以【pajā】為關鍵字搜尋四相應,從各經文段落上下推敲,大致可推出這個詞的意義為:這個世間的所有人(又特指有志修行的人)。

下面諸經中標的世代替換成這個世間的所有人,會比較通順。

增支部您所查詢的「 pajā」相關內容: (共有181個經有)

按:其實沒這麼多經,因為這搜尋結果不是exact match,絕大部分是其他字。例如
pajānāmi pajānāti 了知
sampajāno 正知

相應部您所查詢的「 pajā」相關內容: (共有404個經有)

1.23
「內結縛、外結縛,世代糾結在結縛中,
 我問你這個,喬達摩!誰能解開這結縛?」
“Anto jaṭā bahi jaṭā, jaṭāya jaṭitā pajā;
Taṃ taṃ gotama pucchāmi, ko imaṃ vijaṭaye jaṭan”ti.

SN.1.58/(8). Uppathasuttaṃ
   “Kiṃsu uppatho akkhāto, kiṃsu rattindivakkhayo.
   Kiṃ malaṃ brahmacariyassa, kiṃ sinānamanodakan”ti.
   “Rāgo uppatho akkhāto, vayo rattindivakkhayo;
   Itthī malaṃ brahmacariyassa, etthāyaṃ sajjate pajā.
   Tapo ca brahmacariyañca, taṃ sinānamanodakan”tntti.

   「什麼為邪道所說?什麼日夜滅盡?\\

   什麼是梵行的垢穢?什麼是無水的沐浴?」
   「貪為邪道所說,生命日夜滅盡,
   女人是梵行的垢穢,在這裡人們執著,
   鍛鍊與梵行,那是無水的沐浴。」

註解:「女則累世間(SA.1019);亦惱害世間(GA)」,南傳作「在這裡人們執著」(etthāyaṃ sajjate pajā,直譯為「在這裡這被人們執著」),菩提比丘長老英譯為「在這裡男人們被絆住」(Here menfolk are enmeshed)。按:AN.1.1說:「女子的色持續遍取男子的心」;AN.1.6說:「男子的色持續遍取女子的心」

1.76
貪欲是[正]法的障礙,生命日夜滅盡。
女人是梵行的垢穢,在這裡人們執著,
同上

6.1
那時,當世尊獨處、獨坐時,心中生起了這樣的深思:
「被我證得的這個法是甚深的、難見的、難覺的、寂靜的、勝妙的、超越推論的、微妙的、被賢智者所體驗的。然而,這世代在阿賴耶中歡樂,在阿賴耶中得歡樂,在阿賴耶中得喜悅;又,對在阿賴耶中歡樂,在阿賴耶中得歡樂,在阿賴耶中得喜悅的世代來說,此處是難見的
“adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.
Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā.Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ idappaccayatāpaṭiccasamuppādo.

6.2
那時,世尊這麼想:
「是為了未完成的戒蘊之完成,而會恭敬、尊敬、住於依止其他沙門、婆羅門,然而,我不見在包括天、魔、梵的世間;包括沙門、婆羅門、天、人的世代中,有比我自己戒更具足,我能恭敬、尊敬、住於依止的其他沙門、婆羅門。
Atha kho bhagavato etadahosi– “aparipuṇṇassa kho sīlakkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ Na kho panāhaṃ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya attanā sīlasampannataraṃ aññaṃ samaṇaṃ vā brāhmaṇaṃ vā, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ.

7.7
在一旁坐好後,清淨者婆羅墮若婆羅門在世尊面前說這偈頌:
「世間任何婆羅門都不清淨,即使是持戒者與修苦行者,
 明與行具足者,他清淨,非其他人。」
“Na brāhmaṇo sujjhati koci, loke sīlavāpi tapokaraṃ.

Vijjācaraṇasampanno, so sujjhati na aññā itarā pajā”ti.

