🔖 ブックマーク機能はLINEログインで利用できます
💬 AIブッダに相談
10,023
偈句数
6,901
日本語訳あり
9,975
パーリ原文
経典 18
テーマ 20
該当 34
すべて
智慧 4287
老い 929
苦しみ 775
正念 717
業・因果 365
死 359
執着 353
幸せ 347
怒り 347
人間関係 246
自己 243
家族 234
不安 177
仕事 154
渇愛 145
慈悲 126
無常 108
孤独 45
空 43
感謝 23
経典: 長部経典
✕ クリア
怒り
長部経典
趣旨一致
長
Evaṁ kho, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo dhammadīpo dhammasaraṇo anaññasaraṇo. 9. Bhikkhunoāyuvaṇṇādivaḍḍhanakathā Gocare, bhikkhave, caratha sake pettike visaye. Kiñca, bhikkhave, bhikkhuno vaṇṇasmiṁ? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Idaṁ kho, bhikkhave, bhikkhuno vaṇṇasmiṁ. Kiñca, bhikkhave, bhikkhuno sukhasmiṁ? Idha, bhikkhave, bhikkhu vivi
That’s how a mendicant lives as their own island, their own refuge, with no other refuge. That’s how they let the teaching be their island and their refuge, with no other refuge. 9. On Long Life and Beauty for Mendicants Mendicants, you should roam inside your own territory, the domain of your fathers. And what is beauty for a mendicant? It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the sl
⚠ 出家者向けの文脈
怒り
長部経典
趣旨一致
長
Yepissa ahesuṁ dāsāti vā pessāti vā kammakarāti vā, tepi na daṇḍatajjitā na bhayatajjitā na assumukhā rudamānā parikammāni akaṁsu. Atha kho ye icchiṁsu, te akaṁsu, ye na icchiṁsu, na te akaṁsu; yaṁ icchiṁsu, taṁ akaṁsu, yaṁ na icchiṁsu, na taṁ akaṁsu. Sappitelanavanītadadhimadhuphāṇitena ceva so yañño niṭṭhānamagamāsi. Atha kho, brāhmaṇa, khattiyā ānuyantā negamā ceva jānapadā ca, amaccā pārisajjā negamā ceva jānapadā ca, brāhmaṇamahāsālā negamā ceva jānapadā ca, gahapatinecayikā negamā ceva jān
No bondservants, servants, or workers did their jobs under threat of punishment and danger, weeping with tearful faces. Those who wished to work did so, while those who did not wish to did not. They did the work they wanted to, and did not do what they didn’t want to. The sacrifice was completed with just ghee, oil, butter, curds, honey, and molasses. Then the aristocrat vassals, ministers and councillors, well-to-do brahmins, and well-off householders came to the king bringing abundant wealth a
⚠ 自己責任論に誤解されやすい
怒り
長部経典
趣旨一致
長
Idaṁ kho, tāta, taṁ ariyaṁ cakkavattivattan’ti. 2.2. Cakkaratanapātubhāva Atha kho, bhikkhave, rājā khattiyo muddhābhisitto uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā vāmena hatthena bhiṅkāraṁ gahetvā dakkhiṇena hatthena cakkaratanaṁ abbhukkiri: ‘pavattatu bhavaṁ cakkaratanaṁ, abhivijinātu bhavaṁ cakkaratanan’ti. Atha kho taṁ, bhikkhave, cakkaratanaṁ puratthimaṁ disaṁ pavatti, anvadeva rājā cakkavattī saddhiṁ caturaṅginiyā senāya. Yasmiṁ kho pana, bhikkhave, padese cakkaratanaṁ patiṭṭhāsi, tattha
This is the noble duty of a wheel-turning monarch.’ 2.2. The Wheel-Treasure Appears Then the anointed king, rising from his seat and arranging his robe over one shoulder, took a ceremonial vase in his left hand and besprinkled the wheel-treasure with his right hand, saying, ‘Roll forth, O wheel-treasure! Triumph, O wheel-treasure!’ Then the wheel-treasure rolled towards the east. And the king followed it together with his army of four divisions. In whatever place the wheel-treasure stood still,
怒り
長部経典
趣旨一致
長
Atha kho taṁ, bhikkhave, cakkaratanaṁ puratthimaṁ samuddaṁ ajjhogāhetvā paccuttaritvā dakkhiṇaṁ disaṁ pavatti …pe… Yasmiṁ kho pana, bhikkhave, padese cakkaratanaṁ patiṭṭhāsi, tattha rājā cakkavattī vāsaṁ upagacchi saddhiṁ caturaṅginiyā senāya. Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno, te rājānaṁ cakkavattiṁ upasaṅkamitvā evamāhaṁsu: ‘ehi kho, mahārāja, svāgataṁ te, mahārāja, sakaṁ te, mahārāja, anusāsa, mahārājā’ti. Rājā cakkavattī evamāha: ‘pāṇo na hantabbo, adinnaṁ nādātabbaṁ, kāmesu
