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経典: 長部経典
✕ クリア
智慧
長部経典
趣旨一致
長
Tena hi, rājañña, taññevettha paṭipucchissāmi, yathā te khameyya, tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, rājañña, “Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti: Yadāhaṁ jānāmi: ‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘santi kho, bho, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “ye te pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī, te kāyassa bhedā paraṁ maraṇā apāyaṁ
Well then, chieftain, I’ll ask you about this in return, and you can answer as you like. What do you think, chieftain? “Even though the worthy Kassapa says this, still I think that When I know that they will not recover from their illness, I go to them and say, ‘Sirs, there are some ascetics and brahmins who have this doctrine and view: “Those who kill living creatures, steal, and commit sexual misconduct; use speech that’s false, divisive, harsh, or nonsensical; and are covetous, malicious, and
智慧
長部経典
趣旨一致
長
Evaṁ vutte, vāseṭṭho māṇavo bhagavantaṁ etadavoca: “sutaṁ metaṁ, bho gotama, samaṇo gotamo brahmānaṁ sahabyatāya maggaṁ desetī”ti. “Sādhu no bhavaṁ gotamo brahmānaṁ sahabyatāya maggaṁ desetu ullumpatu bhavaṁ gotamo brāhmaṇiṁ pajan”ti. “Tena hi, vāseṭṭha, suṇāhi; sādhukaṁ manasi karohi; bhāsissāmī”ti. “Evaṁ, bho”ti kho vāseṭṭho māṇavo bhagavato paccassosi. Atha kho vāseṭṭho māṇavo evamāha: “ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena
When he said this, Vāseṭṭha said to the Buddha, “I have heard, worthy Gotama, that you teach the path to company with Divinity. Please teach us that path and elevate this generation of brahmins.” “Well then, Vāseṭṭha, listen and apply your mind well, I will speak.” “Yes, worthy sir,” replied Vāseṭṭha. Vāseṭṭha said this: “This is the only straight path, the direct route that delivers one who practices it to the company of Divinity; namely, that explained by the brahmin Pokkharasāti.” 4. Teaching
智慧
長部経典
趣旨一致
長
Itthaṁ kho me, bhante, makkhali gosālo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno saṁsārasuddhiṁ byākāsi. Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya; Tassa mayhaṁ, bhante, etadahosi: ‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti. So kho ahaṁ, bhante, makkhalissa gosālassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ. Anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṁ anicchāretvā, tameva vācaṁ anuggaṇhanto a
And so, when I asked the bamboo-staffed ascetic Gosāla about the fruits of the ascetic life apparent in the present life, he answered with the doctrine of purification through transmigration. It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango. I thought: ‘How on earth could one such as I presume to rebuke an ascetic or brahmin living in my realm?’ So I neither approved nor rejected that statement of the bamboo-st
⚠ 初学者には難しい
智慧
長部経典
趣旨一致
長
Buddho samāno idaṁ labhati”. Etamatthaṁ bhagavā avoca. Tatthetaṁ vuccati: Rājā hoti suduppadhaṁsiyo, Manujindo manujādhipati mahānubhāvo; Tidivapuravarasamo bhavati, Suravarataroriva indo. Gandhabbāsurayakkharakkhasebhi, Surehi na hi bhavati suppadhaṁsiyo; Tathatto yadi bhavati tathāvidho,
That’s what he obtains as Buddha.” The Buddha spoke this matter. On this it is said: He became a king so very hard to defeat, a mighty lord and ruler of mankind. He was equal to the best in the city of the Third Heaven, like Indra, the finest of gods. One such as that is not easily beaten by centaurs, titans, spirits, monsters, or gods. If he becomes of that sort,
