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経典: 長部経典
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智慧
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pañcannaṁ vassānaṁ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā’ti. Dvīsu vassesu nikkhantesu … tīsu vassesu nikkhantesu … catūsu vassesu nikkhantesu … pañcasu vassesu nikkhantesu devatā saddamanussāvesuṁ: Tatra sudaṁ, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho bhikkhusaṅghe evaṁ pātimokkhaṁ uddisati: Anūpavādo anūpaghāto, Pātimokkhe ca saṁvaro; Mattaññutā ca bhattasmiṁ, Pantañca sayanāsanaṁ;
When five years have passed, you must all go to Bandhumatī to recite the monastic code.’ And when the second year … the third year … the fourth year … the fifth year came to an end, the deities raised the cry: And there the Blessed One Vipassī, the perfected one, the fully awakened Buddha, recited the monastic code thus: Not speaking ill nor doing harm; restraint in the monastic code; moderation in eating; staying in remote lodgings;
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
‘idampi me tapasmiṁ idampi me tapasmin’ti …pe… ayampi kho, nigrodha, tapassino upakkileso hoti. Puna caparaṁ, nigrodha, tapassī kiñcideva paṭicchannaṁ sevati. So ‘khamati te idan’ti puṭṭho samāno akkhamamānaṁ āha: ‘khamatī’ti. Khamamānaṁ āha: ‘nakkhamatī’ti. Iti so sampajānamusā bhāsitā hoti …pe… ayampi kho, nigrodha, tapassino upakkileso hoti. ‘kiṁ panāyaṁ sambahulājīvo sabbaṁ sambhakkheti. Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, asanivicakkaṁ dantakūṭaṁ,
‘This is part of my mortification; this is part of my mortification.’ This too is a defect in that mortifier. Furthermore, a mortifier sometimes behaves in an underhand manner. When asked whether something is acceptable to them, they say it is, even though it isn’t. Or they say it isn’t, even though it is. Thus they tell a deliberate lie. This too is a defect in that mortifier. ‘What is it with this one living in abundance, devouring everything— plants propagated from roots, stems, cuttings, or
智慧
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anuyanti disodisaṁ; Purisaṁ vāhanaṁ katvā, mahāneru sudassano; anuyanti disodisaṁ. Kumāriṁ vāhanaṁ katvā, anuyanti disodisaṁ; Kumāraṁ vāhanaṁ katvā, anuyanti disodisaṁ. Te yāne abhiruhitvā, Sabbā disā anupariyāyanti;
they’re drawn about from place to place. Having prepared a man-drawn carriage, and the beautiful Mount Meru, they’re drawn about from place to place. Having prepared a girl-drawn carriage, they’re drawn about from place to place. Having prepared a boy-drawn carriage, they’re drawn about from place to place. Having ascended their vehicle, that king’s servants
智慧
長部経典
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“ayaṁ, tāta ambaṭṭha, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi icchānaṅgalaṁ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī’ti. Ehi tvaṁ, tāta ambaṭṭha, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṁ gotamaṁ jānāhi, yadi vā taṁ bhavantaṁ gotamaṁ tathāsantaṁyeva saddo abbhuggat
“Dear Ambaṭṭha, the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala and is staying in a forest nearby. He has this good reputation … It’s good to see such perfected ones. Please, dear Ambaṭṭha, go to the ascetic Gotama and find out whether or not he lives up to his reputation. Through you I shall learn about the worthy Gotama.” “But sir, how shall I find out whether or not the ascetic Gotama lives up to his reputation?” and you are the one who receives them.”
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
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Adhicitte ca āyogo, Etaṁ buddhānasāsanan’ti. ‘Khantī paramaṁ tapo titikkhā, Nibbānaṁ paramaṁ vadanti buddhā; Na hi pabbajito parūpaghātī, Na samaṇo hoti paraṁ viheṭhayanto. Sabbapāpassa akaraṇaṁ, kusalassa upasampadā; Sacittapariyodapanaṁ, etaṁ buddhānasāsanaṁ.
commitment to the higher mind— this is the instruction of the Buddhas.’ ‘Patient acceptance is the ultimate fervor. Extinguishment is the ultimate, say the Buddhas. No true renunciate injures another, nor does an ascetic hurt another. Not to do any evil; to embrace the good; to purify one’s mind: this is the instruction of the Buddhas.