Then the wheel-treasure, having plunged into the eastern ocean and emerged again, rolled towards the south. … In whatever place the wheel-treasure stood still, there the king came to stay together with his army. And any opposing rulers of the northern quarter came to the wheel-turning monarch and said, ‘Come, great king! Welcome, great king! We are yours, great king, instruct us.’ The wheel-turning monarch said, ‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not
怒り
長部経典
趣旨一致
長
bhūtena vakkhāmi no abhūtena, saṇhena vakkhāmi no pharusena, atthasaṁhitena vakkhāmi no anatthasaṁhitena, mettacittena vakkhāmi no dosantarenāti. Codakena, āvuso, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ upaṭṭhapetvā paro codetabbo. Pañca padhāniyaṅgāni. Idhāvuso, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato, lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. Appābādho hoti appātaṅ
I will speak truthfully, not falsely. I will speak gently, not harshly. I will speak beneficially, not harmfully. I will speak lovingly, not from secret hate. A mendicant who wants to accuse another should first establish these five things in themselves. <em>Five factors that support meditation:</em> A mendicant has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for th
⚠ 出家者向けの文脈
怒り
長部経典
趣旨一致
長
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena veḷuvagāmako tadavasari. Tatra sudaṁ bhagavā veḷuvagāmake viharati. Tatra kho bhagavā bhikkhū āmantesi: “etha tumhe, bhikkhave, samantā vesāliṁ yathāmittaṁ yathāsandiṭṭhaṁ yathāsambhattaṁ vassaṁ upetha. Ahaṁ pana idheva veḷuvagāmake vassaṁ upagacchāmī”ti. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliṁ yathāmittaṁ yathāsandiṭṭhaṁ yathāsambhattaṁ vassaṁ upagacchiṁsu. Bhagavā pana tattheva veḷuvagāmake vassaṁ upagacchi. Atha
Then the Buddha together with a large Saṅgha of mendicants arrived at the little village of Beluva, and stayed there. There the Buddha addressed the mendicants: “Mendicants, please enter the rainy season residence with whatever friends or acquaintances you have around Vesālī. I’ll commence the rainy season residence right here in the little village of Beluva.” “Yes, sir,” those mendicants replied. They did as the Buddha said, while the Buddha commenced the rainy season residence right there in t
⚠ 出家者向けの文脈
怒り
長部経典
趣旨一致
長
Atha kho bhagavā sakkaṁ devānamindaṁ gāthāya ajjhabhāsi: “Puccha vāsava maṁ pañhaṁ, yaṁ kiñci manasicchasi; Tassa tasseva pañhassa, ahaṁ antaṁ karomi te”ti. Paṭhamabhāṇavāro niṭṭhito. Atha kho sakko devānamindo pañcasikhaṁ gandhabbadevaputtaṁ āmantesi: “ayaṁ, tāta pañcasikha, bhagavā magadhesu viharati pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ. Yadi pana, tāta pañcasikha, mayaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyāma arahantaṁ sammāsambuddh
So the Buddha addressed Sakka in verse: “Ask me your question, Vāsava, whatever you want. I’ll solve each and every question you have.” The first recitation section is finished. Then Sakka addressed the centaur Pañcasikha, “Dear Pañcasikha, the Buddha is staying in the land of the Magadhans at Indra’s hill cave. What if we were to go and see that Blessed One, the perfected one, the fully awakened Buddha?” “Yes, lord,” replied the centaur Pañcasikha. Taking his arched harp made from the pale timb
⚠ 出家者向けの文脈
怒り
長部経典
趣旨一致
中
