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経典: 長部経典
✕ クリア
智慧
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‘kiṁ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṁ allīnā, pīṭhakaṁ su nāma te pāvaḷāsu allīnaṁ? Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappasi, na sakkosi āsanāpi vuṭṭhātun’ti. Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ. Santi, bhaggava, eke samaṇabrāhmaṇā adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapenti. Saññuppādā ca pana te devā tamhā kāyā cavanti. Ṭhānaṁ kho panetaṁ, āvuso
‘What’s up, Reverend Pāṭikaputta? Is your bottom stuck to the bench, or is the bench stuck to your bottom? You say “I’m coming, respectable sir, I’m coming!” But wriggle as you might, you can’t get up from your seat.’ And as he was speaking, Pāṭikaputta said: ‘I’m coming, respectable sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat. There are some ascetics and brahmins who describe the origin of the world in their tradition as having arisen as an anomaly. When percepti
智慧
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Vijjācaraṇasampannaṁ, mahantaṁ vītasāradaṁ. cakkhumantassa sirīmato; Sikhissapi ca namatthu, sabbabhūtānukampino. Vessabhussa ca namatthu, nhātakassa tapassino; Namatthu kakusandhassa, mārasenāpamaddino. Yato uggacchati sūriyo,
accomplished in knowledge and conduct, great of heart and intrepid. the glorious Clear-eyed One! Hail Sikhī, sympathetic for all beings! Hail Vessabhū, cleansed and fervent! Hail Kakusandha, crusher of Māra’s army! Where rises the sun—
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Sace pana tumhākaṁ māṇavakānaṁ evaṁ hoti: ‘sujāto ca ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun’ti, tiṭṭhatha tumhe; “Sujāto ca, bho gotama, ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo bhotā gotamena
But if you think that he’s well-born, a gentleman, learned, who enunciates well, is astute, and is capable of debating with me about this, then you should stand aside and let him debate with me.” “He is capable of debating you. We will be silent, and let Ambaṭṭha debate with the worthy Gotama about this.” 1. The Section on Pokkharasāti Now at that time the brahmin Pokkharasāti was living in Ukkaṭṭhā. It was a crown property given by King Pasenadi of Kosala, teeming with living creatures, full of
智慧
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‘samuddo saritodako’. Ito ‘sā purimā disā’, iti naṁ ācikkhatī jano; Yaṁ disaṁ abhipāleti, mahārājā yasassi so. Gandhabbānaṁ adhipati, ‘dhataraṭṭho’ti nāmaso; Ramatī naccagītehi, gandhabbehi purakkhato. Puttāpi tassa bahavo,
as an ocean of flowing waters. From here that is the eastern quarter, so the people say. That quarter is warded by a great king, glorious, the lord of the centaurs; his name is Dhataraṭṭha. He delights in song and dance, honored by the centaurs. And he has many mighty sons
智慧
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‘kathaṁvihitakaṁ pana tumhe āyasmanto adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. Tesāhaṁ puṭṭho byākaromi: ‘Santāvuso, asaññasattā nāma devā. Evaṁvādiṁ kho maṁ, bhaggava, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: Evaṁpasanno ahaṁ, bhante, bhagavati. Pahoti me bhagavā tathā dhammaṁ desetuṁ, yathā ahaṁ subhaṁ vimokkhaṁ upasampajja vihareyyan”ti. “Dukkaraṁ kho etaṁ, bhaggava, tayā aññadiṭṭ
‘But how do you describe in your tradition that the origin of the world came about anomalously?’ But they are stumped by my question, and they even question me in return. So I answer them, ‘Reverends, there are gods named “non-percipient beings”. Though I state and assert this, certain ascetics and brahmins misrepresent me with the incorrect, hollow, false, untruthful claim: Sir, I am quite confident that the Buddha is capable of teaching me so that I can enter and remain in the liberation on th
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Punabhavaṁ gotamo bravitū”ti. “Taṁ kiṁ maññasi, ambaṭṭha, kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṁ pubbapuriso”ti? “Evameva me, bho gotama, sutaṁ yatheva bhavaṁ gotamo āha. 2.5. Ambaṭṭhavaṁsakathā Evaṁ vutte, te māṇavakā unnādino uccāsaddamahāsaddā ahesuṁ: “dujjāto kira, bho, ambaṭṭho māṇavo; akulaputto kira, bho, ambaṭṭho māṇavo; dāsiputto kira, bho, ambaṭṭho māṇavo sakyānaṁ. Ayyaputtā kira, bho, ambaṭṭhassa mā
