🔖 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 123
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: 中部経典
✕ クリア
老い
中部経典
趣旨一致
長
jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā— ime kho, mahānāma, pañca kāmaguṇā. Ko ca, mahānāma, kāmānaṁ ādīnavo? Idha, mahānāma, kulaputto yena sippaṭṭhānena jīvikaṁ kappeti— yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena, sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi rissamāno khuppipāsāya mīyamāno; ayampi, mahānāma, kām
Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. And what is the drawback of sensual pleasures? It’s when a gentleman earns a living by means such as arithmetic, accounting, calculating, farming, trade, raising cattle, archery, government service, or one of the professions. But they must face cold and heat, being hurt by the touch of flies, mosquitoes, wind, sun, and
舌によって知られる味……身によって知られる触れ——これらは好ましく、望ましく、心地よく、快く、官能的であり、欲情を引き起こすものである。これらが五種の欲の対象である。では、欲楽の過患とは何か。それは、ある良家の子息が、算術・会計・計算・農業・商業・牧畜・弓術・官職、あるいは何らかの技芸といった手段によって生計を営む場合のことである。しかし彼は、寒さと暑さに耐え、蠅・蚊・風・日光の触れによる苦痛に堪えなければならない。
老い
中部経典
趣旨一致
長
Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvan’ti. Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, cattāro devaputtā catuddisaṁ ārakkhāya upagacchanti—mā naṁ bodhisattaṁ vā bodhisattamātaraṁ vā manusso vā amanusso vā koci vā viheṭhesī’ti. Yampi, bhante …p
And this ten-thousandfold galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods.’ This too I remember as an incredible quality of the Buddha. I have learned this in the presence of the Buddha: ‘When the being intent on awakening is conceived in his mother’s belly, four godlings approach to guard the four quarters, so that no human or non-human or anyone at all shall harm the being intent on awakening or his mother.’ Th
老い
中部経典
趣旨一致
長
nābhijānāmi antaraghare nisīditā … nābhijānāmi antaraghare bhuñjitā … Atha kho acelakassapo āyasmato bākulassa purāṇagihisahāyo yenāyasmā bākulo tenupasaṅkami; upasaṅkamitvā āyasmatā bākulena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho acelakassapo āyasmantaṁ bākulaṁ etadavoca: nābhijānāmi mātugāmassa anubyañjanaso nimittaṁ gahetā … nābhijānāmi mātugāmassa dhammaṁ desitā antamaso catuppadampi gāthaṁ … nābhijānāmi bhikkhunupassayaṁ upasaṅkami
sitting down inside a house … eating inside a house … Then the naked ascetic Kassapa, an old friend of Bakkula in the lay life, approached him, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Venerable Bakkula, getting caught up in the features by way of the details of a lady’s appearance … teaching a lady, even so much as a four line verse … going to the nuns’ quarters … teaching the nuns … teaching the trainee nuns … t
⚠ 出家者向けの文脈
老い
中部経典
趣旨一致
長
Tena kho pana samayena pañcamattāni licchavisatāni santhāgāre sannipatitāni honti kenacideva karaṇīyena. Seyyathāpi nāma kuñjaro saṭṭhihāyano gambhīraṁ pokkharaṇiṁ ogāhetvā sāṇadhovikaṁ nāma kīḷitajātaṁ kīḷati; Abhikkamantu bhonto licchavī, abhikkamantu bhonto licchavī, ajja me samaṇena gotamena saddhiṁ kathāsallāpo bhavissatī”ti. Atha kho saccako nigaṇṭhaputto yena te licchavī tenupasaṅkami; upasaṅkamitvā te licchavī etadavoca: “abhikkamantu bhonto licchavī, abhikkamantu bhonto licchavī, ajja m
Now at that time around five hundred Licchavis were sitting together at the town hall on some business. I’ll play a game of hemp-washing with the ascetic Gotama, like a sixty-year-old elephant would plunge into a deep lotus pond and play a game of hemp-washing! Come forth, good Licchavīs, come forth! Today I am going to have a discussion with the ascetic Gotama.” Then Saccaka went up to them and said, “Come forth, good Licchavīs, come forth! Today I am going to have a discussion with the ascetic
老い
中部経典
趣旨一致
長
“Sace pana, gahapati, cetetī”ti? “Mahāsāvajjaṁ, bhante, hotī”ti. “Cetanaṁ pana, gahapati, nigaṇṭho nāṭaputto kismiṁ paññapetī”ti? “Manodaṇḍasmiṁ, bhante”ti. “Taṁ kiṁ maññasi, gahapati, “Dasapi, bhante, purisā, vīsampi, bhante, purisā, tiṁsampi, bhante, purisā, cattārīsampi, bhante, purisā, paññāsampi, bhante, purisā nappahonti yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kātuṁ. Kiñhi sobhati eko chavo puriso”ti. “Taṁ kiṁ maññasi, gahapati, idh
“But if they are intentional?” “Then they are very blameworthy.” “But where does the Jain Ñātika say that intention is classified?” “In the mental rod, sir.” “What do you think, householder? “Sir, even ten, twenty, thirty, forty, or fifty men couldn’t do that. How significant is one measly man?” “What do you think, householder? Suppose an ascetic or brahmin with psychic power, who has achieved mastery of the mind, were to come along and say:
