🔖 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 899
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
智慧
中部経典
趣旨一致
長
Puna caparaṁ, bhikkhave, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. Yo so, bhikkhave, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ pañ
They lead the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or fervent austerity or spiritual practice, may I become one of the gods!’ This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth shackle of the heart they haven’t severed. These are the five shackles of the heart they haven’t severed. When a mendicant has not given up these five kinds of hard-heartedness and severed
これらの者は、諸天の衆のいずれかに生まれ変わることを願って梵行を修めている。「この戒律や行儀、あるいは熱烈な苦行や霊的な修行によって、願わくば我は天神のひとりとなれんことを」と念じているのである。かくあるがゆえに、その心は精励・専心・堅忍・精進へと向かうことがない。これが、彼らがいまだ断ち切っていない第五の心の結縛である。以上が、彼らがいまだ断ち切っていない五つの心の結縛である。比丘がこれらの五種の心の頑迷さを捨て去らず、また五つの結縛を断ち切っていない場合には——
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
‘manaṁ vata, bho, anassāma; manaṁ vata, bho, panassāma’. Mayañhi pubbe assamaṇāva samānā samaṇāmhāti paṭijānimhā, abrāhmaṇāva samānā brāhmaṇāmhāti paṭijānimhā, anarahantova samānā arahantāmhāti paṭijānimhā. ‘Idāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto’ti. Ayampi kho me, bhante, bhagavati dhammanvayo hoti: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. Puna caparāhaṁ, bhante, ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṁ
‘We were almost lost! We almost perished! For we used to claim that we were ascetics, brahmins, and perfected ones, but we were none of these things. But now we really are ascetics, brahmins, and perfected ones!’ So I infer this about the Buddha from the teaching: ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’ Furthermore, these chamberlains Isidatta and Purāṇa share my meals and my carriages. I give them a livelihood and bring them r
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Aññataro kho panāyasmā kassapo arahataṁ ahosi. “Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi byāpādasaññaṁ …pe… vihiṁsāsaññaṁ uppannapubbaṁ”. “Yampāyasmā bākulo asītiyā vassehi nābhijānāti vihiṁsāsaññaṁ uppannapubbaṁ, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema”. Atha kho āyasmā bākulo aparena samayena avāpuraṇaṁ ādāya vihārena vihāraṁ upasaṅkamitvā evamāha: “abhikkamathāyasmanto, abhikkamathāyasmanto. Ajja me parinibbānaṁ bhavissatī”ti. “Yampāyasmā bākulo avāpuraṇaṁ ā
And Venerable Kassapa became one of the perfected. “In these eighty years, I don’t recall that any perception of ill will … or cruelty has ever arisen in me.” This too we remember as an incredible and amazing quality of Venerable Bakkula. Then some time later Venerable Bakkula, taking a latchkey, went from dwelling to dwelling, saying, “Come forth, venerables, come forth! Today will be my full extinguishment.” This too we remember as an incredible and amazing quality of Venerable Bakkula. And Ve
智慧
中部経典
趣旨一致
長
“Napi me, āvuso sāriputta, natthi sappāyāni bhojanāni; napi me natthi sappāyāni bhesajjāni; napi me natthi patirūpā upaṭṭhākā; api cāvuso sāriputta, pariciṇṇo me satthā dīgharattaṁ manāpeneva no amanāpena. Etañhi, āvuso sāriputta, sāvakassa patirūpaṁ yaṁ satthāraṁ paricareyya manāpeneva no amanāpena. ‘Anupavajjaṁ channo bhikkhu satthaṁ āharissatī’ti evametaṁ, āvuso sāriputta, dhārehī”ti. “Puccheyyāma mayaṁ āyasmantaṁ channaṁ kañcideva desaṁ, sace āyasmā channo okāsaṁ karoti pañhassa veyyākaraṇāy
“Reverend Sāriputta, it’s not that I don’t have suitable food, or suitable medicine, or a capable carer. Moreover, for a long time now I have served the Teacher with love, not without love. For it is proper for a disciple to serve the Teacher with love, not without love. You should remember this: ‘The mendicant Channa will commit suicide blamelessly.’” “I’d like to ask you about a certain point, if you’d take the time to answer.” “Ask, Reverend Sāriputta. When I’ve heard it I’ll know.” “Reverend