智慧
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趣旨一致
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Puna caparaṁ, nigrodha, tapassī passati aññataraṁ samaṇaṁ vā brāhmaṇaṁ vā kulesu sakkariyamānaṁ garukariyamānaṁ māniyamānaṁ pūjiyamānaṁ. Disvā tassa evaṁ hoti: ‘imañhi nāma sambahulājīvaṁ kulesu sakkaronti garuṁ karonti mānenti pūjenti. Maṁ pana tapassiṁ lūkhājīviṁ kulesu na sakkaronti na garuṁ karonti na mānenti na pūjentī’ti, iti so issāmacchariyaṁ kulesu uppādetā hoti …pe… ayampi kho, nigrodha, tapassino upakkileso hoti. Puna caparaṁ, nigrodha, tapassī tathāgatassa vā tathāgatasāvakassa vā dh
Furthermore, a mortifier sees a certain ascetic or brahmin being honored, respected, esteemed, and venerated among good families. They think, ‘This one, who lives in abundance, is honored, respected, esteemed, and venerated among good families. But I, a fervent mortifier who lives rough, am not honored, respected, esteemed, and venerated among good families.’ Thus they give rise to jealousy and stinginess regarding families. This too is a defect in that mortifier. Furthermore, a mortifier disagr
智慧
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Pacārā tassa rājino. Hatthiyānaṁ assayānaṁ, dibbaṁ yānaṁ upaṭṭhitaṁ; Manussā tattha jāyanti, Pāsādā sivikā ceva, mahārājassa yasassino. Tassa ca nagarā ahu, Antalikkhe sumāpitā; Āṭānāṭā kusināṭā parakusināṭā, Nāṭasuriyā parakusiṭanāṭā.
tour about in every quarter, provided with heavenly vehicles of elephant and of horse. humans born there And there are palaces and palanquins for that great and glorious king. And he has cities, too, well-built in the sky: Āṭānāṭā, Kusināṭā, Parakusināṭā, Nāṭapuriyā, and Parakusiṭanāṭā.
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Tañhi mayaṁ bhavantaṁ gotamaṁ dassanāya idhūpasaṅkantā”ti. Atha kho tesaṁ bhikkhūnaṁ etadahosi: “ayaṁ kho ambaṭṭho māṇavo abhiññātakolañño ceva abhiññātassa ca brāhmaṇassa pokkharasātissa antevāsī. Agaru kho pana bhagavato evarūpehi kulaputtehi saddhiṁ kathāsallāpo hotī”ti. Te ambaṭṭhaṁ māṇavaṁ etadavocuṁ: “eso, ambaṭṭha, vihāro saṁvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭehi, vivarissati te bhagavā dvāran”ti. Atha kho ambaṭṭho māṇavo yena so vihā
For we have come here to see him.” Then those mendicants thought, “This Ambaṭṭha is from a well-known family, and he is the pupil of the well-known brahmin Pokkharasāti. The Buddha won’t mind having a discussion together with such gentlemen.” They said to Ambaṭṭha, “Ambaṭṭha, that’s his dwelling, with the door closed. Approach it quietly, without hurrying; go onto the porch, clear your throat, and knock on the door-panel. The Buddha will open the door.” So he approached the Buddha’s dwelling, cl
智慧
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Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa evaṁ abhinikkhamanaṁ ahosi evaṁ pabbajjā evaṁ padhānaṁ evaṁ abhisambodhi evaṁ dhammacakkappavattanaṁ. Te mayaṁ, mārisā, vipassimhi bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā’ti … Tassa mayhaṁ, bhikkhave, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: pe… ‘na kho so sattāvāso sulabharūpo, yo mayā anāvutthapubbo iminā dīghena addhunā aññatra suddhāvāsehi devehi. Yannūnāhaṁ yena suddhāvāsā devā tenup
And such was his renunciation, such his going forth, such his striving, such his awakening, and such his rolling forth of the wheel of Dhamma. And good fellow, after leading the spiritual life under that Buddha Vipassī we lost our desire for sensual pleasures and were reborn here.’ As I was in private retreat this thought came to mind, And other deities came and similarly recounted the details of the Buddhas Sikhī, Vessabhū, Kakusandha, Koṇāgamana, and Kassapa. ‘It’s not easy to find an abode of
智慧
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趣旨一致
