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経典: 長部経典
✕ クリア
智慧
長部経典
趣旨一致
長
Ahañce kho pana “idaṁ kusalan”ti yathābhūtaṁ appajānanto, “idaṁ akusalan”ti yathābhūtaṁ appajānanto, “idaṁ kusalan”ti vā byākareyyaṁ, “idaṁ akusalan”ti vā byākareyyaṁ, taṁ mamassa musā. Yaṁ mamassa musā, so mamassa vighāto. Yo mamassa vighāto so mamassa antarāyo’ti. Iti so musāvādabhayā musāvādaparijegucchā nevidaṁ kusalanti byākaroti, na panidaṁ akusalanti byākaroti, tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ: ‘evantipi me no; tathātipi me no; aññathātipi me no; no
If I were to declare that something was skillful or unskillful I might be wrong. That would be stressful for me, and that stress would be an obstacle.’ So from fear and disgust with false speech they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops: ‘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
智慧
長部経典
趣旨一致
長
Evaṁ vutte, kevaṭṭa, cātumahārājikā devā taṁ bhikkhuṁ etadavocuṁ: ‘mayampi kho, bhikkhu, na jānāma: Atthi kho, bhikkhu, cattāro mahārājāno amhehi abhikkantatarā ca paṇītatarā ca. Te kho etaṁ jāneyyuṁ: Atha kho so, kevaṭṭa, bhikkhu yena cattāro mahārājāno tenupasaṅkami; upasaṅkamitvā cattāro mahārāje etadavoca: Evaṁ vutte, kevaṭṭa, cattāro mahārājāno taṁ bhikkhuṁ etadavocuṁ: ‘mayampi kho, bhikkhu, na jānāma: Atthi kho, bhikkhu, tāvatiṁsā nāma devā amhehi abhikkantatarā ca paṇītatarā ca. Tamenaṁ s
When he said this, those gods said to him, ‘Mendicant, we too do not know this. But the four great kings are our superiors. They might know.’ Then he approached the four great kings and asked the same question. But they also said to him, ‘Mendicant, we too do not know this. But the gods of the thirty-three … But the one lacking faith and confidence would say to them: ‘There’s a spell named Māṇikā.
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
pahūtajivho hoti … brahmassaro hoti karavīkabhāṇī … abhinīlanetto hoti … gopakhumo hoti … uṇṇā bhamukantare jātā hoti, odātā mudutūlasannibhā. Yampi, bhikkhave, mahāpurisassa uṇṇā bhamukantare jātā hoti, odātā mudutūlasannibhā, idampi, bhikkhave, mahāpurisassa mahāpurisalakkhaṇaṁ bhavati. Puna caparaṁ, bhikkhave, mahāpuriso uṇhīsasīso hoti. Yampi, bhikkhave, mahāpuriso uṇhīsasīso hoti, idampi, bhikkhave, mahāpurisassa mahāpurisalakkhaṇaṁ bhavati. Idha, bhikkhave, mahāpuriso suppatiṭṭhitapādo hot
He has a large tongue. He has the voice of the Divinity, <j>like a cuckoo’s call. His eyes are indigo. He has eyelashes like a cow’s. Between his eyebrows there grows a tuft, soft and white like cotton-wool. The crown of his head is like a turban. He has well-planted feet. On the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail. He has stretched heels. He has long fingers.
智慧
長部経典
趣旨一致
長
1. Rājāmaccakathā Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi. Tena kho pana samayena rājā māgadho ajātasattu vedehiputto tadahuposathe pannarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā rājāmaccaparivuto uparipāsādavaragato nisinno hoti. Atha kho rājā māgadho ajātasattu vedehiputto tadahuposathe udānaṁ udānesi: “ramaṇīyā vata bho dosinā ratti, abhirūpā vata bho dosinā ratti, dassanīyā
1. A Discussion With the King’s Ministers So I have heard. At one time the Buddha was staying near Rājagaha in the Mango Grove of Jīvaka Komārabhacca, together with a large Saṅgha of 1,250 mendicants. Now, at that time it was the sabbath—the Komudī full moon on the fifteenth day of the fourth month—and King Ajātasattu of Magadha, son of the princess of Videha, was sitting upstairs in the royal longhouse surrounded by his ministers. Then Ajātasattu of Magadha, son of the princess of Videha, expre
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. uddhaṁ ṭhapetha … omuddhakaṁ ṭhapetha … pāṇinā ākoṭetha … leḍḍunā ākoṭetha … daṇḍena ākoṭetha … satthena ākoṭetha … odhunātha sandhunātha niddhunātha, appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā’ti. Te taṁ purisaṁ odhunanti sandhunanti niddhunanti. Nevassa mayaṁ jīvaṁ nikkhamantaṁ passāma.