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Puna caparaṁ, bhikkhave, bhikkhu dhamme na kaṅkhati na vicikicchati adhimuccati sampasīdati …pe… Puna caparaṁ, bhikkhave, bhikkhu saṅghe na kaṅkhati na vicikicchati adhimuccati sampasīdati …pe… Puna caparaṁ, bhikkhave, bhikkhu sikkhāya na kaṅkhati na vicikicchati adhimuccati sampasīdati …pe… Puna caparaṁ, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti na anattamano anāhatacitto akhilajāto. Yo so, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti na anattamano anāhatacitto akhilajāto, tassa citt
Furthermore, a mendicant has no doubts about the teaching … They have no doubts about the Saṅgha … They have no doubts about the training … They’re not angry and upset with their spiritual companions, not resentful or closed off. This being so, their mind inclines toward keenness, commitment, persistence, and striving. This is the fifth kind of hard-heartedness they’ve given up. These are the five kinds of hard-heartedness they’ve given up. “Mendicants, when a mendicant has not given up five kin
さらに、比丘は教法に対して疑いを抱かない……僧伽に対して疑いを抱かない……戒律に対して疑いを抱かない……梵行の友に対して怒りや憤りを抱かず、怨恨や心の閉ざしもない。かくあるとき、その心は精励・専念・堅忍・精進へと傾く。これが捨て去られた第五の剛心である。これらが捨て去られた五種の剛心である。「比丘たちよ、比丘が五種の……
⚠ 出家者向けの文脈,初学者には難しい
智慧
中部経典
趣旨一致
長
‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā; na kho āḷārasseva kālāmassa atthi vīriyaṁ, mayhampatthi vīriyaṁ; na kho āḷārasseva kālāmassa atthi sati, mayhampatthi sati; na kho āḷārasseva kālāmassa atthi samādhi, mayhampatthi samādhi; So evaṁ pabbajito samāno kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: na kho āḷārasseva kālāmassa atthi paññā, mayhampatthi paññā; yannūnāhaṁ yaṁ dhammaṁ āḷāro kāl
‘It’s not just Āḷāra Kālāma who has faith, energy, mindfulness, immersion, Once I had gone forth I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Āḷāra Kālāma and said to him, and wisdom; I too have these things. Why don’t I make an effort to realize the same teaching that Āḷāra Kālāma says he has realized with his own insight?’ I quickly realized that teaching with my own insight, and lived having achieved it. ‘Reverend Kālāma, I wish to lead the
智慧
中部経典
趣旨一致
長
Atha kho, bhante, ime isidattapurāṇā thapatayo bahudeva rattiṁ dhammiyā kathāya vītināmetvā, yato ahosi bhagavā tato sīsaṁ katvā maṁ pādato karitvā nipajjiṁsu. Tassa mayhaṁ, bhante, etadahosi: ‘acchariyaṁ vata bho, abbhutaṁ vata bho. Ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṁ nesaṁ jīvikāya dātā, yasassa āhattā; atha ca pana no tathā mayi nipaccakāraṁ karonti yathā bhagavati. Addhā ime āyasmanto tassa bhagavato sāsane uḷāraṁ pubbenāparaṁ visesaṁ jānantī’ti. Puna caparaṁ, bhante, bhag
They spent much of the night discussing the teaching, then they lay down with their heads towards where the Buddha was and their feet towards me. It occurred to me: ‘Oh lord, how incredible, how amazing! These chamberlains Isidatta and Purāṇa share my meals and my carriages. I give them a livelihood and bring them renown. And yet they don’t show me the same level of devotion that they show to the Buddha. Clearly these venerables have realized a higher distinction in the Buddha’s instructions tha
智慧
中部経典
趣旨一致
長
Tassa sā adukkhamasukhā vedanā nirujjhati. Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti— iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto. Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirā
Then that neutral feeling ceases. When neutral feeling ceases, pleasure not of the flesh arises; and when pleasure not of the flesh ceases, neutral feelings arises. ‘All that is conditioned and crude. But there is the cessation of conditions—<em>that</em> is real.’ Understanding this and seeing the escape from it, the Realized One has gone beyond all that. Now, some ascetics and brahmins, letting go of theories about the first beginning and the final end, not fixating on the fetters of sensualit
智慧
中部経典
趣旨一致
長
Yo so, bhikkhave, bhikkhu kāme vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ paṭhamo cetasovinibandho susamucchinno hoti. Puna caparaṁ, bhikkhave, bhikkhu kāye vītarāgo hoti …pe… rūpe vītarāgo hoti …pe… na yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati. Puna caparaṁ, bhikkhave, bhikkhu na