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“Ko nu kho, bho, añño mama vijite sukho bhavetha, aññatra bhavantebhi? Sacāhaṁ, bho, rajjaṁ labhissāmi, saṁvibhajissāmi vo rajjenā”ti. Atha kho, bho, ahorattānaṁ accayena rājā disampati kālamakāsi. “Evaṁ, bho”ti kho, bho, te cha khattiyā mahāgovindassa brāhmaṇassa paṭissutvā yena reṇu rājā tenupasaṅkamiṁsu; upasaṅkamitvā reṇuṁ rājānaṁ etadavocuṁ: “disampati kho, bho, rājā kālaṅkato, abhisitto bhavaṁ reṇu rajjena, sarati bhavaṁ taṁ vacanan”ti? “Sarāmahaṁ, bho, taṁ vacanaṁ. Ko nu kho, bho, pahoti
The prince replied, “Who else, sirs, in my realm ought to prosper if not you? If I gain kingship, I will share it with you all.” In due course King Disampati passed away. “Yes, worthy sir,” replied the six aristocrats. They went to King Reṇu and said, “Worthy sir, King Disampati has passed away, and you have been anointed as king. Do you remember what you said?” “I remember, sirs. Who is able to neatly divide into seven equal parts this great land, so broad in the north and narrow as the front o
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thaddho hoti atimānī … 2.2. Parisuddhapapaṭikappattakathā “Idha, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā na attamano hoti na paripuṇṇasaṅkappo. Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena na attānukkaṁseti na paraṁ vambheti …pe… Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena na majjati na mucchati na pamādamāpajjati …p
obstinate and arrogant … 2.2. On Reaching the Shoots “Firstly, Nigrodha, a mortifier undertakes a practice of mortification. But they’re not happy with that, as they still haven’t got all they wished for. They don’t glorify themselves and put others down on account of possessions, honor, and popularity … They don’t become indulgent because of it … So they’re pure on that point. Furthermore, a mortifier doesn’t become fussy about food, saying, ‘This is acceptable to me, this is not acceptable to
智慧
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趣旨一致
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Tatolā tattalā tatotalā; Ojasi tejasi tatojasī, Sūro rājā ariṭṭho nemi. Rahadopi tattha dharaṇī nāma, Yato meghā pavassanti; Na te bījaṁ pavapanti, Vassā yato patāyanti, Sabhāpi tattha sālavatī nāma. Yattha yakkhā payirupāsanti, Tattha niccaphalā rukkhā;
Tatolā, Tattalā, Tatotalā, Ojasi, Tejasi, Tatojasi, Sūra, Rājā, Ariṭṭha, and Nemi. There is a lake there too named Dharaṇī, whence the clouds rain forth, They do not sow the seed, and the rains disperse. There is a hall there too named Sālavatī, where the spirits frequent. There the trees are ever in fruit,
智慧
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Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. Atha kho so, bhikkhave, mahābrahmā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇaṁ jāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena vipassī bhagavā arahaṁ sammāsambuddho tenañjaliṁ paṇāmetvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: ‘desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ, santi sattā apparajakkhajātikā; assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro’ti. Tasmiṁyeva kho, bhikkhave, devanikāye anek
Koṇḍañña was his clan. He arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha Vipassī, and said, ‘Sir, let the Blessed One teach the Dhamma! Let the Holy One teach the Dhamma! There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching. There will be those who understand the teaching!’ In that order of gods, many thousands, many hundreds of thousands of deities approached me, bowed, stood to one s
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
中
Nānā dijagaṇā yutā, Mayūrakoñcābhirudā; Kokilādīhi vagguhi. Jīvañjīvakasaddettha, atho oṭṭhavacittakā; Kukkuṭakā kuḷīrakā, napi nīyanti naṅgalā; vane pokkharasātakā. Sukasāḷikasaddettha, daṇḍamāṇavakāni ca;
with many different flocks of birds. Peacocks and herons call out there, and the sweet cuckoos too. One bird cries out ‘Live, live!’, another ‘Lift up your heart!’ There are cocks and kookaburras, nor do they draw the plough. and in the wood the woodpeckers. The parrots and mynah cry out there, and the ‘little stick-boy’ birds.