智慧
長部経典
趣旨一致
長
Tassa mayhaṁ, bhante, etadahosi: ‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti. So kho ahaṁ, bhante, ajitassa kesakambalassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ. 3.4. Pakudhakaccāyanavāda Ekamidāhaṁ, bhante, samayaṁ yena pakudho kaccāyano tenupasaṅkamiṁ; upasaṅkamitvā pakudhena kaccāyanena saddhiṁ sammodiṁ. Sammodanīyaṁ ka
I thought: ‘How on earth could one such as I presume to rebuke an ascetic or brahmin living in my realm?’ So I neither approved nor rejected that statement of Ajita of the hair blanket. I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left. 3.4. The Doctrine of Pakudha Kaccāyana This one time, sir, I approached Pakudha Kaccāyana and exchanged greetings with him. When the greetings and polite conversation were ove
⚠ 初学者には難しい
智慧
長部経典
趣旨一致
長
‘khuddakanagarakaṁ ujjaṅgalanagarakaṁ sākhānagarakan’ti. 1. Kusāvatīrājadhānī Bhūtapubbaṁ, ānanda, rājā mahāsudassano nāma ahosi khattiyo muddhāvasitto cāturanto vijitāvī janapadatthāvariyappatto. Rañño, ānanda, mahāsudassanassa ayaṁ kusinārā kusāvatī nāma rājadhānī ahosi. Puratthimena ca pacchimena ca dvādasayojanāni āyāmena, uttarena ca dakkhiṇena ca sattayojanāni vitthārena. Kusāvatī, ānanda, rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca. Seyyathāpi, ānanda, de
this is a little hamlet, a jungle hamlet, a branch hamlet. 1. The Capital City of Kusāvatī Once upon a time there was a king named Mahāsudassana whose dominion extended to all four sides, and who achieved stability in the country. His capital was this Kusinārā, which at the time was named Kusāvatī. It stretched for twelve leagues from east to west, and seven leagues from north to south. The royal capital of Kusāvatī was successful, prosperous, populous, full of people, with plenty of food. It wa
智慧
長部経典
趣旨一致
長
Te tvaṁ evaṁ vadeyyāsi: ‘tena hi, bho, tassa purisassa kāyaṁ paṇḍumattikāya tikkhattuṁ subbaṭṭitaṁ ubbaṭṭethā’ti. Te tassa purisassa kāyaṁ paṇḍumattikāya tikkhattuṁ subbaṭṭitaṁ ubbaṭṭeyyuṁ. Te tvaṁ evaṁ vadeyyāsi: ‘tena hi, bho, taṁ purisaṁ telena abbhañjitvā sukhumena cuṇṇena tikkhattuṁ suppadhotaṁ karothā’ti. Te taṁ purisaṁ telena abbhañjitvā sukhumena cuṇṇena tikkhattuṁ suppadhotaṁ kareyyuṁ. Te tvaṁ evaṁ vadeyyāsi: ‘tena hi, bho, tassa purisassa kesamassuṁ kappethā’ti. Te tassa purisassa kesa
Then you’d tell them to carefully scrub that man’s body down with pale clay three times, and they’d do so. Then you’d tell them to smear that man’s body with oil, and carefully wash him down with fine paste three times, and they’d do so. Then you’d tell them to dress that man’s hair and beard, and they’d do so. Then you’d tell them to
智慧
長部経典
趣旨一致
長
Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti. ‘tena hi, bho, tassa purisassa mahagghañca mālaṁ mahagghañca vilepanaṁ mahagghāni ca vatthāni upaharathā’ti. Te tassa purisassa mahagghañca mālaṁ mahagghañca vilepanaṁ mahagghāni ca vatthāni upahareyyuṁ. Te tvaṁ evaṁ vadeyyāsi: ‘tena hi, bho, taṁ purisaṁ pāsādaṁ āropetvā pañcakāmaguṇāni upaṭṭhāpethā’ti. Te taṁ purisaṁ pāsādaṁ āropetvā pañcakāmaguṇāni upaṭṭhāpeyyuṁ. Taṁ kiṁ maññasi, rājañña, api nu tassa purisassa sunhātassa suvilittass
