I have to go on a journey. While walking it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’… This is the third ground
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経典データの出典: SuttaCentral（CC0ライセンス）