Vāmūru saja maṁ bhadde, saja maṁ mandalocane; Palissaja maṁ kalyāṇi, etaṁ me abhipatthitaṁ. Appako vata me santo, Yena jātāsi kalyāṇī, kāmo vellitakesiyā; Anekabhāvo samuppādi, arahanteva dakkhiṇā. Yaṁ me atthi kataṁ puññaṁ,
Come on, my Bhaddā, hold me, fair of thighs! Embrace me, maid of captivating eyes! Take me in your arms, my lovely lady, that’s all I’d ever want or could desire. Ah, then my desire was such a small thing, through whom was born a lady so fine, my sweet, with your curling wavy hair; now, like to arahants an offering, it’s grown so very much from there. Whatever the merit I have forged
⚠ 出家者向けの文脈
怒り
長部経典
趣旨一致
長
Puna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. So yaṁ deti taṁ paccāsīsati. ‘kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontassa kāyo kilamissati, handāhaṁ nipajjāmī’ti. Tassa sutaṁ hoti: ‘brahmakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhā
Next, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. Whatever they give they expect back. ‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’ And they’ve heard: ‘The gods of the Divinity’s host are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the Divi
⚠ 自己責任論に誤解されやすい
怒り
長部経典
趣旨一致
長
Tassa bhagavā pañhaṁ puṭṭho byākāsi: “Issāmacchariyasaṁyojanā kho, devānaminda, devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā, te: ‘averā adaṇḍā asapattā abyāpajjā viharemu averino’ti iti ca nesaṁ hoti, atha ca pana saverā sadaṇḍā sasapattā sabyāpajjā viharanti saverino”ti. Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi. Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi: Atha kho sakko devānamindo pañcasikhaṁ gandhabbaputtaṁ āmantesi: “yaṁ kiñci samudayad
And the Buddha answered him: “Lord of gods, the fetters of jealousy and stinginess bind the gods, humans, titans, dragons, centaurs—and any of the other diverse creatures— so that, though they wish to be free of enmity, violence, hostility, and hate, they still have enmity, violence, hostility, and hate.” Such was the Buddha’s answer to Sakka. Delighted, Sakka approved and agreed with what the Buddha said, saying, Then Sakka addressed the centaur Pañcasikha, “Everything that has a beginning has
怒り
長部経典
趣旨一致
長
Tasmiṁ anekadhātunānādhātusmiṁ loke yaṁ yadeva sattā dhātuṁ abhinivisanti, taṁ tadeva thāmasā parāmāsā abhinivissa voharanti: ‘idameva saccaṁ moghamaññan’ti. Tasmā na sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti. “Sabbeva nu kho, mārisa, samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti? “Ejā, bhante, rogo, ejā gaṇḍo, ejā sallaṁ, ejā imaṁ purisaṁ parikaḍḍhati tassa tasseva bhavassa abhinibbattiyā. “Yesvāhaṁ, bhante, maññāmi samaṇa
Whatever element sentient beings insist on in this world of many and diverse elements, they obstinately stick to it, insisting that: ‘This is the only truth, anything else is futile.’ That’s why not all ascetics and brahmins have a single doctrine, ethics, desire, and attachment.” “Good fellow, have all ascetics and brahmins reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal?” “Turbulence, sir, is a disease, a boil, a dart. Turbulence d
怒り
長部経典
趣旨一致
長
pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi. Idhāvuso, bhikkhu sīlavā hoti. Pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. Dasa ariyavāsā. Idhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāv
refraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view. Firstly, a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. <em>Ten abodes of the noble ones:</em> A mendicant has given up five factors, possesses six factors,
⚠ 出家者向けの文脈