Please repeat the question.” “What do you think, Ambaṭṭha? According to what you have heard from elderly and senior brahmins, the tutors of tutors, what is the origin of the Kaṇhāyanas, and who is their founder?” “I have heard, worthy Gotama, that it is just as you say. 2.5. The Discussion of Ambaṭṭha’s Heritage When he said this, those young students made an uproar, “It turns out Ambaṭṭha is ill-born, not a gentleman, son of a Sakyan slavegirl, and that the Sakyans are sons of his masters! And
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Vippasannamanā santā, Atha kho, bhante, uttarāya disāya uḷāro āloko sañjāyi, obhāso pāturahosi atikkammeva devānaṁ devānubhāvaṁ. Atha kho, bhante, sakko devānamindo deve tāvatiṁse āmantesi: ‘yathā kho, mārisā, nimittāni dissanti, uḷāro āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati; Yathā nimittā dissanti, brahmā pātubhavissati; Brahmuno hetaṁ nimittaṁ, obhāso vipulo mahā’ti. 3. Sanaṅkumārakathā Atha kho, bhante, devā tāvatiṁsā yathāsakesu āsanesu nisīdiṁsu:
With clear and peaceful minds, Then in the northern quarter a magnificent light arose and radiance appeared, surpassing the glory of the gods. Then Sakka, lord of gods, addressed the gods of the thirty-three, ‘As indicated by the signs—light arising and radiance appearing—the Divinity will appear. For this is the precursor for the appearance of the Divinity, namely light arising and radiance appearing.’ As indicated by the signs, the Divinity will appear. For this is the sign of the Divinity: a
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Idamavoca bhagavā. Attamano bhaggavagotto paribbājako bhagavato bhāsitaṁ abhinandīti. ‘viparīto samaṇo gotamo bhikkhavo ca. Samaṇo gotamo evamāha— yasmiṁ samaye subhaṁ vimokkhaṁ upasampajja viharati, sabbaṁ tasmiṁ samaye asubhantveva pajānātī’ti. Na kho panāhaṁ, bhaggava, evaṁ vadāmi: Evañca khvāhaṁ, bhaggava, vadāmi: ‘yasmiṁ samaye subhaṁ vimokkhaṁ upasampajja viharati, subhantveva tasmiṁ samaye pajānātī’”ti. “Te ca, bhante, viparītā, ye bhagavantaṁ viparītato dahanti bhikkhavo ca. Yadā kho so,
That is what the Buddha said. Satisfied, the wanderer of the Bhaggava clan approved what the Buddha said. ‘The ascetic Gotama has a distorted perspective, and so have his monks. He says, “When one enters and remains in the liberation of the beautiful, at that time one only perceives what is ugly.”’ But I don’t say that. I say this: ‘When one enters and remains in the liberation of the beautiful, at that time one only perceives what is beautiful.’” “They are the ones with a distorted perspective,
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Kusalena samekkhasi, Yassa cuggacchamānassa, amanussāpi taṁ vandanti; Sutaṁ netaṁ abhiṇhaso, tasmā evaṁ vademase. ‘Jinaṁ vandatha gotamaṁ’, ‘jinaṁ vandāma gotamaṁ; Vijjācaraṇasampannaṁ, buddhaṁ vandāma gotamaṁ’. saṁvarīpi nirujjhati;
You examine us skillfully; with whose rising the non-humans bow to you. We’ve been asked many a time, ‘Do you bow to Gotama the victor?’ And so we ought to declare: ‘We bow to Gotama the victor, accomplished in knowledge and conduct! We bow to Gotama the awakened!’ night’s umbra also ends,
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‘sotthi, bhaddante, hotu rañño; sotthi, bhaddante, hotu rañño’ti. ‘Sotthi bhavissati rañño, api ca rājā yadi adho khurappaṁ muñcissati, yāvatā rañño vijitaṁ, ettāvatā pathavī undriyissatī’ti. ‘Sotthi, bhaddante, hotu rañño, sotthi janapadassā’ti. ‘Sotthi bhavissati rañño, sotthi janapadassa, api ca rājā yadi uddhaṁ khurappaṁ muñcissati, yāvatā rañño vijitaṁ, ettāvatā satta vassāni devo na vassissatī’ti. ‘Sotthi, bhaddante, hotu rañño sotthi janapadassa devo ca vassatū’ti. ‘Sotthi bhavissati raññ
‘Spare the king, sir, spare him!’ ‘The king will be safe. But if he shoots the arrow downwards, there will be an earthquake across the entire realm.’ ‘Spare the king, sir, and spare the country!’ ‘Both king and country will be safe. But if he shoots the arrow upwards, the heavens will not rain in the entire realm for seven years.’ ‘Spare the king, sir, spare the country, and let the heavens rain!’ ‘Both king and country will be safe, and the heavens rain will rain. And if the king shoots the cro
