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経典: 長部経典
✕ クリア
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vīsativassasahassāyukānaṁ manussānaṁ cattārīsavassasahassāyukā puttā bhavissanti … cattārīsavassasahassāyukānaṁ manussānaṁ asītivassasahassāyukā puttā bhavissanti … asītivassasahassāyukesu, bhikkhave, manussesu pañcavassasatikā kumārikā alaṁpateyyā bhavissanti. 7. Saṅkharājauppatti Asītivassasahassāyukesu, bhikkhave, manussesu tayo ābādhā bhavissanti, icchā, anasanaṁ, jarā. Asītivassasahassāyukesu, bhikkhave, manussesu ayaṁ jambudīpo iddho ceva bhavissati phīto ca, kukkuṭasampātikā gāmanigamarāj
40,000 years, and finally 80,000 years. Among the humans who live for 80,000 years, girls will be marriageable at five hundred. 7. The Time of King Saṅkha Among the humans who live for 80,000 years, there will be just three afflictions: greed, starvation, and old age. The Black Plum Tree Land will be successful and prosperous. The villages, towns, and capital cities will be no more than a chicken’s flight apart. And the land will be so full of humans you’d think they were squashed together, like
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Tassimāni satta ratanāni bhavissanti, seyyathidaṁ— cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ. Parosahassaṁ kho panassa puttā bhavissanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasissati. 8. Metteyyabuddhuppāda Asītivassasahassāyukesu, bhikkhave, manussesu metteyyo nāma bhagavā loke uppajjissati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū an
He will have the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure. He will have over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he will reign by principle, without rod or sword. 8. The Arising of the Buddha Metteyya And the Blessed One named Metteyya will arise in the world—perfected, a fully awakened Buddha, accomplished in k
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Te ca ātappamakaruṁ, sutvā buddhassa sāsanaṁ; Vītarāgehi pakkāmuṁ, Atha kho tā devatā seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evameva—suddhāvāsesu devesu antarahitā bhagavato purato pāturahesuṁ. Cittamattano ujukaṁ akaṁsu; Sārathīva nettāni gahetvā, Indriyāni rakkhanti paṇḍitā”ti. Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi: “Chetvā khīlaṁ chetvā palighaṁ, Indakhīlaṁ ūhacca manejā;
Those monks grew keen, hearing the Buddha’s instruction. The army fled from those free of passion, Then, as easily as a strong person would extend or contract their arm, they vanished from the Pure Abodes and reappeared in front of the Buddha. they’ve straightened their own minds. Like a charioteer holding the reins, the astute ones protect their senses.” Then another deity spoke this verse in the Buddha’s presence: “They snapped the post and snapped the cross-bar, unstirred, they tore out Indra
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tisso ca vidhā. Ayaṁ vuccati, brāhmaṇa, tividhā yaññasampadā soḷasaparikkhārā”ti. Dakkhiṇena yaññavāṭassa amaccā pārisajjā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ. Pacchimena yaññavāṭassa brāhmaṇamahāsālā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ. Uttarena yaññavāṭassa gahapatinecayikā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ. Tesupi kho, brāhmaṇa, yaññesu neva gāvo haññiṁsu, na ajeḷakā haññiṁsu, na kukkuṭasūkarā haññiṁsu, na vividhā pāṇā saṅghātaṁ āpajjiṁsu, na rukkhā chijjiṁsu yūpatthāya
and three modes. Brahmin, this is called the sacrifice accomplished with three modes and sixteen accessories.” The ministers and councillors of town and country set up gifts to the south of the sacrificial enclosure. The well-to-do brahmins of town and country set up gifts to the west of the sacrificial enclosure. The well-off householders of town and country set up gifts to the north of the sacrificial enclosure. And brahmin, in that sacrifice too no cattle were killed, no goats were killed, an
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Tena kho pana samayena kūṭadanto brāhmaṇo uparipāsāde divāseyyaṁ upagato hoti. Addasā kho kūṭadanto brāhmaṇo khāṇumatake brāhmaṇagahapatike khāṇumatā nikkhamitvā saṅghasaṅghī gaṇībhūte yena ambalaṭṭhikā tenupasaṅkamante. Disvā khattaṁ āmantesi: “kiṁ nu kho, bho khatte, khāṇumatakā brāhmaṇagahapatikā khāṇumatā nikkhamitvā saṅghasaṅghī gaṇībhūtā yena ambalaṭṭhikā tenupasaṅkamantī”ti? “Atthi kho, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena sad