For by means of a simile some sensible people understand the meaning of what is said. provide that man with costly garlands, makeup, and clothes, and they’d do so. Then you’d tell them to bring that man up to the stilt longhouse and set him up with the five kinds of sensual stimulation, and they’d do so. What do you think, chieftain? Now that man is nicely bathed and anointed, with hair and beard dressed, bedecked with garlands and bracelets, dressed in white, supplied and provided with the five
智慧
長部経典
趣旨一致
長
‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti. So kho ahaṁ, bhante, pakudhassa kaccāyanassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ, anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ. 3.5. Nigaṇṭhanāṭaputtavāda Ekamidāhaṁ, bhante, samayaṁ yena nigaṇṭho nāṭaputto tenupasaṅkamiṁ; upasaṅkamitvā nigaṇṭhena nāṭaputtena saddhiṁ sammodiṁ. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ek
‘How on earth could one such as I presume to rebuke an ascetic or brahmin living in my realm?’ So I neither approved nor rejected that statement of Pakudha Kaccāyana. I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left. 3.5. The Doctrine of the Jain Ascetic of the Ñātika Clan This one time, sir, I approached the Jain Ñātika and exchanged greetings with him. When the greetings and polite conversation were over,
⚠ 初学者には難しい
智慧
長部経典
趣旨一致
長
Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma, dhammañca bhikkhusaṅghañca. Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti. “Iti kira, vāseṭṭha, tvaṁ evaṁ vadesi: ‘ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena pokkharasātinā’ti. Bhāradvājo māṇavo evamāha: ‘ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena tārukkhenā’ti. Atha kismiṁ pana vo, vāseṭṭha, viggaho, ki
We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.” “So, Vāseṭṭha, it seems that you say that the straight path is that explained by Pokkharasāti, while Bhāradvāja says that the straight path is that explained by Tārukkha. But what exactly is your disagreement about?”
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
Phalikamayassa tālassa phalikamayo khandho ahosi veḷuriyamayāni pattāni ca phalāni ca. Lohitaṅkamayassa tālassa lohitaṅkamayo khandho ahosi masāragallamayāni pattāni ca phalāni ca. Masāragallamayassa tālassa masāragallamayo khandho ahosi lohitaṅkamayāni pattāni ca phalāni ca. Sabbaratanamayassa tālassa sabbaratanamayo khandho ahosi, sabbaratanamayāni pattāni ca phalāni ca. Niṭṭhite kho panānanda, dhamme pāsāde niṭṭhitāya dhammāya ca pokkharaṇiyā rājā mahāsudassano ‘ye tena samayena samaṇesu vā s
The crystal palms had trunks of crystal, and leaves and fruits of beryl. The ruby palms had trunks of ruby, and leaves and fruits of emerald. The emerald palms had trunks of emerald, and leaves and fruits of ruby. The palms of all precious things had trunks of all precious things, and leaves and fruits of all precious things. When the palace and its lotus pond were finished, King Mahāsudassana served those who were deemed true ascetics and brahmins with all they desired. Then he ascended the Pal
智慧
長部経典
趣旨一致
長
Te ‘sādhū’ti paṭissutvā taṁ purisaṁ tamhā gūthakūpā uddhareyyuṁ. Te tvaṁ evaṁ vadeyyāsi: ‘tena hi, bho, tassa purisassa kāyā veḷupesikāhi gūthaṁ sunimmajjitaṁ nimmajjathā’ti. Te ‘sādhū’ti paṭissutvā tassa purisassa kāyā veḷupesikāhi gūthaṁ sunimmajjitaṁ nimmajjeyyuṁ.
and they’d agree to do so. Then you’d tell them to carefully scrape the dung off that man’s body with bamboo scrapers, and they’d agree to do so.
