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自己
中部経典
趣旨一致
長
Kathāpariyosānaṁ āyasmā bhāradvājo āgametū”ti. Evaṁ vutte, caṅkī brāhmaṇo bhagavantaṁ etadavoca: “mā bhavaṁ gotamo kāpaṭikaṁ māṇavaṁ apasādesi. kulaputto ca kāpaṭiko māṇavo, bahussuto ca kāpaṭiko māṇavo, paṇḍito ca kāpaṭiko māṇavo, kalyāṇavākkaraṇo ca kāpaṭiko māṇavo, pahoti ca kāpaṭiko māṇavo bhotā gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti. Atha kho bhagavato etadahosi: Atha kho kāpaṭiko māṇavo bhagavantaṁ etadavoca: “yadidaṁ, bho gotama, brāhmaṇānaṁ porāṇaṁ mantapadaṁ itihitihaparamparāya
Wait until they’ve finished speaking.” When he had spoken, Caṅkī said to the Buddha, “Worthy Gotama, don’t rebuke the student Kāpaṭika. He’s a gentleman, learned and astute, who enunciates well. He is capable of debating with the worthy Gotama about this.” Then it occurred to the Buddha, Then he said, “Worthy Gotama, regarding that which by the lineage of testament and by canonical authority is the ancient hymnal of the brahmins, the brahmins come to the categorical conclusion: ‘This is the only
自己
中部経典
趣旨一致
長
vedanaṁ …pe… saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ— evaṁ kho, bhikkhave, paccuppannesu dhammesu saṁhīrati. Kathañca, bhikkhave, paccuppannesu dhammesu na saṁhīrati? Idha, bhikkhave, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasm
They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how you falter amid presently arisen phenomena. And how do you not falter amid presently arisen phenomena? It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. They don’t regard form as
自己
中部経典
趣旨一致
中
na saṅkhāre … na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ— evaṁ kho, bhikkhave, paccuppannesu dhammesu na saṁhīrati.
choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how you don’t falter amid presently arisen phenomena.
自己
中部経典
趣旨一致
長
“Saddhā cepi, bhāradvāja, purisassa hoti; ‘evaṁ me saddhā’ti— iti vadaṁ saccamanurakkhati, na tveva tāva ekaṁsena niṭṭhaṁ gacchati: ‘idameva saccaṁ, moghamaññan’ti (…). Ruci cepi, bhāradvāja, purisassa hoti …pe… anussavo cepi, bhāradvāja, purisassa hoti …pe… ākāraparivitakko cepi, bhāradvāja, purisassa hoti …pe… “Ettāvatā, bho gotama, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ pekkhāma. Kittāvatā pana, bho gotama, saccānubodho hoti, kittāvatā saccamanubu
“If a person has faith, they preserve truth by saying, ‘Such is my faith.’ But they don’t yet come to the categorical conclusion: ‘This is the only truth, anything else is futile.’ If a person has a belief … or has received an oral transmission … or has a reasoned reflection about something … “That’s how the preservation of truth is defined, worthy Gotama. We regard the preservation of truth as defined in this way. But worthy Gotama, how do you define awakening to the truth?” “Bhāradvāja, take t
自己
中部経典
趣旨一致
長
ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ samanupassāmā’”ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. Anabhinanditvā appaṭikkositvā pañho pucchitabbo: ‘cattārome, āvuso, vohārā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Katame cattāro? Diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā— ime kho, āvuso, cattāro vohārā tena bhagavatā jāna
to see a venerable such as yourself as one of our spiritual companions!’” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said. You should neither approve nor reject that mendicant’s statement. Rather, you should question them: ‘Reverend, these four kinds of expression have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. What four? One speaks of the seen as seen, the heard as heard, the thought as thoug
