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自己
中部経典
趣旨一致
長
Idhāvuso, 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. Tassa taṁ rūpaṁ vipariṇamati, aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā na ca rūpavipariṇāmānuparivatti viññāṇaṁ hoti. Tassa na rūpavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso pariyādānā na cev
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 in self, or self in form. When that form decays and perishes, consciousness doesn’t latch on to the perishing of form. Anxieties—born of latching on to the perishing of form and originating in accordance with natural principles—
自己
中部経典
趣旨一致
長
‘asu amutra upapanno; asu amutra upapanno’”ti? “Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. “Na kho, anuruddhā, tathāgato janakuhanatthaṁ na janalapanatthaṁ na lābhasakkārasilokānisaṁsatthaṁ na ‘iti maṁ jano jānātū’ti sāvake abbhatīte kālaṅkate upapattīsu byākaroti: Santi ca kho, anuruddhā, kulaputtā saddhā uḷāravedā uḷārapāmojjā. Te taṁ sutvā tadatthāya cittaṁ
‘This one is reborn here, while that one is reborn there’?” “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.” “The Realized One does not declare such things for the sake of fawning or flattering people, nor for the benefit of possessions, honor, or popularity, nor thinking, ‘So let people know about me!’ Rather, there are gentlemen of faith who are full of sublime j
自己
中部経典
趣旨一致
長
Kiñcetaṁ paṭicca vuttaṁ? Tatra, bhikkhave, yaṁ jaññā rahovādaṁ abhūtaṁ atacchaṁ anatthasaṁhitaṁ sasakkaṁ taṁ rahovādaṁ na bhāseyya. Yampi jaññā rahovādaṁ bhūtaṁ tacchaṁ anatthasaṁhitaṁ tassapi sikkheyya avacanāya. Yañca kho jaññā rahovādaṁ bhūtaṁ tacchaṁ atthasaṁhitaṁ tatra kālaññū assa tassa rahovādassa vacanāya. Tatra, bhikkhave, yaṁ jaññā sammukhā khīṇavādaṁ abhūtaṁ atacchaṁ anatthasaṁhitaṁ sasakkaṁ taṁ sammukhā khīṇavādaṁ na bhāseyya. Yampi jaññā sammukhā khīṇavādaṁ bhūtaṁ tacchaṁ anatthasaṁ
but why did I say it? When you know that what you say behind someone’s back is untrue, false, and pointless, then to the best of your ability you should not speak. When you know that what you say behind someone’s back is true and correct, but pointless, then you should train yourself not to speak. When you know that what you say behind someone’s back is true, correct, and beneficial, then you should know the right time to speak. When you know that your sharp words in someone’s presence are untru
自己
中部経典
趣旨一致
長
Imāni hi te bhonto samaṇabrāhmaṇā tīṇi ṭhānāni yathābhūtaṁ nappajānanti. Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā; te na sammā sabbupādānapariññaṁ paññapenti— Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. Te na sammā sabbupādānapariññaṁ paññapenti— kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti. Taṁ kissa hetu? Imāni hi te bhonto samaṇ
Because those gentlemen don’t truly understand these three things. That’s why they claim to propound the complete understanding of all kinds of grasping, but they don’t really. There are some other ascetics and brahmins who claim to propound the complete understanding of all kinds of grasping, but they don’t really. They describe the complete understanding of grasping at sensual pleasures and views, but not precepts and observances, and theories of a self. Why is that? Because those gentlemen do
それらの尊者たちが、この三つのことを真に了解していないからである。それゆえ彼らは、あらゆる種類の取（しゅ）の完全な了知を説くと主張しながら、実際にはそれができていない。また、あらゆる種類の取の完全な了知を説くと主張しながら、実際にはそれができていない沙門・婆羅門たちが他にもいる。彼らは欲取（よくしゅ）と見取（けんしゅ）の完全な了知は説くが、戒禁取（かいごんしゅ）と我語取（がごしゅ）については説かない。それはなぜか。それらの尊者たちが——
自己
中部経典
趣旨一致
長
Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. Te na sammā sabbupādānapariññaṁ paññapenti— kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti. Taṁ kissa hetu? Imañhi te bhonto samaṇabrāhmaṇā ekaṁ ṭhānaṁ yathābhūtaṁ nappajānanti. Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā; te na sammā sabbupādānapariññaṁ paññapenti— Evarūpe kho, bhikkhave, dhamma
There are some other ascetics and brahmins who claim to propound the complete understanding of all kinds of grasping, but they don’t really. They describe the complete understanding of grasping at sensual pleasures, views, and precepts and observances, but not theories of a self. Why is that? Because those gentlemen don’t truly understand this one thing. That’s why they claim to propound the complete understanding of all kinds of grasping, but they don’t really. In such a teaching and training,
一切の取著の完全な了解を説くと称しながら、実際にはそれができていない沙門・婆羅門たちがいる。彼らは、欲取・見取・戒禁取については完全な了解を説くが、我語取については説かない。それはなぜか。かの尊者たちはこの一事を真に了解していないからである。それゆえに、一切の取著の完全な了解を説くと称しながら、実際にはそれができていないのである。かくのごとき教法と律において、
自己
中部経典
趣旨一致
長
Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā. Vedanā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā. Phasso cāyaṁ, bhikkhave, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo. Saḷāyatanañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? Yato ca kho,
And what is the source, origin, birthplace, and inception of craving? Feeling. And what is the source of feeling? Contact. And what is the source of contact? The six sense fields. And what is the source of the six sense fields? When that mendicant has given up ignorance and given rise to knowledge, with the fading away of ignorance and the arising of knowledge they don’t grasp at sensual pleasures, views, precepts and observances, or theories of a self. Not grasping, they’re not anxious. Not bei
では、渇愛の根源、起源、生起の場、そして発端とは何であるか。それは感受である。感受の根源とは何であるか。それは触である。触の根源とは何であるか。それは六処である。六処の根源とは何であるか。かの比丘が無明を捨断し、智慧を生じさせたとき、無明の褪滅と智慧の生起によって、彼は欲楽、見解、戒禁、あるいは我論に執取することなく、不取となる。取らざれば、憂悩することなし。憂悩せざれば――
自己
中部経典
趣旨一致
長
‘kahaṁ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti. Addasaṁ khvāhaṁ, rājakumāra, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṁ viharante isipatane migadāye. Atha khvāhaṁ, rājakumāra, uruvelāyaṁ yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkamiṁ. Sayaṁ abhiññāya kamuddiseyyaṁ. Na me ācariyo atthi, sadiso me na vijjati; Sadevakasmiṁ lokasmiṁ, natthi me paṭipuggalo. Ahañhi arahā loke, ahaṁ satthā anuttaro;
‘Where are the group of five mendicants staying these days?’ With clairvoyance that is purified and superhuman I saw that the group of five mendicants were staying near Varanasi, in the deer park at Isipatana. So, when I had stayed in Uruvelā as long as I pleased, I set out for Varanasi. Since I know for myself, whose follower should I be? I have no tutor. There is no-one like me. In the world with its gods, I have no rival. For in this world, I am the perfected one; I am the supreme Teacher.
自己
中部経典
趣旨一致
長
brahmaloke pabhassaraṁ. Tassa brahmā viyākāsi, anupubbaṁ yathātathaṁ; Na me mārisa sā diṭṭhi, Nisajja kho āyasmā mahāmoggallāno paccattaṁ yoniso manasākāsi. Addasā kho āyasmā mahāmoggallāno māraṁ pāpimantaṁ kucchigataṁ koṭṭhamanupaviṭṭhaṁ. Disvāna māraṁ pāpimantaṁ etadavoca: “nikkhama, pāpima; nikkhama, pāpima. Mā tathāgataṁ vihesesi, mā tathāgatasāvakaṁ.
surpassing the realm of divinity?’ And I’m the one to whom the Divinity truthfully admitted his progress: ‘Good fellow, I don’t have that view and investigated inside himself. He saw that Māra the Wicked had got inside his belly. So he said to Māra, “Come out, Wicked One, come out! Do not harass the Realized One or his disciple.