Now at that time the brahmin Kūṭadanta had retired to the upper floor of his stilt longhouse for his midday nap. He saw the brahmins and householders heading for Ambalaṭṭhikā, and addressed his butler, “My butler, why are the brahmins and householders headed for Ambalaṭṭhikā?” “The ascetic Gotama has arrived at Khāṇumata and is staying at Ambalaṭṭhikā. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the
⚠ 出家者向けの文脈
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atha ca pana me vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya tiṭṭhatī’ti. So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ asmīti vigate ayamahamasmīti asamanupassato, cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. atha ca panassa vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. Nissaraṇaṁ heta
Yet somehow the dart of doubt and indecision still occupies my mind.’ They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. It’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”, contact through the eye, ear, nose, tongue, body, and mind. yet somehow the dart of doubt and indecision still occupy the min
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“Evaṁ, bho”ti kho so khattā kūṭadantassa brāhmaṇassa paṭissutvā yena khāṇumatakā brāhmaṇagahapatikā tenupasaṅkami. upasaṅkamitvā khāṇumatake brāhmaṇagahapatike etadavoca: “sutaṁ kho pana metaṁ: ‘samaṇo gotamo tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ jānātī’ti. Na kho panāhaṁ jānāmi tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ. Icchāmi cāhaṁ mahāyaññaṁ yajituṁ. Yannūnāhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ puccheyyan”ti. Atha kho kūṭadanto brāhmaṇo khattaṁ āmantesi
“Yes, worthy sir,” replied the butler, and did as he was asked. “I’ve heard that the ascetic Gotama knows how to accomplish the sacrifice with three modes and sixteen accessories. I don’t know about that, but I wish to perform a great sacrifice. Why don’t I ask him how to accomplish the sacrifice with three modes and sixteen accessories?” Then Kūṭadanta addressed his butler, “Well then, go to the brahmins and householders and say to them: ‘Sirs, the brahmin Kūṭadanta asks 2. The Qualities of Kūṭ
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Bhavañhi kūṭadanto sīlavā vuddhasīlī vuddhasīlena samannāgato …pe… Bhavañhi kūṭadanto kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe… Bhavañhi kūṭadanto bahūnaṁ ācariyapācariyo tīṇi māṇavakasatāni mante vāceti, bahū kho pana nānādisā nānājanapadā māṇavakā āgacchanti bhoto kūṭadantassa santike mantatthikā mante adhiyitukāmā …pe… Bhavañhi kūṭadanto jiṇṇo vuddho mahallako addhagato vayoanuppatto. Samaṇo gotamo taruṇo ceva taruṇapabbajito ca …
You are ethical, mature in ethical conduct. … You’re a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning. … You teach the tutors of many, and teach three hundred young students to recite the hymns. Many students come from various districts and countries for the sake of the hymns, wishing to learn the hymns. … You’re old, elderly and senior, advanced in years, and have reached the final stage of life. The ascetic Gotama is young, and has new
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Duddiṭṭharūpaṁ vata addasāma, Sahadhammike hīnakāyūpapanne. Gandhabbakāyūpagatā bhavanto, Buddhe ca dhamme ca abhippasannā, Devānamāgacchatha pāricariyaṁ; Agāre vasato mayhaṁ, Imaṁ passa visesataṁ. Itthī hutvā svajja pumomhi devo, Dibbehi kāmehi samaṅgibhūto’; Te coditā gotamasāvakena,
It’s a sad sight I see, good fellows, fellow practitioners in a lesser realm. Reborn in the host of centaurs, I was devoted to the Buddha and the teaching, only to wait upon the gods. Meanwhile, I dwelt in a house— but see my distinction now! Having been a woman now I’m a male god, blessed with heavenly sensual pleasures.” Scolded by that disciple of Gotama,
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Deve tāvatiṁse abhikkamanti’; Saṁvegajātassa vaco nisamma, So gopako vāsavamajjhabhāsi. ‘Buddho janindatthi manussaloke, Kāmābhibhū sakyamunīti ñāyati; Tasseva te puttā satiyā vihīnā, Sakkassa puttomhi mahānubhāvo; Coditā mayā te satimajjhalatthuṁ’. Tiṇṇaṁ tesaṁ āvasinettha eko, Gandhabbakāyūpagato vasīno;
but now they pass us by!” Heeding the speech of one so moved, Gopaka addressed Vāsava, “There is a Buddha, a lord of men, in the world. Known as the Sakyan Sage, <j>he’s mastered the senses. Those sons of his lost their memory; I’m now a mighty, dazzling son of Sakka, but when scolded by me they gained it back. Of the three, there is one who remains dwelling in the host of centaurs.