⚠ 出家者向けの文脈
自己
中部経典
趣旨一致
長
parisuddhājīvohamasmi. Ye hi vo ariyā parisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. Etamahaṁ, brāhmaṇa, parisuddhājīvataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. Tassa mayhaṁ, brāhmaṇa, etadahosi: ‘ye kho keci samaṇā vā brāhmaṇā vā abhijjhālū kāmesu tibbasārāgā araññavanapatthāni pantāni senāsanāni paṭisevanti, abhijjhālukāmesutibbasārāgasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. anabhijjhālūhamasmi. ‘y
My livelihood is purified. I am one of those noble ones who frequent remote lodgings in the wilderness and the forest with purified livelihood.’ Seeing this purity of livelihood in myself I felt even more unruffled about staying in the forest. Then I thought, ‘There are ascetics and brahmins full of desire for sensual pleasures, with acute lust … I am not full of desire …’ ‘There are ascetics and brahmins full of ill will, with malicious intentions … I have a heart full of love …’
「我が生計は清浄なり。我は清浄なる生計をもって、荒野と森林の辺遠なる住処に赴く、かの高貴なる者たちの一人なり。」かくのごとく自らのうちに生計の清浄を観じたるとき、我は森に留まることについて、いっそう動じることなき心を覚えたり。
その後、我はかく思えり。「欲楽への欲求に満ち、激しき貪りを有する沙門・婆羅門たちがいる……しかるに我は、欲求に満ちてはいない……」「瞋恚に満ち、悪意ある意図を有する沙門・婆羅門たちがいる……しかるに我は、慈しみに満てる心を有す……」
自己
中部経典
趣旨一致
長
Idhāvuso, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: ‘suññamidaṁ attena vā attaniyena vā’ti. Ayaṁ vuccatāvuso, suññatā cetovimutti. Katamā cāvuso, animittā cetovimutti? Idhāvuso, bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. Ayaṁ vuccatāvuso, animittā cetovimutti. Ayaṁ kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca. Katamo cāvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva
It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘This is empty of a self or what belongs to a self.’ This is called the release of the heart through emptiness. And what is the signless release of the heart? It’s when a mendicant, not focusing on any signs, enters and remains in the signless immersion of the heart. This is called the signless release of the heart. This is the way in which these things differ in both meaning and
⚠ 出家者向けの文脈
自己
中部経典
趣旨一致
長
Ye ca pathavīdhātunissitā upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi. Āpodhātuṁ kho ahaṁ, āvuso …pe… tejodhātuṁ kho ahaṁ, āvuso … vāyodhātuṁ kho ahaṁ, āvuso … ākāsadhātuṁ kho ahaṁ, āvuso … viññāṇadhātuṁ kho ahaṁ, āvuso, na attato upagacchiṁ, na ca viññāṇadhātunissitaṁ attānaṁ. Ye ca viññāṇadhātunissitā upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi
And I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of attraction, grasping, mental fixation, insistence, and underlying tendency based on the earth element. I’ve not taken the water element … fire element … air element … space element … consciousness element as self, nor is there a self based on the consciousness element. And I understand that my mind is freed through the ending of attraction based on the consciousness element. Saying ‘
自己
中部経典
趣旨一致
長
Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gaccheyyaṁ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ kareyyaṁ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṁ, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kameyyaṁ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmaseyyaṁ parimajjeyyaṁ; yāva brahmalokāpi
A mendicant might wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with my hand the sun and moon, so mighty and powerful; controlling the body as far as the realm of divinity.’