there is no afterlife.” to stand him upright, to stand him upside down; to strike him with fists, stones, rods, and swords; and to give him a good shaking in hope of seeing his soul escape. They do all these things. But we don’t see his soul escaping.
智慧
長部経典
趣旨一致
長
Iti ime asīti dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā. Ayaṁ sattamo hetu sattamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati. Puna caparaṁ, āvuso, bhikkhu pañcasu upādānakkhandhesu, udayabbayānupassī viharati: ‘iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo; iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo; iti saññā iti saññāya samudayo iti saññāya atthaṅg
So these eighty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One. This is the seventh cause. Furthermore, a mendicant meditates observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception. Such are choic
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti. Idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ. Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṁ kusalan’ti yathābhūtaṁ nappajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ nappajānāti. Tassa evaṁ hoti: ‘ahaṁ kho “idaṁ kusalan”ti yathābhūtaṁ nappajānāmi, “idaṁ akusalan”ti yathābhūtaṁ nappajānāmi. Ahañ
‘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 third ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops. It’s when some ascetic or brahmin doesn’t truly understand what is skillful and what is unskillful. They think: ‘I don’t truly understand what is skillful and what is unskillful. Suppose I were to declare that something was skillful
智慧
長部経典
趣旨一致
長
nimmānaratī nāma devā … sunimmito nāma devaputto … paranimmitavasavattī nāma devā … vasavattī nāma devaputto amhehi abhikkantataro ca paṇītataro ca. Atthi kho, bhikkhu, brahmakāyikā nāma devā amhehi abhikkantatarā ca paṇītatarā ca. Te kho etaṁ jāneyyuṁ: 3. Anusāsanīpāṭihāriya Katamañca, kevaṭṭa, anusāsanīpāṭihāriyaṁ? Idha, kevaṭṭa, bhikkhu evamanusāsati: ‘evaṁ vitakketha, mā evaṁ vitakkayittha, evaṁ manasikarotha, mā evaṁ manasākattha, idaṁ pajahatha, idaṁ upasampajja viharathā’ti.
the gods who love to create … the godling named Sunimmita … the gods who control the creation of others … the godling named Vasavattī … the gods of the Divinity’s host are our superiors. They might know.’ 3. The Demonstration of Instruction And what is the demonstration of instruction? It’s when a mendicant instructs others like this: ‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
“Tadāsi yaṁ bhiṁsanakaṁ, tadāsi lomahaṁsanaṁ; Sabbākāravarūpete, sambuddhe parinibbute”ti. Parinibbute bhagavati ye te tattha bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti vivaṭṭanti, “atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahito”ti. Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti: “Sabbeva nikkhipissanti, “aniccā saṅkhārā, taṁ kutettha labbhā”ti. bhūtā loke samussayaṁ; Yattha etādiso satthā,
“Then there was terror! Then they had goosebumps! When the Buddha, endowed with all fine qualities, became fully quenched.” When the Buddha was fully quenched, some of the mendicants there who were not free of desire, with arms raised, falling down like their feet were chopped off, rolling back and forth, lamented: “Too soon the Blessed One has become fully quenched! Too soon the Holy One has become fully quenched! Too soon the Eye of the World has vanished!” But the mendicants who were free of
智慧
長部経典
趣旨一致
長
Idaṁ vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ. Atha kho so, kevaṭṭa, bhikkhu tathārūpaṁ samādhiṁ samāpajji, yathāsamāhite citte brahmayāniyo maggo pāturahosi. ‘Kahaṁ panāvuso, etarahi so mahābrahmā’ti? ‘Mayampi kho, bhikkhu, na jānāma, yattha vā brahmā yena vā brahmā yahiṁ vā brahmā; api ca, bhikkhu, yathā nimittā dissanti, āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati, brahmuno hetaṁ pubbanimittaṁ pātubhāvāya, yadidaṁ āloko sañjāyati, obhāso pātubhavatī’ti. Atha kho so, kevaṭṭa, bhik