This being so, their mind inclines toward keenness, commitment, persistence, and striving. This is the first shackle of the heart they’ve severed. Furthermore, a mendicant is rid of greed for the body … They’re rid of greed for form … They don’t eat as much as they like until their belly is full, then indulge in the pleasures of sleeping, lying down, and drowsing … They don’t lead the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or fer
かくのごとくであるがゆえに、彼らの心は鋭敏さ、専心、精進、そして努力へと傾いてゆく。これが、彼らが断ち切った心の第一の束縛である。さらにまた、比丘は身体への貪りを離れている……色への貪りを離れている……腹いたるまで思うがままに食らい、その後は睡眠・横臥・微睡みの楽に耽るということをしない……「この戒律・苦行・修行によって、天神のいずれかの衆に生まれ変わらん」と願いながら梵行を歩むことをしない。
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
‘viharatāyasmā, tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. So kho ahaṁ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṁ, aggivessana, etadahosi: Atha khvāhaṁ, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ
‘Stay, venerable. This teaching is such that a sensible person can soon realize their own tradition with their own insight and live having achieved it.’ I quickly memorized that teaching. As far as lip-recital and verbal repetition went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others. Then it occurred to me, So I approached Āḷāra Kālāma and said to him, I am like you and you are like me. Come now, reverend! We should both lead this community t
智慧
中部経典
趣旨一致
長
Atha ca panāyaṁ bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhiṁ vā upādiyamāno upādiyati, aparantānudiṭṭhiṁ vā upādiyamāno upādiyati, kāmasaṁyojanaṁ vā upādiyamāno upādiyati, pavivekaṁ vā pītiṁ upādiyamāno upādiyati, nirāmisaṁ vā sukhaṁ upādiyamāno upādiyati, adukkhamasukhaṁ vā vedanaṁ upādiyamāno upādiyati. Yañca kho ayamāyasmā: ‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati tadapi imassa bhoto samaṇassa brāhmaṇassa upādānamakkhāyati. ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana
Nevertheless, they still grasp at theories about the first beginning or the final end, or the fetters of sensuality, or the rapture of seclusion, or pleasure not of the flesh, or neutral feeling. And when they regard themselves like this: ‘I am at peace; I am quenched; I am free of grasping,’ that’s also said to be grasping on their part. ‘All that is conditioned and crude. But there is the cessation of conditions—<em>that</em> is real.’ Understanding this and seeing the escape from it, the Real
智慧
中部経典
趣旨一致
長
Yato kho, aggivessana, āraññako nāgo hatthidamakassa yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācariyamāno sussūsati, sotaṁ odahati, aññā cittaṁ upaṭṭhāpeti; tamenaṁ hatthidamako uttari tiṇaghāsodakaṁ anuppavecchati. Yato kho, aggivessana, āraññako nāgo hatthidamakassa tiṇaghāsodakaṁ paṭiggaṇhāti, tatra hatthidamakassa evaṁ hoti: ‘jīvissati kho dāni āraññako nāgo’ti. Tamenaṁ hatthidamako uttari kāraṇaṁ kāreti: ‘ādiya, bho, nikkhipa,
Spoken to in such a way by the elephant trainer, the wild elephant wanted to listen. It actively listened and tried to understand. So the elephant trainer rewards it with grass, fodder, and water. When the wild elephant accepts the grass, fodder, and water, the trainer knows, ‘Now the wild elephant will survive!’ He sets it a further task: ‘Pick it up, worthy sir! Put it down, worthy sir!’ When the wild elephant picks up and puts down when the trainer says, following instructions, the trainer se
智慧
中部経典
趣旨一致
長
‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. So kho ahaṁ, aggivessana, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ. ‘ettāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Ettāvatā kho ahaṁ, āvuso, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemī’ti. ‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja
‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the dimension of nothingness.’ Realizing that this teaching was inadequate, I left disappointed. ‘Reverend Kālāma, is it up to this point that you realized this teaching with your own insight, and declare having achieved it?’ ‘I have, reverend.’ ‘I too have realized this teaching with my own insight up to this point, and live having achieved it.