比丘はかく願うことがあるかもしれない。「願わくは、我れ諸々の神通力を自在に行使せんことを。すなわち、一身を多身と化し、また多身を一身に帰し、現れては消え、消えては現れ、壁を越え、城壁を越え、山を越えて、あたかも虚空を行くがごとく障碍なく通り抜け、大地に潜りては浮かび出ること、あたかも水中に出没するがごとく、水上を歩むこと、あたかも大地を踏むがごとく、空中に跏趺坐して飛翔すること、あたかも鳥の飛ぶがごとく、かの威力無辺なる日月に、その手をもって触れ撫でること、そして身をもって梵天の界にまで至ること」と。
⚠ 出家者向けの文脈
自己
中部経典
趣旨一致
長
saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. Evaṁ kho, āvuso visākha, sakkāyadiṭṭhi hotī”ti. “Kathaṁ panāyye, sakkāyadiṭṭhi na hotī”ti? “Idhāvuso visākha, sutavā ariyasāvako, ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. Na vedanaṁ …pe
perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how substantialist view comes about.” “But ma’am, how does substantialist view not come about?” “It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. They don’t regard form as self, self as having form, form
自己
中部経典
趣旨一致
長
‘Assako loko, sabbaṁ pahāya gamanīyan’ti— Imassa pana, bho raṭṭhapāla, bhāsitassa kathaṁ attho daṭṭhabbo”ti? “Taṁ kiṁ maññasi, mahārāja, yathā tvaṁ etarahi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresi, lacchasi tvaṁ paratthāpi: ‘evamevāhaṁ imeheva pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremī’ti, udāhu aññe imaṁ bhogaṁ paṭipajjissanti, tvaṁ pana yathākammaṁ gamissasī”ti? “Yathāhaṁ, bho raṭṭhapāla, etarahi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremi, nāhaṁ lacchāmi paratth
‘The world has no owner—you must leave it all behind and pass on.’ How should I see the meaning of this statement?” “What do you think, great king? These days you amuse yourself, supplied and provided with the five kinds of sensual stimulation. But is there any way to ensure that in the next life you will continue to amuse yourself in the same way, supplied and provided with the same five kinds of sensual stimulation? Or will others make use of this property, while you pass on according to your
⚠ 自己責任論に誤解されやすい
自己
中部経典
趣旨一致
長
Sabbañjaho taṇhākkhaye vimutto, Sayaṁ abhiññāya kamuddiseyyaṁ. Atha khvāhaṁ, bhikkhave, anupubbena cārikaṁ caramāno yena bārāṇasī isipatanaṁ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṁ. Addasaṁsu kho maṁ, bhikkhave, pañcavaggiyā bhikkhū dūrato āgacchantaṁ. Disvāna aññamaññaṁ saṇṭhapesuṁ: ‘ayaṁ kho, āvuso, samaṇo gotamo āgacchati bāhulliko padhānavibbhanto āvatto bāhullāya. So neva abhivādetabbo, na paccuṭṭhātabbo; nāssa pattacīvaraṁ paṭiggahetabbaṁ. Api ca kho āsanaṁ ṭhapetabbaṁ, sace ākaṅ
I’ve given up all, freed through the ending of craving. Since I know for myself, whose follower should I be? Traveling stage by stage, I arrived at Varanasi, and went to see the group of five mendicants in the deer park at Isipatana. The group of five mendicants saw me coming off in the distance and stopped each other, saying, ‘Here comes the ascetic Gotama. He’s so indulgent; he strayed from the struggle and returned to indulgence. We shouldn’t bow to him or rise for him or receive his bowl and
我はあらゆるものを捨て去り、渇愛の滅尽によって解脱せり。我は自ら知れり、いかなる者の弟子たるべきか。段階を経て歩みを進め、ヴァーラーナシーに至り、イシパタナの鹿野苑にて五人の比丘の群れを訪ねたり。五比丘の群れは、遠方より我の来るを見て、互いに制し合い言えり。「あの沙門ゴータマが来る。彼はかくも放逸にして、苦行を棄て、逸楽に戻れり。我らは彼に礼拝すべからず、起ち迎うべからず、また彼の鉢を受け取るべからず」と。
自己
中部経典
趣旨一致
長
So taṁ appaṭisaṅkhāya piveyya, nappaṭinissajjeyya. “yebhuyyena, bhikkhave, sattā evaṅkāmā evaṁchandā evaṁadhippāyā: ‘aho vata aniṭṭhā akantā amanāpā dhammā parihāyeyyuṁ, iṭṭhā kantā manāpā dhammā abhivaḍḍheyyun’ti. Tesaṁ, bhikkhave, sattānaṁ evaṅkāmānaṁ evaṁchandānaṁ evaṁadhippāyānaṁ aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Tatra tumhe, bhikkhave, kaṁ hetuṁ paccethā”ti? “Bhagavaṁmūlakā no, bhante, dhammā, bhagavaṁnettikā, bhagavaṁpaṭisaraṇā. Sādhu vata,