智慧
長部経典
趣旨一致
長
Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṁ sannipāto ahosi vīsatibhikkhusahassāni. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ. Mayhaṁ, bhikkhave, etarahi eko sāvakānaṁ sannipāto ahosi aḍḍhateḷasāni bhikkhusatāni. Mayhaṁ, bhikkhave, ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggup
Kassapa had one gathering of disciples—20,000 mendicants who had ended their defilements. I have had one gathering of disciples—1,250 mendicants who had ended their defilements. Vipassī had as chief attendant a mendicant named Asoka. Sikhī had as chief attendant a mendicant named Khemaṅkara. Vessabhū had as chief attendant a mendicant named Upasanta. Kakusandha had as chief attendant a mendicant named Buddhija. Koṇāgamana had as chief attendant a mendicant named Sotthija. Kassapa had as chief at
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
‘Taṁ kiṁ maññasi, sunakkhatta, yatheva te ahaṁ acelaṁ korakkhattiyaṁ ārabbha byākāsiṁ, tatheva taṁ vipākaṁ, aññathā vā’ti? ‘Yatheva me, bhante, bhagavā acelaṁ korakkhattiyaṁ ārabbha byākāsi, tatheva taṁ vipākaṁ, no aññathā’ti. ‘Taṁ kiṁ maññasi, sunakkhatta, yadi evaṁ sante kataṁ vā hoti uttari manussadhammā iddhipāṭihāriyaṁ, akataṁ vā’ti? ‘Addhā kho, bhante, evaṁ sante kataṁ hoti uttari manussadhammā iddhipāṭihāriyaṁ, no akatan’ti. ‘Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭ
‘What do you think, Sunakkhatta? Did the prediction I made about the aristocrat of Kuru turn out to be correct, or not?’ ‘It turned out to be correct.’ ‘What do you think, Sunakkhatta? If that is so, has a superhuman demonstration of psychic power been performed or not?’ ‘Clearly, sir, a superhuman demonstration of psychic power has been performed.’ ‘Though I performed such a superhuman demonstration of psychic power you say this: “But sir, the Buddha never performs any superhuman demonstrations
智慧
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趣旨一致
長
Taṁ veyyañjanikā samāgatā bahavo, Byākaṁsu nipuṇasammatā manujā; Sucijanaparivāragaṇo bhavati, Dijasamasukkasucisobhanadanto. Rañño hoti bahujano, Suciparivāro mahatiṁ mahiṁ anusāsato; “Micchājīvañca avassaji samena vuttiṁ, Pasayha na ca janapadatudanaṁ, Hitamapi ca bahujanasukhañca caranti. Atha ce pabbajati bhavati vipāpo,
Many soothsayers regarded as wise men gathered and predicted of him: ‘With twice-born teeth <j>so even, so white, so clean and bright his retinue will be so pure. As king, his people will also be pure, when he rules having conquered this earth so broad. “He abandoned wrong livelihood, and created They won’t harm the country, but will live for the welfare <j>and happiness of the people. But if he goes forth he’ll be an ascetic free of ill,
智慧
長部経典
趣旨一致
長
Natthi paro loko …pe… atthi ca natthi ca paro loko …pe… nevatthi na natthi paro loko …pe… atthi sattā opapātikā …pe… natthi sattā opapātikā …pe… atthi ca natthi ca sattā opapātikā …pe… Itthaṁ kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno vikkhepaṁ byākāsi. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ. Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ
Suppose you were to ask me whether there is no other world … whether there both is and is not another world … whether there neither is nor is not another world … whether there are beings who are reborn spontaneously … whether there are no beings who are reborn spontaneously … whether there both are and are not beings who are reborn spontaneously … And so, when I asked Sañjaya Belaṭṭhiputta about the fruits of the ascetic life apparent in the present life, he answered with flip-flopping. I was di
⚠ 初学者には難しい
智慧
長部経典
趣旨一致
長