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“Iti kho, ambaṭṭha, neva tvaṁ isi na isitthāya paṭipanno sācariyako. Yassa kho pana, ambaṭṭha, mayi kaṅkhā vā vimati vā so maṁ pañhena, ahaṁ veyyākaraṇena sodhissāmī”ti. Evaṁ su te sālīnaṁ odanaṁ sucimaṁsūpasecanaṁ vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ paribhuñjanti, seyyathāpi tvaṁ etarahi sācariyako”ti? “No hidaṁ, bho gotama”. Evaṁ su te veṭhakanatapassāhi nārīhi paricārenti, seyyathāpi tvaṁ etarahi sācariyako”ti? “No hidaṁ, bho gotama”. Evaṁ su te kuttavālehi vaḷavārathehi dīghāhi patodalaṭ
“So, Ambaṭṭha, in your own tradition you are neither seer nor someone on the path to becoming a seer. Whoever has any doubt or uncertainty about me, let them ask me and I will clear up their doubts with my answer.” “Did they eat boiled fine rice, garnished with clean meat, with the dark grains picked out, served with many soups and sauces, like you do today in your tradition?” “No, worthy Gotama.” “Did they amuse themselves with girls wearing thongs that show off their curves, like you do today
智慧
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Te mayaṁ, mārisā, bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā’ti. ‘imasmiṁyeva kho, mārisā, bhaddakappe bhagavā etarahi arahaṁ sammāsambuddho loke uppanno. Bhagavā, mārisā, khattiyo jātiyā khattiyakule uppanno. Bhagavā, mārisā, gotamo gottena. Bhagavato, mārisā, appakaṁ āyuppamāṇaṁ parittaṁ lahukaṁ yo ciraṁ jīvati, so vassasataṁ appaṁ vā bhiyyo. Bhagavā, mārisā, assatthassa mūle abhisambuddho. Bhagavato, mārisā, sāriputtamoggallānaṁ nāma sāvakayugaṁ ahosi aggaṁ bhad
And good fellow, after leading the spiritual life under you we lost our desire for sensual pleasures and were reborn here.’ ‘In the present fortunate eon, good fellow, you have arisen in the world, perfected and fully awakened. You were born as an aristocrat into an aristocrat family. Gotama is your clan. For you the life-span is short, brief, and fleeting. A long life is a hundred years or a little more. You were awakened at the root of a peepal tree. You have a fine pair of chief disciples nam
智慧
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趣旨一致
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“Evaṁ, bho”ti kho, bho, mahāgovindo brāhmaṇo tassa purisassa paṭissutvā yena reṇu rājā tenupasaṅkami; upasaṅkamitvā reṇunā raññā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho, bho, mahāgovindaṁ brāhmaṇaṁ reṇu rājā etadavoca: “etu, bhavaṁ govindo imaṁ mahāpathaviṁ uttarena āyataṁ dakkhiṇena sakaṭamukhaṁ sattadhā samaṁ suvibhattaṁ vibhajatū”ti. “Evaṁ, bho”ti kho bho mahāgovindo brāhmaṇo reṇussa rañño paṭissutvā imaṁ mahāpathaviṁ uttarena āyataṁ
Then the Great Steward went to the king and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and the king said to him, “Come, let the good Steward neatly divide into seven equal parts this great land, so broad in the north and narrow as the front of a cart in the south.” “Yes, worthy sir,” replied the Great Steward, and did as he was asked. All were arranged like the fronts of carts, these were laid out by the Steward. Then those six ar
智慧
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Sobhati sabbakālaṁ sā, kuveranaḷinī sadā. Ito ‘sā uttarā disā’, iti naṁ ācikkhatī jano; Yaṁ disaṁ abhipāleti, mahārājā yasassi so. Yakkhānañca adhipati, Akaṭṭhapākimaṁ sāliṁ, ‘kuvero’ iti nāmaso; Ramatī naccagītehi,
Kuvera’s pond of rushes is lovely all the time. From here that is the northern quarter, so the people say. That quarter is warded by a great king, glorious, the lord of spirits; The rice eaten by people his name is Kuvera. He delights in song and dance,
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Ambaṭṭhopi māṇavo vihārā nikkhamma caṅkamaṁ abbhuṭṭhāsi. Atha kho ambaṭṭho māṇavo bhagavantaṁ caṅkamantaṁ anucaṅkamamāno bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. Addasā kho ambaṭṭho māṇavo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— kosohite ca vatthaguyhe pahūtajivhatāya ca. Atha kho bhagavato etadahosi: “handa ca dāni mayaṁ, bho gotama, gacchāma, bahukiccā mayaṁ bahukaraṇīyā”t
and Ambaṭṭha did likewise. Then while walking beside the Buddha, Ambaṭṭha scrutinized his body for the thirty-two marks of a great man. He saw all of them except for two, which he had doubts about: whether the private parts are covered in a foreskin, and the largeness of the tongue. Then it occurred to the Buddha, “Well, now, sir, I must go. I have many duties, and much to do.” “Please, Ambaṭṭha, go at your convenience.” Then Ambaṭṭha mounted his chariot drawn by mares and left. “This student Am
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Reṇu dve dhataraṭṭhā ca, tadāsuṁ satta bhāradhāti. Paṭhamabhāṇavāro niṭṭhito. Tatra sudaṁ majjhe reṇussa rañño janapado hoti. Dantapuraṁ kaliṅgānaṁ, assakānañca potanaṁ; Mahesayaṁ avantīnaṁ, sovīrānañca rorukaṁ. Mithilā ca videhānaṁ, campā aṅgesu māpitā;
Reṇu and the two Dhataraṭṭhas: these were the seven Bhāratas. The first recitation section is finished. and right in the middle was King Reṇu’s nation. Dantapura for the Kaliṅgas; Potana for the Assakas; Māhissatī for the Avantis; Roruka for the Sovīras; Mithilā for the Videhas; Campā was laid out for the Aṅgas;
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