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Atha kho, bhikkhave, khaṇḍo ca rājaputto tisso ca purohitaputto bhaddāni bhaddāni yānāni yojāpetvā bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi bandhumatiyā rājadhāniyā niyyiṁsu. Yena khemo migadāyo tena pāyiṁsu. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikāva yena vipassī bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu. upasaṅkamitvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Tesaṁ vipassī bhagavā arahaṁ sammāsambuddho anupubbi
Then the king’s son Khaṇḍa and the high priest’s son Tissa had the finest carriages harnessed. Then they mounted a fine carriage and, along with other fine carriages, set out from Bandhumatī for the Sanctuary. They went by carriage as far as the terrain allowed, then descended and approached the Buddha Vipassī on foot. They bowed and sat down to one side. The Buddha Vipassī taught them step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasur
⚠ 出家者向けの文脈
智慧
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mayaṁ acelaṁ pāthikaputtaṁ varattāhi bandhitvā goyugehi āviñcheyyāmāti, tā varattā chijjeyyuṁ pāthikaputto vā. ‘parābhūtarūpo ayaṁ acelo pāthikaputto āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti. Atha taṁ parisaṁ āgantvā evamārocesi: ‘parābhūtarūpo, bho, acelo pāthikaputto āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti. Evaṁ vutte, ahaṁ, bhaggava, taṁ parisaṁ etadavocaṁ: ‘abhabbo kho, āvuso, acelo pāthikaputto ta
“Let’s bind Pāṭikaputta with straps and drag him with a pair of oxen!” But either the straps will break or Pāṭikaputta will.’ that Pāṭikaputta had lost, he returned to the assembly and said, ‘Pāṭikaputta has lost, worthies.’ When he said this, I said to the assembly, ‘Pāṭikaputta is not capable of meeting me face to face, otherwise his head may explode. Even if the good Licchavis were to think, Then, Bhaggava, Jāliya, the pupil of the wood-bowl ascetic, stood up and said to the assembly, The asc
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Yassa cuggate sūriye, ‘divaso’ti pavuccati. Rahadopi tattha gambhīro, samuddo saritodako; Evaṁ taṁ tattha jānanti, Yena petā pavuccanti, ‘virūḷho’ iti nāmaso; Ramatī naccagītehi, kumbhaṇḍehi purakkhato. Puttāpi tassa bahavo,
and of whom, when sun has risen, it is said to be the day— there is a deep lake, an ocean of flowing waters. That’s how they understand that lake there, It’s where the departed go, they say, his name is Virūḷha. He delights in song and dance, honored by the gnomes. And he has many mighty sons
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Atha kho rājā okkāko jeṭṭhakumāre khurappaṁ patiṭṭhapesi, sotthi kumāro pallomo samabhavi. Atha kho tassa rājā okkāko bhīto saṁviggo lomahaṭṭhajāto brahmadaṇḍena tajjito maddarūpiṁ dhītaraṁ adāsi. Mā kho tumhe, māṇavakā, ambaṭṭhaṁ māṇavaṁ atibāḷhaṁ dāsiputtavādena nimmādetha, uḷāro so kaṇho isi ahosī”ti. Atha kho bhagavā te māṇavake etadavoca: “mā kho tumhe, māṇavakā, ambaṭṭhaṁ māṇavaṁ atibāḷhaṁ dāsiputtavādena nimmādetha. Uḷāro so kaṇho isi ahosi. So dakkhiṇajanapadaṁ gantvā brahmamante adhīyit
So King Okkāka shot the crown prince with an arrow. And he was safe and unruffled. Then the king was terrified, shocked, and awestruck. Scared by the divine punishment, he gave the hand of his daughter Maddarūpī. Young students, please don’t put Ambaṭṭha down too much by calling him the son of a slavegirl. That Black Boy was an eminent seer.” So the Buddha said to the young students, “Young students, please don’t put Ambaṭṭha down too much by calling him the son of a slavegirl. That Black Boy wa
智慧
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‘abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: “cakkhumanto rūpāni dakkhantī”ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca. Labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan’ti. Alatthuṁ kho, bhikkhave, khaṇḍo ca rājaputto, tisso ca purohitaputto vipassissa bhagavato
‘Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. We go for refuge to the Blessed One and to the teaching. Sir, may we receive the going forth and ordination in the Buddha’s presence?’ And they received the going forth, the ordination in the Buddha Vipassī’s presence. Then the Buddha Vip