He wouldn’t put it down. Without reflection, he’d drink it. “Mendicants, sentient beings typically have the wish, desire, and hope: ‘Oh, if only unlikable, undesirable, and disagreeable things would decrease, and likable, desirable, and agreeable things would increase!’ But exactly the opposite happens to them. What do you take to be the reason for this?” “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The m
自己
中部経典
趣旨一致
長
Sammukhā kho pana metaṁ bhagavato sutaṁ sammukhā paṭiggahitaṁ— abhayūparatohamasmi, nāhamasmi bhayūparato, vītarāgattā kāme na sevāmi khayā rāgassā’ti. Tatra, bhikkhave, tathāgatova uttariṁ paṭipucchitabbo: ‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, saṁvijjanti vā te tathāgatassa no vā’ti? Byākaramāno, bhikkhave, tathāgato evaṁ byākareyya: ‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti. ‘Ye vītimissā cakkhusotaviññeyyā dhammā, saṁvijjanti vā te tathāgatassa no vā’ti
Also, I have heard and learned this in the presence of the Buddha: “I am securely stilled, not insecurely stilled. The reason I don’t indulge in sensual pleasures is that I’m free of greed because greed has ended.”’ Next, they should ask the Realized One himself about this, ‘Can anything corrupt be seen or heard in the Realized One or not?’ The Realized One would answer, ‘Nothing corrupt can be seen or heard in the Realized One.’ ‘Can anything mixed be seen or heard in the Realized One or not?’
自己
中部経典
趣旨一致
長
“Dūratopi kho mayaṁ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ. Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho. Āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti. “Tena hi, āvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca: “Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañ
“Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta. May Venerable Sāriputta himself please clarify the meaning of this. The mendicants will listen and remember it.” “Well then, reverends, listen and apply your mind well, I will speak.” “Yes, reverend,” they replied. Sāriputta said this: Saying “Good, reverend,” those mendicants … asked another question: “But reverend, might there be another way to describe a noble disciple who … ha
「尊者よ、我らはヴェーラーダッラ尊者の御前にてこの御言葉の意味を学ぶため、遠路はるばる参じたのでございます。どうかヴェーラーダッラ尊者御自身がその意味を明らかにしてくださいますよう。比丘たちはその御教えを謹んで聴聞し、銘記いたします。」
「されば、尊者たちよ、よく耳を傾け、心して聴くがよい。今まさに説かんとするところなり。」
「かしこまりました、尊者よ」と彼らは答えた。サーリプッタ尊者はかくのごとく説かれた。
「善いかな、尊者よ」と称えた比丘たちは……さらにもう一つの問いを申し上げた。「しかるに尊者よ、聖なる弟子にして……なる者を、他の言葉をもって表す道はございましょうか。」
自己
中部経典
趣旨一致
長
“vīmaṁsakena, bhikkhave, bhikkhunā parassa cetopariyāyaṁ ajānantena tathāgate samannesanā kātabbā ‘sammāsambuddho vā no vā’ iti viññāṇāyā”ti. “Bhagavaṁmūlakā no, bhante, dhammā, bhagavaṁnettikā bhagavaṁpaṭisaraṇā; sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho; bhagavato sutvā bhikkhū dhāressantī”ti. “Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: “Vīmaṁsakena, bhikkhave, bhikkh
“Mendicants, a mendicant who is an inquirer, unable to encompass another’s mind, should scrutinize the Realized One to understand whether he is a fully awakened Buddha or not.” “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” “Well then, mendicants, listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this: “Mendicants, a mendic
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kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ. Taṇhāsamudayā upādānasamudayo, taṇhānirodhā upādānanirodho, ayameva ariyo aṭṭhaṅgiko maggo upādānanirodhagāminī paṭipadā, seyyathidaṁ— siyā panāvuso …pe… “siyā, āvuso. Yato kho, āvuso, ariyasāvako taṇhañca pajānāti, taṇhāsamudayañca pajānāti, taṇhānirodhañca pajānāti, taṇhānirodhagāminiṁ paṭipadañca pajānāti— Katamā panāvuso, taṇhā, katamo taṇhāsamudayo, katamo taṇhānirodho, katamā taṇhānirodhagāminī paṭipadā? Chayime, āvuso, taṇhākā