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Idha panāvuso, bhikkhu evaṁ vadeyya: ‘muditā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Atha ca pana me arati cittaṁ pariyādāya tiṭṭhatī’ti, so ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. Nissaraṇaṁ hetaṁ, āvuso, aratiyā, yadidaṁ muditā cetovimuttī’ti. Idha panāvuso,
Take another mendicant who says: ‘I’ve developed the heart’s release by rejoicing. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow discontent still occupies my mind.’ They should be told, ‘Not so, venerable! … eye, ear, nose, tongue, body, and mind consciousness. For it is the heart’s release by rejoicing that is the escape from discontent.’ Take another mendicant who says: ‘I’ve developed the heart’s release by equanimit
⚠ 出家者向けの文脈
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“Taggha no, bhante, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā”ti. “Yathā kathaṁ pana vo, vāseṭṭha, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā”ti? “Brāhmaṇā, bhante, evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā. Brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā. Brāhmaṇāva sujjhanti, no abrāhmaṇā. Brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā. 15. Bodhipakkhiyabhāvanā Khattiyopi k
“Actually, sir, the brahmins do insult and abuse us with their typical insults to the fullest extent, holding nothing back.” “But how do the brahmins insult you?” “Sir, the brahmins say: ‘Only brahmins are the best class; other classes are inferior. Only brahmins are the light class; other classes are dark. Only brahmins are purified, not others. Only brahmins are the Divinity’s true-born sons, born from his mouth, born of the Divinity, created by the Divinity, heirs of the Divinity. 15. The Qua
⚠ 出家者向けの文脈
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Puna caparaṁ, ānanda, yadā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṁ aṭṭhamo hetu aṭṭhamo paccayo mahato bhūmicālassa pātubhāvāya. Ime kho, ānanda, aṭṭha hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya. 17. Aṭṭhaparisā Aṭṭha kho imā, ānanda, parisā. Katamā aṭṭha? Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā. Abhijānāmi kho panāhaṁ, ān
Furthermore, when the Realized One becomes fully extinguished in the element of extinguishment with no residue, the earth shakes and rocks and trembles. This is the eighth cause and reason for a great earthquake. These are the eight causes and reasons for a great earthquake. 17. Eight Assemblies There are, Ānanda, these eight assemblies. What eight? 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
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Ijjhatāvuso, sīlavato cetopaṇidhi vītarāgattā. Aṭṭha parisā— khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā. So nipajjati na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Aṭṭha lokadhammā— lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañca. Aṭṭha abhibhāyatanāni. Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tā
The heart’s wish of an ethical person succeeds because of their freedom from desire. <em>Eight assemblies:</em> 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. They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. <em>Eight worldly conditions:</em> gain and loss, fa
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sotabbañcassa maññanti; no ca kho sutvā pasīdanti …pe… sutvā cassa pasīdanti; no ca kho pasannākāraṁ karonti …pe… pasannākārañca karonti; no ca kho tathattāya paṭipajjanti …pe… tathattāya ca paṭipajjanti; no ca kho paṭipannā ārādhentī’ti. Te: ‘mā hevan’tissu vacanīyā. ‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadati, pañhañca naṁ pucchanti, pañhañca nesaṁ puṭṭho byākaroti, pañhassa ca veyyākaraṇena cittaṁ ārādheti, sotabbañcassa maññanti, sutvā cassa pasīdanti, pasannākā
Or they’re not confident after listening. … Or they don’t demonstrate their confidence. … Or they don’t practice accordingly. … Or they don’t succeed in their practice.’ They should be told, ‘Not so!’ What should be said is this: ‘The ascetic Gotama roars his lion’s roar; he roars it in the assemblies; he roars it boldly; they question him; he answers their questions; his answers are satisfactory; they think him worth listening to; they’re confident after listening; they demonstrate their confid
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‘sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, no ca kho visārado nadatī’ti. Te: ‘mā hevan’tissu vacanīyā. ‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadatī’ti evamassu, kassapa, vacanīyā. Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: 7. Titthiyaparivāsakathā Ekamidāhaṁ, kassapa, samayaṁ rājagahe viharāmi gijjhakūṭe pabbate. Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti. Tatra maṁ aññataro tapabrahma
‘The ascetic Gotama roars his lion’s roar, and he roars it in the assemblies. But he doesn’t roar it boldly.’ They should be told, ‘Not so!’ What should be said is this: ‘The ascetic Gotama roars his lion’s roar, he roars it in the assemblies, and he roars it boldly.’ It’s possible that wanderers of other religions might say: 7. The Probation For One Previously Ordained Kassapa, this one time I was staying near Rājagaha, on the Vulture’s Peak Mountain. Sir, may I receive the going forth, the ord
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“handa dāni, bhikkhave, āmantayāmi vo, vayadhammā saṅkhārā, appamādena sampādetha. Naciraṁ tathāgatassa parinibbānaṁ bhavissati. Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī”ti. Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: “Paripakko vayo mayhaṁ, Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “gaccha tvaṁ, ānanda, yassadāni kālaṁ maññasī”ti.