7.9
「那麼,喬達摩先生!我應將這殘餘供物施與誰?」
「婆羅門!在包括天、魔、梵的世間;包括沙門、婆羅門、天、人的世代中,婆羅門!除了如來或如來的弟子以外,我不見任何能食用、完全消化那殘餘供物者,那樣的話,婆羅門!請你丟棄那殘餘供物到少草處,或沈入無蟲的水中。」
“Na khvāhaṃ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yasseso habyaseso bhutto sammā pariṇāmaṃ gaccheyya aññatra, brāhmaṇa, tathāgatassa vā tathāgatasāvakassa vā.

8.3
「請你捨斷慢,喬達摩!請你捨斷所有慢之路,
 在慢之路中如入夢,長久地,你已懊悔。
 人們被詆毀所塗污,被慢殺害,跌落地獄,
“Mānaṃ pajahassu gotama, mānapathañca pajahassu;

Asesaṃ mānapathasmiṃ, samucchito vippaṭisārīhuvā cirarattaṃ.\\

“Makkhena makkhitā pajā, mānahatā nirayaṃ papatanti;

10.3,10.12夜叉問難佛陀
「朋友!在包括天、魔、梵的世間;包括沙門、婆羅門、天、人的世代中,我不見任何能使我的心混亂,或能使我的心臟破裂,或能抓住[我的]腳後,丟過恒河的另一岸者,但,朋友!問你想問的吧!」 “Na khvāhaṃ taṃ, āvuso, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo me cittaṃ vā khipeyya hadayaṃ vā phāleyya pādesu vā gahetvā pāragaṅgāya khipeyya; api ca tvaṃ, āvuso, puccha yadā kaṅkhasī”ti.

12.60 「阿難!不是這樣,阿難!不是這樣,阿難!這緣起是甚深與顯現甚深的。阿難!由於此法的不領悟、不貫通,這樣,這世代成為糾纏的線軸、打結的線球,為蘆草與燈心草團,不能超越苦界、惡趣、下界、輪迴。 “Mā hevaṃ, ānanda, mā hevaṃ, ānanda! Gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca. Etassa, ānanda, dhammassa ananubodhā appaṭivedhā evamayaṃ pajā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati.

14.31 比丘們!但當我對這些四界這樣如實證知:樂味是樂味、過患是過患、出離是出離,比丘們!我在包括天、魔、梵的世間;包括沙門、婆羅門、天、人的世代中,才自稱『已現正覺無上遍正覺』。又,我的智與見生起:『我的解脫不可動搖,這是我最後一次的生,現在,沒有再有了。 “Yato ca khvāhaṃ, bhikkhave, imāsaṃ catunnaṃ dhātūnaṃ evaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi– ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.

14.33 比丘們!但當眾生對這些四界如實證知:樂味是樂味、過患是過患、出離是出離,比丘們!眾生從這包括天、魔、梵的世間;包括沙門、婆羅門、天、人的世代中出離、離縛、脫離,以離被限制之心而住。 “Yato ca kho, bhikkhave, sattā imāsaṃ catunnaṃ dhātūnaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññaṃsu, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā vimariyādikatena cetasā viharantī”ti.

22.26 比丘們!但當我對這些五取蘊這樣如實證知:樂味是樂味、過患是過患、出離是出離,比丘們!我在包括天、魔、梵的世間;包括沙門、婆羅門、天、人的世代中,才自稱『已現正覺無上遍正覺』。又,我的智與見生起:『我的解脫不可動搖,這是我最後一次的生,現在,沒有再有了。 Yato ca khvāhaṃ, bhikkhave, imesaṃ pañcannaṃ upādānakkhandhānaṃ evaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ; athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi– ‘akuppā me vimutti; ayamantimā jāti; natthi dāni punabbhavo’”ti.

35.13 比丘們!但當我對這些六內處這樣如實證知:樂味是樂味、過患是過患、出離是出離,比丘們!我在包括天、魔、梵的世間;包括沙門、婆羅門、天、人的世代中,才自稱『已現正覺無上遍正覺』。又,我的智與見生起:『我的解脫不可動搖,這是我最後一次的生,現在,沒有再有了。 Yato ca khvāhaṃ, bhikkhave, imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ evaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi– ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.