Phalikamayassa tālassa phalikamayo khandho ahosi, veḷuriyamayāni pattāni ca phalāni ca. Lohitaṅkamayassa tālassa lohitaṅkamayo khandho ahosi, masāragallamayāni pattāni ca phalāni ca. Masāragallamayassa tālassa masāragallamayo khandho ahosi, lohitaṅkamayāni pattāni ca phalāni ca. Sabbaratanamayassa tālassa sabbaratanamayo khandho ahosi, sabbaratanamayāni pattāni ca phalāni ca. 2. Sattaratanasamannāgata 2.1. Cakkaratana Rājā, ānanda, mahāsudassano sattahi ratanehi samannāgato ahosi catūhi ca iddhī
The crystal palms had trunks of crystal, and leaves and fruits of beryl. The ruby palms had trunks of ruby, and leaves and fruits of emerald. The emerald palms had trunks of emerald, and leaves and fruits of ruby. The palms of all precious things had trunks of all precious things, and leaves and fruits of all precious things. 2. The Seven Treasures 2.1. The Wheel-Treasure King Mahāsudassana possessed seven treasures and four blessings. What seven? On a fifteenth day sabbath, King Mahāsudassana h
智慧
長部経典
趣旨一致
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Tena kho pana samayena acelo kaḷāramaṭṭako vesāliyaṁ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. Tassa sattavatapadāni samattāni samādinnāni honti: ‘yāvajīvaṁ acelako assaṁ, na vatthaṁ paridaheyyaṁ, yāvajīvaṁ brahmacārī assaṁ, na methunaṁ dhammaṁ paṭiseveyyaṁ, yāvajīvaṁ surāmaṁseneva yāpeyyaṁ, na odanakummāsaṁ bhuñjeyyaṁ. Puratthimena vesāliṁ udenaṁ nāma cetiyaṁ, taṁ nātikkameyyaṁ, dakkhiṇena vesāliṁ gotamakaṁ nāma cetiyaṁ, taṁ nātikkameyyaṁ, pacchimena vesāliṁ sattambaṁ nāma ceti
Now at that time the naked ascetic Kaḷāramaṭṭaka was residing in Vesālī. And in the Vajjian capital he had reached the peak of material things and fame. He had undertaken these seven vows. ‘As long as I live, I will be a naked ascetic, not wearing clothes. As long as I live, I will be chaste, not having sex. As long as I live, I will consume only meat and beer, not eating rice and porridge. And I will not go past the following shrines near Vesālī: the Udena Shrine to the east, the Gotamaka to th
智慧
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趣旨一致
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Samaṇo samitarajo vivaṭṭacchado; Vigatadarathakilamatho, Imamapi ca paramapi ca passati lokaṁ. Tassovādakarā bahugihī ca pabbajitā ca, Asuciṁ garahitaṁ dhunanti pāpaṁ; Sa hi sucibhi parivuto bhavati, Malakhilakalikilese panudehī”ti. Sucinā so janayittha dhammikena; Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
his passions quelled, the veil cast off. Rid of stress and weariness, he sees this world and the next. Those who do his bidding, both lay and renunciate, shake off wickedness, impure and blameworthy. He’s surrounded by pure people, who cast aside stains, callousness, sin, and corruptions.’” a way of life that’s fair, pure, and just. That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.
智慧
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趣旨一致
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‘ayañca imesaṁ samaṇabrāhmaṇānaṁ sabbabālo sabbamūḷho. Kathañhi nāma sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno vikkhepaṁ byākarissatī’ti. Tassa mayhaṁ, bhante, etadahosi: ‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti. So kho ahaṁ, bhante, sañcayassa belaṭṭhaputtassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ. 4. Sāmaññaphala 4.1. Paṭhamasandiṭṭhikasāmaññaphala Sohaṁ, bhante, bhagavantampi pucchāmi: ‘yathā nu kho imāni, bhante, puthusippāyatanāni seyyathidaṁ—h
‘This is the most foolish and stupid of all these ascetics and brahmins! How on earth can he answer with flip-flopping when asked about the fruits of the ascetic life apparent in the present life?’ I thought: ‘How on earth could one such as I presume to rebuke an ascetic or brahmin living in my realm?’ So I neither approved nor rejected that statement of Sañjaya Belaṭṭhiputta. 4. The Fruits of the Ascetic Life 4.1. The First Fruit of the Ascetic Life And so I ask the Buddha: Sir, there are many
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