“Come now, mendicants, I say to you all: ‘Conditions fall apart. Persist with diligence.’ The full extinguishment of the Realized One will be soon. Three months from now the Realized One will be fully extinguished.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say: “I’ve reached a ripe old age, Then the Buddha got up and said to Venerable Ānanda, “Go now, Ānanda, at your convenience.”
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Atha kho pukkuso mallaputto aññataraṁ purisaṁ āmantesi: “iṅgha me tvaṁ, bhaṇe, siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ āharā”ti. “Evaṁ, bhante”ti kho so puriso pukkusassa mallaputtassa paṭissutvā taṁ siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ āhari. Atha kho pukkuso mallaputto taṁ siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ bhagavato upanāmesi: “idaṁ, bhante, siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ, taṁ me bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti. “Tena hi, pukkusa, ekena maṁ acchādehi, ekena ānandan”ti. “Evaṁ, bhante”ti
Then Pukkusa addressed a certain man, “Go on then, I must say, fetch me a pair of ready to wear garments the color of mountain gold.” “Yes, sir,” replied that man, and did as he was asked. Then Pukkusa brought the garments to the Buddha, “Sir, please accept this pair of ready to wear garments the color of mountain gold from me out of sympathy.” “Well then, Pukkusa, clothe me in one, and Ānanda in the other.” “Yes, sir,” replied Pukkusa, and did so. Then the Buddha educated, encouraged, fired up,
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yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca. Yaṁ vo mayā senāsanaṁ anuññātaṁ, alaṁ vo taṁ 9. Sukhallikānuyoga Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: Puna caparaṁ, cunda, idhekacco adinnaṁ ādiyitvā ādiyitvā attānaṁ sukheti pīṇeti. Ayaṁ dutiyo sukhallikānuyogo. Puna caparaṁ, cunda, idhekacco musā bhaṇitvā
only to sustain this body, avoid harm, and support spiritual practice; so that you will put an end to old discomfort and not give rise to new discomfort, and will keep on living blamelessly and at ease. I have allowed lodgings for you that suffice 9. Indulgence in Pleasure It’s possible that wanderers of other religions might say, Furthermore, someone makes themselves happy and pleased by theft. This is the second kind of indulgence in pleasure. Furthermore, someone makes themselves happy and pl
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趣旨一致
長
Taṁ bhagavato kāyaṁ upanāmitaṁ hataccikaṁ viya khāyati. Atha kho āyasmā ānando bhagavantaṁ etadavoca: “acchariyaṁ, bhante, abbhutaṁ, bhante, yāva parisuddho, bhante, tathāgatassa chavivaṇṇo pariyodāto. Idaṁ, bhante, siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ bhagavato kāyaṁ upanāmitaṁ hataccikaṁ viya khāyatī”ti. “Evametaṁ, ānanda, evametaṁ, ānanda, dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto. Katamesu dvīsu? hemavaṇṇo asobhathāti. Yañca, ānanda, rattiṁ tathāgato anuttara
But when placed by the Buddha’s body they seemed to lose their shine. Then Ānanda said to the Buddha, “It’s incredible, sir, it’s amazing, how pure and bright is the color of the Realized One’s skin. When this pair of ready to wear garments the color of mountain gold is placed by the Buddha’s body they seem to lose their sheen.” “That’s so true, Ānanda, that’s so true! There are two times when the color of the Realized One’s skin becomes extra pure and bright. What two? his snow gold skin glowed
経典データの出典: SuttaCentral（CC0ライセンス）