自己
中部経典
趣旨一致
長
Yā ceva kho pana ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu pathavīdhāturevesā. ‘Taṁ netaṁ mama nesohamasmi na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti. Katamā ca, bhikkhu, āpodhātu? Āpodhātu siyā ajjhattikā siyā bāhirā. Katamā ca, bhikkhu, ajjhattikā āpodhātu? Yaṁ ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ seyyathidaṁ— pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo
The interior earth element and the exterior earth element are just the earth 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 earth element, detaching the mind from the earth element. And what is the water element? The water element may be interior or exterior. And what is the interior water element? Anything internal, personal, that’s water,
⚠ 出家者向けの文脈
自己
中部経典
趣旨一致
中
‘ahaṁ bālaṁ ḍahāmī’ti; tatthevantaradhāyathā”ti. Bālo ca jalitaṁ aggiṁ, āsajja naṁ sa ḍayhati. Evameva tuvaṁ māra, āsajja naṁ tathāgataṁ; Sayaṁ ḍahissasi attānaṁ, bālo aggiṁva samphusaṁ. Apuññaṁ pasavī māro, Atha kho mārassa pāpimato etadahosi:
‘I’ll burn the fool!’ disappeared right there. Still the fool who attacks the fire gets burnt. In the same way, Māra, in attacking the Realized One, you’ll only burn yourself, like a fool touching the flames. Māra’s done a bad thing Then Māra thought,
自己
中部経典
趣旨一致
長
‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṁ virājeti. Katamā ca, bhikkhu, tejodhātu? Tejodhātu siyā ajjhattikā siyā bāhirā. Katamā ca, bhikkhu, ajjhattikā tejodhātu? Yaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ, seyyathidaṁ— yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, yaṁ vā panaññampi kiñci
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. And what is the fire element? The fire element may be interior or exterior. And what is the interior fire element? Anything internal, personal, that’s fire, fiery, and appropriated. This includes: that which warms, that which ages, that which heat
⚠ 出家者向けの文脈
自己
中部経典
趣旨一致
長
Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā— imā kho, sāriputta, aṭṭha parisā. Imehi kho, sāriputta, catūhi vesārajjehi samannāgato tathāgato imā aṭṭha parisā upasaṅkamati ajjhogāhati. Abhijānāmi kho panāhaṁ, sāriputta, anekasataṁ khattiyaparisaṁ upasaṅkamitā. Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā. Tatra vata maṁ bhayaṁ vā sārajjaṁ vā okkamissatīti nimittametaṁ, sāriputt
The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods of the four great kings. An assembly of the gods of the thirty-three. An assembly of Māras. An assembly of divinities. These are the eight assemblies. Possessing these four kinds of self-assurance, the Realized One approaches and enters right into these eight assemblies. I recall having approached an assembly of hundreds of aristocrats. There I used to sit with them, converse, and engage in discussion. B
以下は該当箇所の翻訳です。
刹帝利の集い、婆羅門の集い、居士の集い、沙門の集い。四大王衆天の集い。三十三天の集い。魔羅の集い。梵天の集い。これらを八衆という。如来はこれら四種の自信を具えて、八衆に近づき、その中深くに入る。我は幾百もの刹帝利の集いに赴きしことを憶念す。かの地にて、我は彼らと共に座し、語らい、論議を交わしたり。
自己
中部経典
趣旨一致
長
Sabbe cepi, dīgha, khattiyā ete tayo kulaputte pasannacittā anussareyyuṁ, sabbesānampāssa khattiyānaṁ dīgharattaṁ hitāya sukhāya. Sabbe cepi, dīgha, brāhmaṇā …pe… Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena gosiṅgasālavanadāyo tenupasaṅkami. Addasā kho dāyapālo bhagavantaṁ dūratova āgacchantaṁ. Disvāna bhagavantaṁ etadavoca: “mā, samaṇa, etaṁ dāyaṁ pāvisi. Santettha tayo kulaputtā attakāmarūpā viharanti. Mā tesaṁ aphāsumakāsī”ti. Assosi kho āyasmā anuruddho dāyapālassa bhagavatā sa