怒り
長部経典
趣旨一致
長
Evaṁ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro hoti. Kathañcāvuso, bhikkhu suvimuttacitto hoti? Idhāvuso, bhikkhuno rāgā cittaṁ vimuttaṁ hoti, dosā cittaṁ vimuttaṁ hoti, mohā cittaṁ vimuttaṁ hoti. Puna caparaṁ, āvuso, bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Evaṁ
That’s how a mendicant has stilled the physical process. And how is a mendicant well freed in mind? It’s when a mendicant’s mind is freed from greed, hate, and delusion. Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehears
⚠ 出家者向けの文脈
怒り
長部経典
趣旨一致
長
Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati. Vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti. Sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti. Vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti. Samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti. Vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti. Saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti. Vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti. 4. Dhammānupassanā 4.1. Dhammānupassanānīvaraṇapabba
That’s how a mendicant meditates by observing an aspect of the mind. and mind without greed as ‘mind without greed.’ They understand mind with hate as ‘mind with hate,’ and mind without hate as ‘mind without hate.’ They understand mind with delusion as ‘mind with delusion,’ and mind without delusion as ‘mind without delusion.’ They know constricted mind as ‘constricted mind,’ and scattered mind as ‘scattered mind.’ 4. Observing Principles 4.1. The Hindrances
⚠ 出家者向けの文脈
怒り
長部経典
趣旨一致
長
Tīṇi kusalamūlāni— alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ. Katame tayo dhammā duppaṭivijjhā? Tisso nissaraṇiyā dhātuyo— kāmānametaṁ nissaraṇaṁ yadidaṁ nekkhammaṁ, rūpānametaṁ nissaraṇaṁ yadidaṁ arūpaṁ, yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ paṭiccasamuppannaṁ, nirodho tassa nissaraṇaṁ. Katame tayo dhammā uppādetabbā? Sappurisasaṁsevo, saddhammassavanaṁ, dhammānudhammappaṭipatti. Tīṇi ñāṇāni— atītaṁse ñāṇaṁ, anāgataṁse ñāṇaṁ, paccuppannaṁse ñāṇaṁ. Katame tayo dhammā abhiññeyyā?
Three skillful roots: contentment, love, and understanding. <em>What three things are hard to comprehend?</em> Three elements of escape. Renunciation is the escape from sensual pleasures. The formless is the escape from form. Cessation is the escape from whatever is created, conditioned, and dependently originated. <em>What three things should be produced?</em> Associating with true persons, listening to the true teaching, and practicing in line with the teaching. Three knowledges: knowledge reg
怒り
長部経典
趣旨一致
長
saddasañcetanā loke … gandhasañcetanā loke … rasasañcetanā loke … phoṭṭhabbasañcetanā loke … dhammasañcetanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rūpataṇhā loke … Yaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. saddataṇhā loke … gandhataṇhā loke … rasataṇhā loke …
intention regarding sounds … intention regarding smells … intention regarding tastes … intention regarding touches … intention regarding ideas in the world seems nice and pleasant, and it is there that craving arises and settles. Craving for sights … Whatever in the world seems nice and pleasant, it is there that craving arises and settles. craving for sounds … craving for smells … craving for tastes …
怒り
長部経典
趣旨一致
長
