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経典: 長部経典
✕ クリア
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長部経典
趣旨一致
長
‘Abrahmacariyaṁ pahāya brahmacārī samaṇo gotamo ārācārī virato methunā gāmadhammā’ti— iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. ‘Musāvādaṁ pahāya musāvādā paṭivirato samaṇo gotamo saccavādī saccasandho theto paccayiko avisaṁvādako lokassā’ti— iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. ‘Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato samaṇo gotamo, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya.
‘The ascetic Gotama has given up unchastity. He is chaste, set apart, avoiding the vulgar act of sex.’ Such is an ordinary person’s praise of the Realized One. ‘The ascetic Gotama has given up lying. He speaks the truth and sticks to the truth. He’s honest and dependable, and doesn’t trick the world with his words.’ Such is an ordinary person’s praise of the Realized One. ‘The ascetic Gotama has given up divisive speech. He doesn’t repeat in one place what he heard in another so as to divide peo
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長部経典
趣旨一致
長
Evaṁ kho, āvuso, bhikkhu ekārakkho hoti. Kathañcāvuso, bhikkhu caturāpasseno hoti? Idhāvuso, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti. Evaṁ kho, āvuso, bhikkhu caturāpasseno hoti. Kathañcāvuso, bhikkhu paṇunnapaccekasacco hoti? Idhāvuso, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṁ puthupaccekasaccāni, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni. Evaṁ kho, āvuso, bhikkhu paṇunnapaccekasacco hoti.
That’s how a mendicant has a single guard. And how does a mendicant have four supports? After appraisal, a mendicant uses some things, endures some things, avoids some things, and gets rid of some things. That’s how a mendicant has four supports. And how has a mendicant cast aside idiosyncratic interpretations of the truth? Different ascetics and brahmins have different idiosyncratic interpretations of the truth. A mendicant has cast out, cast aside, thrown out, discarded, let go of, given up, a
⚠ 出家者向けの文脈
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長部経典
趣旨一致
長
Tyāhaṁ evaṁ vadāmi: ‘kathaṁvihitakaṁ pana tumhe āyasmanto issarakuttaṁ brahmakuttaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. Hoti kho so, āvuso, samayo yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko vivaṭṭati. Vivaṭṭamāne loke suññaṁ brahmavimānaṁ pātubhavati. Atha kho aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṁ brahmavimānaṁ upapajjati. So tattha hoti manomayo pītibhakkho sayampabho antalikkhacaro
I say to them, ‘But how do you describe in your tradition that the origin of the world came about as created by the God Almighty, by the Divinity?’ But they are stumped by my question, and they even question me in return. There comes a time when, after a very long period has passed, this cosmos expands. As it expands an empty mansion of divinity appears. Then a certain sentient being—due to the running out of their lifespan or merit—passes away from that host of radiant deities and is reborn in
空
長部経典
趣旨一致
長
Bhagavā ce kho pana māgadhake paricārake abbhatīte kālaṅkate upapattīsu na byākareyya, dīnamanā tenassu māgadhakā paricārakā; “ime kho panāpi ahesuṁ māgadhakā paricārakā bahū ceva rattaññū ca abbhatītā kālaṅkatā. Suññā maññe aṅgamagadhā aṅgamāgadhakehi paricārakehi abbhatītehi kālaṅkatehi. Te kho panāpi ahesuṁ buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārino. Te abbhatītā kālaṅkatā bhagavatā abyākatā; tesampissa sādhu veyyākaraṇaṁ, bahujano pasīdeyya, tato gaccheyya sugatiṁ. Ay
If he fails to do so, they will be dejected.” “But there were also Magadhan devotees—many, and of long standing too—who have passed away. You’d think that Aṅga and Magadha were empty of devotees who have passed away! But they too had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled their ethics. The Buddha hasn’t declared their passing. It would be good to do so, for many people would gain confidence, and so be reborn in a good place. That King Seniya Bimbisāra of Magadh
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長部経典
趣旨一致
長
Apissu naṁ, mārisa, amanussā rittampissa pattaṁ sīse nikkujjeyyuṁ. Santi hi, mārisa, amanussā caṇḍā ruddhā rabhasā, te neva mahārājānaṁ ādiyanti, na mahārājānaṁ purisakānaṁ ādiyanti, na mahārājānaṁ purisakānaṁ purisakānaṁ ādiyanti. ‘ayaṁ yakkho gaṇhāti, ayaṁ yakkho āvisati, ayaṁ yakkho heṭheti, ayaṁ yakkho viheṭheti, ayaṁ yakkho hiṁsati, ayaṁ yakkho vihiṁsati, ayaṁ yakkho na muñcatī’ti. Te kho te, mārisa, amanussā mahārājānaṁ avaruddhā nāma vuccanti. Seyyathāpi, mārisa, rañño māgadhassa vijite m
drop an empty bowl on their head, For there are, good fellow, non-humans who are fierce, cruel, and violent. They don’t obey the Great Kings or their men or their men’s men. ‘This spirit’s got me! This spirit’s entered me! This spirit’s annoying me! This spirit’s harassing me! This spirit’s hurting me! This spirit’s harming me! This spirit won’t let me go!’ They’re said to be rebelling against the Great Kings. They’re just like the bandits in the king of Magadha’s realm who don’t obey the king,
経典データの出典: SuttaCentral（CC0ライセンス）