all the aristocrats … all the brahmins … Then in the late afternoon, the Buddha came out of retreat and went to that park. The park keeper saw the Buddha coming off in the distance and said to him, “Don’t come into this park, ascetic. There are three gentlemen staying here whose nature is to desire self-knowledge. Do not disturb them.” Anuruddha heard the park keeper conversing with the Buddha, and said to him,
自己
中部経典
趣旨一致
中
avirodhappasaṁsīnaṁ; Suṇantu dhammaṁ kālena, tañca anuvidhīyantu. Na hi jātu so mamaṁ hiṁse, aññaṁ vā pana kiñci naṁ; Pappuyya paramaṁ santiṁ, rakkheyya tasathāvare. Udakañhi nayanti nettikā, Usukārā namayanti tejanaṁ; Dāruṁ namayanti tacchakā,
from those who teach acceptance, praising acquiescence; and may they follow that path! For then they’d never wish harm upon myself or others. Having arrived at ultimate peace, they’d look after creatures firm and frail. For irrigators guide the water, and fletchers straighten arrows; carpenters carve timber—
自己
中部経典
趣旨一致
長
Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘āvāsena suddhī’ti. Na kho pana so, sāriputta, āvāso sulabharūpo yo mayā anāvuṭṭhapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi. Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati: ‘itipi so bhagavā anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ā
There are some ascetics and brahmins who have this doctrine and view: ‘Purity comes from abode of rebirth.’ But it’s not easy to find an abode where I haven’t previously abided … And there’s no way Sunakkhatta will infer about me from the teaching: ‘That Blessed One wields the many kinds of psychic power: multiplying himself 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
沙門・婆羅門の中には、「清浄は生まれ変わりの住処より来たる」と説き、そのように見る者がいる。しかしながら、我れが過去においていまだ住したことなき住処を見出すことは容易ならざることである……そして、スナッカッタが法に基づいて我れについてこのように推し量ることはあり得ない。「かの世尊は、種々の神通力を自在に行使し給う。すなわち、一身となりて多身となり、多身となりて再び一身となり、あるいは現れ、あるいは消え、壁・城壁・山をも、あたかも虚空を行くがごとく何の障碍もなく通り抜け、大地に潜り込み、また大地より浮かび上がること、あたかも水の中を行くがごとく……」と。
自己
中部経典
趣旨一致
長
Sabbesu bhūtesu nidhāya daṇḍaṁ; Tuvañca pāṇesu asaññatosi, Tasmā ṭhitohaṁ tuvamaṭṭhitosī”ti. Atha kho bhagavā āyasmatā aṅgulimālena pacchāsamaṇena yena sāvatthi tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena rañño pasenadissa kosalassa antepuradvāre mahājanakāyo sannipatitvā uccāsaddo mahāsaddo hoti: “coro te, deva, vijite aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭ
I’ve laid aside violence towards all creatures. But you can’t stop yourself <j>from harming living creatures; that’s why I’ve stopped, but you have not.” Then the Buddha set out for Sāvatthī with Venerable Aṅgulimāla as his second monk. Traveling stage by stage, he arrived at Sāvatthī, where he stayed in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time a crowd had gathered by the gate of King Pasenadi’s royal compound making a colossal racket, “In your realm, Your Majesty, there is a ba
自己
中部経典
趣旨一致
長
‘rūpaṁ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṁ me attā’ti, ayañca mahatī janatā”ti. “Kiñhi te, aggivessana, mahatī janatā karissati? Iṅgha tvaṁ, aggivessana, sakaññeva vādaṁ nibbeṭhehī”ti. “Ahañhi, bho gotama, evaṁ vadāmi: ‘rūpaṁ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṁ me attā’”ti. “Tena hi, aggivessana, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṁ byākareyyāsi. Kiṁ pana rañño khattiyassa muddhāvasittassa, seyyathāpi rañño pasenad