taṁ suṇāhi sādhukaṁ manasikarohi, bhāsissāmī”ti. “Evaṁ, bhante”ti kho subhaddo paribbājako bhagavato paccassosi. “Yasmiṁ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo na upalabbhati, samaṇopi tattha na upalabbhati. Dutiyopi tattha samaṇo na upalabbhati. Tatiyopi tattha samaṇo na upalabbhati. Catutthopi tattha samaṇo na upalabbhati. Ito bahiddhā samaṇopi natthi. Dutiyopi samaṇo natthi. Tatiyopi samaṇo natthi. Catutthopi samaṇo natthi. Suññā parappavādā samaṇebhi aññehi. Ime ca, subhadda, bhi
Listen and apply your mind well, I will speak.” “Yes, sir,” Subhadda replied. “Subhadda, in whatever teaching and training the noble eightfold path is not found, there is no ascetic found, no second ascetic, no third ascetic, and no fourth ascetic. outside of here there is no ascetic, no second ascetic, no third ascetic, and no fourth ascetic. Other sects are empty of ascetics. Were these mendicants to practice well, the world would not be empty of perfected ones.” In whatever teaching and train
怒り
長部経典
趣旨一致
長
Tassa evaṁ hoti: ‘ahaṁ kho “idaṁ kusalan”ti yathābhūtaṁ nappajānāmi, “idaṁ akusalan”ti yathābhūtaṁ nappajānāmi. Ahañce kho pana “idaṁ kusalan”ti yathābhūtaṁ appajānanto, “idaṁ akusalan”ti yathābhūtaṁ appajānanto, “idaṁ kusalan”ti vā byākareyyaṁ, “idaṁ akusalan”ti vā byākareyyaṁ, tattha me assa chando vā rāgo vā doso vā paṭigho vā. Yattha me assa chando vā rāgo vā doso vā paṭigho vā, taṁ mamassa upādānaṁ. Yaṁ mamassa upādānaṁ, so mamassa vighāto. Yo mamassa vighāto, so mamassa antarāyo’ti. Iti so
They think: ‘I don’t truly understand what is skillful and what is unskillful. If I were to declare that something was skillful or unskillful I might feel desire or greed or hate or repulsion. That would be grasping on my part. That would be stressful for me, and that stress would be an obstacle.’ So from fear and disgust with grasping 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: And wh
怒り
長部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā ānando sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme aciraparinibbute bhagavati. Tena kho pana samayena subho māṇavo todeyyaputto sāvatthiyaṁ paṭivasati kenacideva karaṇīyena. So evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati, ācāragocarasampanno, anumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo, sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.
So I have heard. At one time Venerable Ānanda was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. It was not long after the Buddha had become fully quenched. Now at that time the student Subha, Todeyya’s son, was residing in Sāvatthī on some business. Once they’ve gone forth, they live restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They act skill
⚠ 自己責任論に誤解されやすい
怒り
長部経典
趣旨一致
長
Atthantaro atthakathaṁ nisāmayi. Paññāpaṭilābhagatena kammunā, Manussabhūto sukhumacchavī ahu; Byākaṁsu uppādanimittakovidā, Sukhumāni atthāni avecca dakkhiti. 13. Suvaṇṇavaṇṇalakkhaṇaṁ “Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno akkodhano ahosi anupāyāsabahulo, bahumpi vutto samāno nābhisajji na kuppi na byāpajji na patitthīyi, na kopañca dosañca appaccayañca pātvākāsi. Dātā ca ahosi sukhumānaṁ mudukānaṁ attharaṇānaṁ pāvuraṇānaṁ khomasukhu
heeding their explanation with pure intent. Due to that deed of acquiring wisdom, as a human being his skin is delicate. At his birth <j>the soothsayers expert in signs prophesied: ‘He’ll discern delicate matters.’ 13. Golden Skin “Mendicants, in some past lives the Realized One was reborn as a human being. He wasn’t irritable or bad-tempered. Even when heavily criticized he didn’t lose his temper, become annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. He donated
経典データの出典: SuttaCentral（CC0ライセンス）