This is called the demonstration of instruction. Then that mendicant attained a state of immersion such that a path to divinity appeared. ‘But reverends, where is that Divinity now?’ ‘We also don’t know where he is or what way he lies. But by the signs that are seen—light arising and radiance appearing—we know that Divinity will appear. For this is the precursor for the appearance of the Divinity, namely light arising and radiance appearing.’ Then he approached the gods of the Divinity’s host an
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
loke appaṭipuggalo; Tathāgato balappatto, sambuddho parinibbuto”ti. Parinibbute bhagavati saha parinibbānā sakko devānamindo imaṁ gāthaṁ abhāsi: Atha kho āyasmā anuruddho bhikkhū āmantesi: Yā pana tā devatā vītarāgā, tā satā sampajānā adhivāsenti: ‘aniccā saṅkhārā, taṁ kutettha labbhā’”ti. Atha kho āyasmā ca anuruddho āyasmā ca ānando taṁ rattāvasesaṁ dhammiyā kathāya vītināmesuṁ. “alaṁ, āvuso, mā socittha mā paridevittha. Nanu etaṁ, āvuso, bhagavatā paṭikacceva akkhātaṁ:
unrivaled in the world, the Realized One, attained to power, the Buddha was fully quenched.” When the Buddha was fully quenched, Sakka, lord of gods, spoke this verse: Then Anuruddha addressed the mendicants: But the deities who are free of desire endure, mindful and aware, thinking: ‘Conditions are impermanent. How could it possibly be otherwise?’” Ānanda and Anuruddha spent the rest of the night talking about Dhamma. “Enough, reverends, do not grieve or lament. Did the Buddha not prepare us fo
智慧
長部経典
趣旨一致
長
“Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti: ‘ayaṁ te, bhante, coro āgucārī; imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti. Tyāhaṁ evaṁ vadāmi: 2.9. Saṅkhadhamaupamā “Tena hi, rājañña, upamaṁ te karissāmi. Te taṁ saṅkhaṁ uttānaṁ nipātesuṁ: ‘vadehi, bho saṅkha, vadehi, bho saṅkhā’ti. Neva so saṅkho saddamakāsi. Te taṁ saṅkhaṁ avakujjaṁ nipātesuṁ, passena nipātesuṁ, dutiyena passena nipātesuṁ, uddhaṁ ṭhapesuṁ, omuddhakaṁ ṭhapesuṁ, pāṇinā ākoṭesuṁ, leḍḍunā ākoṭesuṁ, daṇḍena ākoṭesuṁ, s
“Suppose they were to arrest a bandit, a criminal and present him to me, saying, ‘Sir, this is a bandit, a criminal. Punish him as you will.’ I say to them, 2.9. The Simile of the Horn Blower “Well then, chieftain, I shall give you a simile. They laid that horn on its back, saying, ‘Speak, good horn! Speak, good horn!’ But still the horn made no sound. Then they lay the horn bent over, they lay it on its side, they lay it on its other side; they stood it upright, they stood it upside down; they
智慧
長部経典
趣旨一致
長
Katame aṭṭha dhammā hānabhāgiyā? Aṭṭha kusītavatthūni. Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti, tassa evaṁ hoti: ‘kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontassa kāyo kilamissati, handāhaṁ nipajjāmī’ti. So nipajjati, na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṁ paṭhamaṁ kusītavatthu. Puna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti. Idhāvuso, bhikkhu satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ, ya
<em>What eight things make things worse?</em> Eight grounds for laziness. Firstly, a mendicant has some work to do. They think: ‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’ They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the first ground for laziness. Furthermore, a mendicant has done some work. It’s when a mendicant lives relying on the Teacher or a spiritual c
⚠ 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
‘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
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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
経典データの出典: SuttaCentral（CC0ライセンス）