Grasping at sensual pleasures, views, precepts and observances, and theories of a self. Grasping originates from craving. Grasping ceases when craving ceases. The practice that leads to the cessation of grasping is simply this noble eightfold path …” “Might there be another way to describe a noble disciple?” “There might, reverends. A noble disciple understands craving, its origin, its cessation, and the practice that leads to its cessation … But what is craving? What is its origin, its cessatio
諸々の欲楽への取著、見への取著、戒禁への取著、そして我論への取著がある。取著は渇愛より生じ、渇愛の滅尽によって取著もまた滅す。取著の滅に至る道は、ほかならぬこの八聖道である……」「尊者方よ、聖なる弟子をまた別の仕方で説き示すことができましょうか。」「できましょう、尊者方よ。聖なる弟子は渇愛を了知し、その起源を了知し、その滅尽を了知し、その滅に至る道を了知する……しかして渇愛とは何か。その起源とは何か、その滅尽とは何か。
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‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṁ virājeti. Hoti kho so, āvuso, samayo yaṁ bāhirā āpodhātu pakuppati. Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati. Hoti kho so, āvuso, samayo yaṁ mahāsamudde yojanasatikānipi udakāni ogacchanti, dviyojanasatikānipi udakāni ogacchanti, tiyojanasatikānipi udakāni ogacchant
This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you truly see with right understanding, you grow disillusioned with the water element, detaching the mind from the water element. There comes a time when the exterior water element flares up. It sweeps away villages, towns, cities, countries, and regions. There comes a time when the water in the ocean sinks down a hundred leagues, or two, three, four, five, six, up to seven
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Yā ceva kho pana ajjhattikā vāyodhātu, yā ca bāhirā vāyodhātu, vāyodhāturevesā. ‘Taṁ netaṁ mama nesohamasmi na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya disvā vāyodhātuyā nibbindati vāyodhātuyā cittaṁ virājeti. Hoti kho so, āvuso, samayo yaṁ bāhirā vāyodhātu pakuppati. Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati. Hoti kho so, āvuso, samayo yaṁ gimhānaṁ pacchime māse tālavaṇṭenapi vidhūpan
The interior air element and the exterior air element are just the air element. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you truly see with right understanding, you grow disillusioned with the air element, detaching the mind from the air element. There comes a time when the exterior air element flares up. It sweeps away villages, towns, cities, countries, and regions. There comes a time, in the last month of summer
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Vedanaṁ …pe… saññaṁ … Kathañcāvuso, anupādānā aparitassanā hoti? na saṅkhāre … na viññāṇaṁ attato samanupassati na viññāṇavantaṁ vā attānaṁ na attani vā viññāṇaṁ na viññāṇasmiṁ vā attānaṁ. Tassa taṁ viññāṇaṁ vipariṇamati, aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā na ca viññāṇavipariṇāmānuparivatti viññāṇaṁ hoti. Tassa na viññāṇavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso pariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya c
They regard feeling … perception … And how is it not anxious because of grasping? choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. When that consciousness decays and perishes, consciousness doesn’t latch on to the perishing of consciousness. Anxieties—born of latching on to the perishing of consciousness and originating in accordance with natural principles—don’t occupy the mind. So it does not become frightened, worried, concerned,
経典データの出典: SuttaCentral（CC0ライセンス）