中部82經 他以證智自作證後,為這包括天、魔、梵的世界;包括沙門、婆羅門的世代;包括諸天、人宣說,他教導開頭是善、中間是善、完結是善;意義正確、辭句正確的法 So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ

中部95經 又,那位喬達摩尊師有這樣的好名聲被傳播著:『像這樣,那位世尊是阿羅漢、遍正覺者、明與行具足者、善逝、世間知者、應該被調御人的無上調御者、人天之師、佛陀、世尊。』他以證智自作證後,為這包括天、魔、梵的世界;包括沙門、婆羅門的世代;包括諸天、人宣說,他教導開頭是善、中間是善、完結是善;意義正確、辭句正確的法,他宣說唯獨圓滿、遍清淨的梵行 So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.

中部95經 先生們!沙門喬達摩確實是業論者、[有]作業論者、對無惡婆羅門的人們之尊敬者,……(中略)。 samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya …pe…

2021 7/10

菩提長老英譯: If the world with its devas, Māra, and Brahmā, this population with its ascetics and brahmins, its devas and humans, would observe the uposatha complete in eight factors, that would lead to the welfare and happiness of the world for a long time.

If these great sal trees would observe the uposatha complete in eight factors, that would lead to the welfare and happiness of these great sal trees for a long time, [if they could choose].1715 How much more then for a human being!”

【假使在這具有天、魔、梵、沙門、婆羅門等天人眾的世間,諸天與人能受持八支齋戒,這個具有天、魔、梵、沙門、婆羅門等天人眾的世間,諸天與人將有長時間的利益與安樂。】

2022/01/17 Update:用【假使】是適當的,因為文法上是願望式optative。如果的肯定語氣落在50、60%,但假使、可能、期望、想像,個人認為都只有30%。

採用假使,樹木受戒就順理成章成為一種單純的想像、假設說法。

614. 可能/願望祈願式 (The Optative)

(i)可能、願望式表達 “可能、能夠、適合、同意或許可、命令、希望、條件”,也被用在訂立規則、戒條。

(ii)適合性: tvaṃ tattha gaccheyyāsi (你應該去那裡, you should go there.)

(iii)願望: ahaṃ imaṃ tumhākaṃ bhājetvā dadeyyaṃ [這個分配後我可能會給你們, I would divide and give it to you, but... Bhajeti (bhaj + e)分配,分開]

(iv)命令: - tvaṃ pana ito paṭṭhāya ovādānusāsaniyaṃ dadeyyāsi但是你自此以後應該給予訓誡教導, but thou hence forward, give us instructions and admonitions; [ito paṭṭhāya【無】自此以後,]- udarena nipajjeyyāsi你應側睡, [lie on thy belly. Udara【n.】腹;Nipajjati (ni + pad + ya),躺下,睡。]

(v)可能: api ca nāma gaccheyyāmi (儘管這麼說,然而我或許會去。I may go.)

(vi)當表達條件,前面通常會有ce, sace, yadi (如果): - sāmi, sace imāya velāya tava sapattaṃ passeyyāsi kin ti taṃ kareyyāsi? (王啊!如果此時你看到仇敵,你會對它做什麼? Lord, if, at this time thou should see thy enemy, what would thou do to him? ) [sāmī【m.】統治者,主人,丈夫。Vela【f.】時間。Sapatta【m.】對手,仇敵。]

(vii)要表達想像、假設,單字yathā有時被用於可能願望式:- yathā mahārāja koci

devapuriso padīpaṃ padīpeyya大王!要是有任何天、人點燃一盞燈, were, maharaja, a man to light a lamp... [Padipa,【m.】燈]

(viii)表達同意: tvaṃ idāni gaccheyyāsi (你現在可以走了, thou may now go.)

 
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