老い
中部経典
趣旨一致
長
‘ahaṁ imaṁ nāḷandaṁ ekena manopadosena bhasmaṁ karissāmī’ti. Taṁ kiṁ maññasi, gahapati, pahoti nu kho so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto imaṁ nāḷandaṁ ekena manopadosena bhasmaṁ kātun”ti? “Dasapi, bhante, nāḷandā, vīsampi nāḷandā, tiṁsampi nāḷandā, cattārīsampi nāḷandā, paññāsampi nāḷandā pahoti so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto ekena manopadosena bhasmaṁ kātuṁ. Kiñhi sobhati ekā chavā nāḷandā”ti. ayaṁ nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā”ti? “Manasi karo
‘I will reduce Nāḷandā to ashes with a single malevolent act of will!’ What do you think, householder? Could he do that?” “Sir, an ascetic or brahmin with psychic power, who has achieved mastery of the mind, could reduce ten, twenty, thirty, forty, or fifty Nāḷandās to ashes with a single malevolent act of will. How significant is one measly Nāḷandā?” Is this Nāḷandā successful and prosperous, populous, full of people?” “Think about it, householder! You should think before answering. What you sa
老い
中部経典
趣旨一致
長
Te suṇanti: ‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti. Puna caparāhaṁ, bhante, passāmi idhekacce brāhmaṇapaṇḍite …pe… gahapatipaṇḍite …pe… samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni. Te bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva bhagavantaṁ pañhaṁ pucchanti, kuto vādaṁ āropessanti? Aññadatthu bhagavantaṁyeva okāsaṁ yācanti agārasmā anagāriyaṁ pabbajjāya. Te bhagavā pabbāj
When they hear that he has come down Furthermore, I see some clever brahmins … some clever householders … some clever ascetics who are subtle, accomplished in the doctrines of others, hair-splitters. … They don’t even get around to asking their question to the Buddha, so how could they refute his answer? Invariably, they ask the ascetic Gotama for the chance to go forth. And he gives them the going-forth. Soon after going forth, living withdrawn, diligent, keen, and resolute, they realize the su
老い
中部経典
趣旨一致
長
“Taṁ kiṁ maññasi, gahapati, kinti te sutaṁ kena taṁ daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan”ti? “Sutaṁ metaṁ, bhante, isīnaṁ manopadosena taṁ daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan”ti. “Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi. Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ. Bhāsitā kho pana te, gahapati, esā vācā: “Purimenevāhaṁ, bhante, opammena bhagavato attamano abhiraddho. Api
“What have you heard?” “I heard that it was because of a malevolent act of will by seers that the wildernesses of Daṇḍaka, Kaliṅga, Mejjha, and Mātaṅga came to be that way.” “Think about it, householder! You should think before answering. What you said before and what you said after don’t match up. But you said that you would debate on the basis of truth.” “Sir, I was already delighted and satisfied by the Buddha’s very first simile. Nevertheless, I wanted to hear the Buddha’s various solutions
老い
中部経典
趣旨一致
長
Atirekaṁ kho panimassa bhoto satthuno naggiyaṁ muṇḍiyaṁ ukkuṭikappadhānaṁ kesamassulocanaṁ, yohaṁ puttasambādhasayanaṁ ajjhāvasanto kāsikacandanaṁ paccanubhonto mālāgandhavilepanaṁ dhārento jātarūparajataṁ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi abhisamparāyaṁ. Sohaṁ kiṁ jānanto kiṁ passanto imasmiṁ satthari brahmacariyaṁ carissāmi? Ayaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṁ brahmacariya
But it’s superfluous for this teacher to go nude, bald, persisting in squatting, tearing out their hair and beard. For I’m living at home with my children, using sandalwood imported from Kāsi, wearing garlands, fragrance, and makeup, and accepting gold and currency. Yet I’ll have exactly the same destiny in the next life as this teacher. What do I know or see that I should lead the spiritual life under this teacher? This is the third way that negates the spiritual life. Furthermore, take a certa
老い
中部経典
趣旨一致
長
“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi byāpādavitakkaṁ …pe… vihiṁsāvitakkaṁ uppannapubbaṁ”. “Yampāyasmā bākulo asītiyā vassehi nābhijānāti vihiṁsāvitakkaṁ uppannapubbaṁ, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema”. “Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi gahapaticīvaraṁ sāditā”.