And this big crowd agrees with me!” “What has this big crowd to do with you? Please just unpack your own statement.” “Then, worthy Gotama, what I am saying is this: ‘Form is my self, feeling is my self, perception is my self, choices are my self, consciousness is my self’.” “Well then, Aggivessana, I’ll ask you about this in return, and you can answer as you like. So of course an anointed king such as Pasenadi or Ajātasattu would wield such power, as is their right.” What do you think, Aggivessa
自己
中部経典
趣旨一致
長
yaṁ tvaṁ evaṁ vadesi: ‘rūpaṁ me attā’ti, vattati te tasmiṁ rūpe vaso— evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī”ti? Evaṁ vutte, saccako nigaṇṭhaputto tuṇhī ahosi. Dutiyampi kho bhagavā saccakaṁ nigaṇṭhaputtaṁ etadavoca: Tena kho pana samayena vajirapāṇi yakkho āyasaṁ vajiraṁ ādāya ādittaṁ sampajjalitaṁ sajotibhūtaṁ saccakassa nigaṇṭhaputtassa uparivehāsaṁ ṭhito hoti: “sacāyaṁ saccako nigaṇṭhaputto bhagavatā yāvatatiyaṁ sahadhammikaṁ pañhaṁ puṭṭho na byākarissati etthevassa sattadhā muddhaṁ phāl
When you say, ‘Form is my self,’ do you have power over that form to say: ‘May my form be like this! May it not be like that’?” When he said this, Saccaka kept silent. The Buddha asked the question a second time, Now at that time the spirit Vajirapāṇī, taking up a burning iron thunderbolt, blazing and glowing, stood in the air above Saccaka, thinking, “If this Saccaka doesn’t answer when asked a third time, I’ll blow his head into seven pieces there and then!” And both the Buddha and Saccaka cou
自己
中部経典
趣旨一致
長
“Taṁ kiṁ maññasi, aggivessana, yaṁ tvaṁ evaṁ vadesi: ‘rūpaṁ me attā’ti, vattati te tasmiṁ rūpe vaso— evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī”ti? “No hidaṁ, bho gotama”. “Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṁ pacchimena vā purimaṁ. Taṁ kiṁ maññasi, aggivessana, yaṁ tvaṁ evaṁ vadesi:
“What do you think, Aggivessana? When you say, ‘Form is my self,’ do you have power over that form to say: ‘May my form be like this! May it not be like that’?” “No, worthy Gotama.” “Think about it, Aggivessana! You should think before answering. What you said before and what you said after don’t match up. What do you think, Aggivessana? When you say,
自己
中部経典
趣旨一致
長
Ajanesi vata me, bhante, bhagavā samaṇesu samaṇappemaṁ, samaṇesu samaṇappasādaṁ, samaṇesu samaṇagāravaṁ. Taṁ kiṁ maññasi, gahapati, yathā ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti, api nu tvaṁ evarūpaṁ vohārasamucchedaṁ attani samanupassasī”ti? “Ko cāhaṁ, bhante, ko ca ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo. Ārakā ahaṁ, bhante, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedā. Mayañhi, bhante, pubbe aññatitthiye paribbājake anājā
The Buddha has inspired me to have love, confidence, and respect for ascetics! What do you think, householder? Do you regard yourself as having cut off business in a way comparable to the cutting off of business in each and every respect in the noble one’s training?” “Who am I compared to one who has cut off business in each and every respect in the noble one’s training? I am far from that. Sir, I used to think that the wanderers following other religions were thoroughbreds, and I fed them and t
経典データの出典: SuttaCentral（CC0ライセンス）