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Yo kho pana, bhante, brahmuno pakativaṇṇo, anabhisambhavanīyo so devānaṁ tāvatiṁsānaṁ cakkhupathasmiṁ. Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca. Seyyathāpi, bhante, rājā khattiyo muddhāvasitto adhunābhisitto rajjena, uḷāraṁ so labhati vedapaṭilābhaṁ, uḷāraṁ so labhati somanassapaṭilābhaṁ; Sugatasmiṁ brahmacariyaṁ, caritvāna idhāgate. Te aññe atirocanti, vaṇṇena yasasāyunā; Sāvakā bhūripaññassa, visesūpagatā idha. Idaṁ disvān
For a Divinity’s normal appearance is imperceptible in the visual range of the gods of the thirty-three. When the divinity Sanaṅkumāra appears to the gods of the thirty-three, he outshines the other gods in beauty and glory, like a king on the day of his coronation. who have come here after leading the spiritual life under the Buddha! They outshine the others in beauty, glory, and lifespan. Here are the distinguished disciples of he whose wisdom is vast. Seeing this, they delight—
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ekanāmāti me sutaṁ; Asīti dasa eko ca, indanāmā mahabbalā. Te cāpi buddhaṁ disvāna, buddhaṁ ādiccabandhunaṁ; Dūratova namassanti, pisuṇā piṭṭhimaṁsikā; mahantaṁ vītasāradaṁ. Namo te purisājañña, namo te purisuttama;
all of one name, so I’ve heard. Eighty, and ten, and one— all of them named Indra. After seeing the Awakened One, the Buddha, Kinsman of the Sun, they revere him from afar, who are dividers and backbiters, the one great of heart and intrepid. Homage to you, O thoroughbred! Homage to you, supreme among men!
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3. Khattiyaseṭṭhabhāva Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ āmantesi: “Api nussa itthīsu āvaṭaṁ vā assa anāvaṭaṁ vā”ti? “Anāvaṭaṁ hissa, bho gotama”. “Api nu naṁ khattiyā khattiyābhisekena abhisiñceyyun”ti? “No hidaṁ, bho gotama”. “Taṁ kissa hetu”? “Mātito hi, bho gotama, anupapanno”ti. “Taṁ kiṁ maññasi, ambaṭṭha, idha khattiyakumāro brāhmaṇakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha.
3. The Supremacy of the Aristocrats Then the Buddha addressed Ambaṭṭha, “And would he be kept from the women or not?” “He would not.” “And would the aristocrats anoint him as king?” “No, worthy Gotama. Why is that? Because his maternity is unsuitable.” “What do you think, Ambaṭṭha? Suppose an aristocrat boy was to sleep with a brahmin girl, and they had a son.
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‘vipassī kira bhagavā arahaṁ sammāsambuddho bandhumatiṁ rājadhāniṁ anuppatto kheme migadāye viharati. Khaṇḍo ca kira rājaputto tisso ca purohitaputto vipassissa bhagavato arahato sammāsambuddhassa santike kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitā’ti. Sutvāna nesaṁ etadahosi: ‘na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha khaṇḍo ca rājaputto tisso ca purohitaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitā.
that the Blessed One Vipassī, the perfected one, the fully awakened Buddha, had arrived at Bandhumatī and was staying in the deer park named Sanctuary. And they heard that the king’s son Khaṇḍa and the high priest’s son Tissa had shaved off their hair and beard, dressed in ocher robes, and gone forth from the lay life to homelessness in the Buddha’s presence. It occurred to them, ‘This must be no ordinary teaching and training, no ordinary going forth in which the king’s son Khaṇḍa and the high
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Evaṁ vutte, bhaggava, acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ. Atha kho, bhaggava, jāliyo dārupattikantevāsī acelaṁ pāthikaputtaṁ etadavoca: ‘kiṁ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṁ allīnā, pīṭhakaṁ su nāma te pāvaḷāsu allīnaṁ? Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappasi, na sakkosi āsanāpi vuṭṭhātun’ti. Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tat
When he had spoken, Pāṭikaputta said: ‘I’m coming, respectable sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat. Then Jāliya said to Pāṭikaputta, ‘What’s up, Reverend Pāṭikaputta? Is your bottom stuck to the bench, or is the bench stuck to your bottom? You say “I’m coming, respectable sir, I’m coming!” But wriggle as you might, you can’t get up from your seat.’ And as he was speaking, Pāṭikaputta said: ‘I’m coming, respectable sir, I’m coming!’ But wriggle as he might,
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