ill will … or cruelty has ever arisen in me.” This too we remember as an incredible and amazing quality of Venerable Bakkula. “In these eighty years, I don’t recall accepting a robe from a householder …
老い
中部経典
趣旨一致
長
Atha kho upāli gahapati bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena sakaṁ nivesanaṁ tenupasaṅkami; upasaṅkamitvā dovārikaṁ āmantesi: “ajjatagge, samma dovārika, āvarāmi dvāraṁ nigaṇṭhānaṁ nigaṇṭhīnaṁ, anāvaṭaṁ dvāraṁ bhagavato bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. Sace koci nigaṇṭho āgacchati tamenaṁ tvaṁ evaṁ vadeyyāsi: ‘tiṭṭha, bhante, mā pāvisi. Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato. Āvaṭaṁ dvāraṁ nig
And then the householder Upāli approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went back to his own home, where he addressed the gatekeeper, “My good gatekeeper, from this day forth close the gate to Jain monks and nuns, and open it for the Buddha’s monks, nuns, laymen, and laywomen. If any Jain ascetics come, say this to them: ‘Wait, sir, do not enter. From now on the householder Upāli has beco
⚠ 出家者向けの文脈
老い
中部経典
趣旨一致
長
‘mayhaṁ kho avihesā bhavissati parassa ca puggalassa upaghāto, paro hi puggalo kodhano upanāhī adaḷhadiṭṭhī suppaṭinissaggī, sakkomi cāhaṁ etaṁ puggalaṁ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetuṁ. Appamattakaṁ kho panetaṁ yadidaṁ—parassa puggalassa upaghāto. Atha kho etadeva bahutaraṁ— svāhaṁ sakkomi etaṁ puggalaṁ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun’ti. Sace, bhikkhave, evamassa, kallaṁ vacanāya. Sace pana, bhikkhave, evamassa: ‘mayhaṁ kho vihesā bhavissati parassa ca puggalassa anupaghāto. P
‘I will be troubled and the other individual will be hurt, for they’re irritable and acrimonious. However, they don’t hold fast to their views, but let them go easily. I can draw them away from the unskillful and establish them in the skillful. But for the other individual to get hurt is a minor matter. It’s more important that I can draw them away from the unskillful and establish them in the skillful.’ If that’s what you think, then it’s appropriate to speak to them. But suppose you think this
老い
中部経典
趣旨一致
長
Sace, bhikkhave, evamassa, kallaṁ vacanāya. Sace pana, bhikkhave, evamassa: ‘mayhañca kho vihesā bhavissati parassa ca puggalassa upaghāto. Paro hi puggalo kodhano upanāhī daḷhadiṭṭhī duppaṭinissaggī, sakkomi cāhaṁ etaṁ puggalaṁ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetuṁ. Appamattakaṁ kho panetaṁ yadidaṁ—mayhañca vihesā bhavissati parassa ca puggalassa upaghāto. Atha kho etadeva bahutaraṁ— svāhaṁ sakkomi etaṁ puggalaṁ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun’ti. Sace, bhikkhave, evamassa, kallaṁ v
If that’s what you think, then it’s appropriate to speak to them. But suppose you think this: ‘I will be troubled and the other individual will be hurt, for they’re irritable and acrimonious. And they hold fast to their views, refusing to let go. Nevertheless, I can draw them away from the unskillful and establish them in the skillful. But for me to be troubled and the other individual to get hurt is a minor matter. It’s more important that I can draw them away from the unskillful and establish
老い
中部経典
趣旨一致
長
“Aṭṭhānaṁ kho etaṁ, tapassi, anavakāso yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagaccheyya. Ṭhānañca kho etaṁ vijjati yaṁ samaṇo gotamo upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti. Dutiyampi kho dīghatapassī nigaṇṭho …pe… tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṁ nāṭaputtaṁ etadavoca: “sutaṁ metaṁ, bhante … Atha kho dīghatapassī nigaṇṭho yena upālissa gahapatissa nivesanaṁ tenupasaṅkami. Etaṁ kho te ahaṁ, bhante, nālatthaṁ, na kho me, bhante, ruccati yaṁ upāli gahapati samaṇas
“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple. But it is possible that Gotama could become Upāli’s disciple.” For a second time … and a third time, Dīgha Tapassī said to the Jain Ñātika, “Sir, they say that the householder Upāli has become a disciple of the ascetic Gotama.” Then Dīgha Tapassī went to Upāli’s home. Sir, I couldn’t get you to accept that it wasn’t a good idea for the householder Upāli to rebut the ascetic Gotama’s doctrine. For the ascetic
老い
中部経典
趣旨一致
長
Yassadāni kālaṁ maññasī”ti. Addasā kho dovāriko nigaṇṭhaṁ nāṭaputtaṁ dūratova āgacchantaṁ. Disvāna nigaṇṭhaṁ nāṭaputtaṁ etadavoca: “tiṭṭha, bhante, mā pāvisi. Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato. Āvaṭaṁ dvāraṁ nigaṇṭhānaṁ nigaṇṭhīnaṁ, anāvaṭaṁ dvāraṁ bhagavato bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī”ti. “Tena hi, samma dovārika, yena upāli gahapati tenupasaṅkama; upasaṅkamitvā upāliṁ gahap
Please go at your convenience.” The gatekeeper saw him coming off in the distance and said to him: “Wait, sir, do not enter. From now on the householder Upāli has become a disciple of the ascetic Gotama. His gate is closed to Jain monks and nuns, and opened for the Buddha’s monks, nuns, laymen, and laywomen. If you require almsfood, wait here, they will bring it to you.” “Well then, my good gatekeeper, go to Upāli and say: ‘Sir, the Jain Ñātika is waiting outside the gates together with a large
⚠ 出家者向けの文脈
老い
中部経典
趣旨一致
長
Seyyathāpi, bhaginiyo, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā tiṇhena govikantanena gāviṁ saṅkanteyya anupahacca antaraṁ maṁsakāyaṁ anupahacca bāhiraṁ cammakāyaṁ. Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṁ cammakāyaṁ teneva cammena taṁ gāviṁ paṭicchādetvā kiñcāpi so evaṁ vadeyya: ‘tathevāyaṁ gāvī saṁyuttā imināva cammenā’ti; atha kho sā gāvī visaṁyuttā teneva cammenā”ti. Yaṁ yadeva tattha antarā vilimaṁsaṁ antarā nhāru antarā bandhanaṁ taṁ tadeva ti
Suppose a deft butcher or their apprentice was to kill a cow and carve it with a sharp meat cleaver. Without damaging the flesh inside or the hide outside, Because even if they wrap that cow up in that very same hide and say: ‘This cow is joined to its hide just like before,’ still that cow is not joined to that hide.” they’d cut, carve, sever, and slice through the connecting tendons, sinews, and ligaments with a sharp meat cleaver, and then peel off the outer hide. Then they’d wrap that cow up
老い
中部経典
趣旨一致
長
“ummattosi tvaṁ, gahapati, dattosi tvaṁ, gahapati. ‘Gacchāmahaṁ, bhante, samaṇassa gotamassa vādaṁ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato. Seyyathāpi, gahapati, puriso aṇḍahārako gantvā ubbhatehi aṇḍehi āgaccheyya, seyyathā vā pana gahapati puriso akkhikahārako gantvā ubbhatehi akkhīhi āgaccheyya; evameva kho tvaṁ, gahapati, ‘gacchāmahaṁ, bhante, samaṇassa gotamassa vādaṁ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato. Āvaṭṭosi kho tvaṁ, gahapati, samaṇena got
“You’re mad, householder! You’re a moron! You said: ‘I’ll go and refute the ascetic Gotama’s doctrine.’ But you come back caught in the vast net of his doctrine. Suppose a man went to deliver a pair of testicles, but came back castrated. Or they went to deliver eyes, but came back blinded. In the same way, you said: ‘I’ll go and refute the ascetic Gotama’s doctrine.’ But you come back caught in the vast net of his doctrine. You’ve been converted by the ascetic Gotama’s conversion trick!” “Sir, t
老い
中部経典
趣旨一致
長
Vibhajatāyasmā mahākaccāno”ti. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ mahākaccānaṁ etadavocuṁ: “Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ, atikkamma khandhaṁ, sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya; evaṁsampadamidaṁ āyasmantānaṁ satthari sammukhībhūte, taṁ bhagavantaṁ atisitvā, amhe etamatthaṁ paṭipucchitabbaṁ maññatha. So hāvuso, bhagavā jāna
“May Venerable Mahākaccāna please explain this.” When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said: “Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves. Such is the consequence for the venerables. Though you
「マハーカッチャーナ尊者よ、どうかこれをご説明ください。」挨拶と礼儀の言葉が交わされた後、彼らは一方の側に座した。彼らはその経緯を尊者に申し上げ、こう言った。「尊者方よ、たとえばここに心材を必要とする人がいるとしましょう。その人が心材を求めて彷徨いながら、心材をそなえた大樹が立っているのを見出したとします。しかるに彼は根と幹を通り過ぎ、心材は枝葉の中に求めるべきものと思い込んでしまうのです。尊者方にとっての帰結とはまさにそのようなものです。あなた方は
⚠ 自己責任論に誤解されやすい
老い
中部経典
趣旨一致
長
Tena hi, bhante, upamaṁ te karissāmi. Upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti. Bhūtapubbaṁ, bhante, aññatarassa brāhmaṇassa jiṇṇassa vuḍḍhassa mahallakassa daharā māṇavikā pajāpatī ahosi gabbhinī upavijaññā. ‘gaccha tvaṁ, brāhmaṇa, āpaṇā makkaṭacchāpakaṁ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti. Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto āpaṇā makkaṭacchāpakaṁ kiṇitvā ānetvā taṁ māṇavikaṁ etadavoca: ‘ayaṁ te, bhoti, āpaṇā makkaṭacchā
Well then, sir, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Once upon a time there was an old brahmin, elderly and senior. His wife was a young brahmin lady who was pregnant and about to give birth. ‘Go, brahmin, buy a baby monkey from the market and bring it back so it can be a playmate for my child.’ Then that brahmin, because of his love for the brahmin lady, bought a male baby monkey at the market, brought it to her, and sa
老い
中部経典
趣旨一致
長
‘gaccha tvaṁ, brāhmaṇa, āpaṇā makkaṭacchāpakaṁ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti. Evaṁ vutte, so brāhmaṇo taṁ māṇavikaṁ etadavoca: ‘āgamehi tāva, bhoti, yāva vijāyati. Sace tvaṁ, bhoti, kumārakaṁ vijāyissasi, tassā te ahaṁ āpaṇā makkaṭacchāpakaṁ kiṇitvā ānessāmi, yo te kumārakassa kīḷāpanako bhavissati. Sace pana tvaṁ, bhoti, kumārikaṁ vijāyissasi, tassā te ahaṁ āpaṇā makkaṭacchāpikaṁ kiṇitvā ānessāmi, yā te kumārikāya kīḷāpanikā bhavissatī’ti. Dutiyampi kho, bhante, sā m
‘Go, brahmin, buy a baby monkey from the market and bring it back so it can be a playmate for my child.’ When she said this, the brahmin said to her, ‘Wait, my dear, until you give birth. If your child is a boy, I’ll buy you a male monkey, but if it’s a girl, I’ll buy a female monkey.’ For a second time, and a third time she said to the brahmin, “Householder, the king and his retinue know you as a disciple of the Jain Ñātika. Whose disciple should we remember you as?”
経典データの出典: SuttaCentral（CC0ライセンス）