智慧
中部経典
趣旨一致
長
Esāhaṁ, bhante, tatiyampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. “Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho yaṁ maṁ bhagavā evamāha: ‘dīgharattaṁ kho te, gahapati, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī’ti. Sutaṁ metaṁ, bhante, samaṇo gotamo evamāha: ‘mayhameva dānaṁ dātabbaṁ, nāññesaṁ dānaṁ dātabbaṁ; mayhameva sāvakānaṁ dānaṁ dātabbaṁ, nāññesaṁ
For a third time, I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” “Now I’m even more delighted and satisfied with the Buddha, since he tells me to consider giving to the Jain ascetics when they come. I have heard, sir, that the ascetic Gotama says this: ‘Gifts should only be given to me, not to others. Gifts should only be given to my disciples, not to the disciples o
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho bhagavā acirapakkantassa rañño pasenadissa kosalassa bhikkhū āmantesi: “eso, bhikkhave, rājā pasenadi kosalo dhammacetiyāni bhāsitvā uṭṭhāyāsanā pakkanto. Uggaṇhatha, bhikkhave, dhammacetiyāni; pariyāpuṇātha, bhikkhave, dhammacetiyāni; dhāretha, bhikkhave, dhammacetiyāni. Atthasaṁhitāni, bhikkhave, dhammacetiyāni ādibrahmacariyakānī”ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ a
Then King Pasenadi got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Soon after the king had left, the Buddha addressed the mendicants: “Mendicants, before he got up and left, King Pasenadi spoke shrines to the teaching. Learn these shrines to the teaching! Memorize these shrines to the teaching! Remember these shrines to the teaching! These shrines to the teaching are beneficial and relate to the fundamentals of the spiritual life.” That
智慧
中部経典
趣旨一致
長
Evameva kho, bhikkhave, evaṁ ussoḷhipannarasaṅgasamannāgato bhikkhu bhabbo abhinibbidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāyā”ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Katamāssa pañca cetokhilā appahīnā honti? Idha, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati. Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānā
In the same way, a mendicant who possesses these fifteen factors, including vigor, is capable of breaking out, becoming awakened, and reaching the supreme sanctuary from the yoke.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said. What are the five kinds of hard-heartedness they haven’t given up? Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence. This being so, their mind doesn’t incline toward keenness, c
同様に、精進をはじめとするこれら十五の徳目を具えた比丘は、くびきより脱出し、覚りを得て、無上の安穏に達することができるのである。」
これが世尊の説かれたところである。比丘たちは歓喜して、世尊の説法を奉じた。
では、いまだ捨て去られていない五種の剛愎とは何か。
まず第一に、比丘が師に対して疑念を抱く場合がある。彼は確信なく、決断なく、信解を欠いている。かくあれば、その心は熱心さへと傾かず……
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
So kho ahaṁ, aggivessana, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: Addhā rāmo imaṁ dhammaṁ jānaṁ passaṁ vihāsī’ti. Atha khvāhaṁ, aggivessana, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: ‘kittāvatā no āvuso rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṁ vutte, aggivessana, udako rāmaputto nevasaññānāsaññāyatanaṁ pavedesi. Tassa ma
I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Uddaka son of Rāma and said to him, Surely he meditated knowing and seeing this teaching.’ So I approached Uddaka son of Rāma and said to him, ‘Reverend, to what extent did Rāma say he’d realized this teaching with his own insight?’ When I said this, Uddaka son of Rāma declared the dimension of neither perception nor non-perception. Then it occurred to me, ‘It’s not just Rāma who had faith, energy, m
智慧
中部経典
趣旨一致
長
Yena ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova ārāmaṁ pāvisi. Addasā kho rājā pasenadi kosalo ārāme jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. Disvāna bhagavantaṁyeva ārabbha sati udapādi: “imāni kho tāni rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, yattha sud
heading for the park grounds. He went by carriage as far as the terrain allowed, then descended and entered the park on foot. As he was going for a walk in the park he saw roots of trees that were impressive and inspiring, quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat. The sight reminded him right away of the Buddha: “These roots of trees, so impressive and inspiring, are like those where we used to pay homage to the Blessed One, the perfected on
智慧
中部経典
趣旨一致
長
Atha kho aggivessana, tamenaṁ rājā khattiyo muddhāvasitto hatthidamakaṁ āmantesi: Evameva kho, aggivessana, idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ br
Then the king addresses his elephant trainer, In the same way, Aggivessana, a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. He realizes with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He proclaims a tea
智慧
中部経典
趣旨一致
長
manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Iminā ca tvaṁ, puṇṇa, mayā saṅkhittena ovādena ovadito katarasmiṁ janapade viharissasī”ti? “Sace pana te, puṇṇa, sunāparantakā manussā pāṇinā pahāraṁ dassanti, tattha pana te, puṇṇa, kinti bhavissatī”ti? “Sace me, bhante, sunāparantakā manussā pāṇinā pahāraṁ dassanti, tattha me evaṁ bhavissati: ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṁ me nayime leḍḍunā pahāraṁ dentī’ti. Evamettha,
ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Puṇṇa, now that I’ve given you this brief advice, what country will you live in?” “But if they do hit you with their fists, what will you think of them then?” “If they hit me with their fists, I’ll think: ‘These people of Sunāparanta are gracious, truly gracious, since they don’t throw stones at me.’ That’s what I’ll think, Blessed One. That’s what I’ll think, Holy One.” “But if they do throw stone
経典データの出典: SuttaCentral（CC0ライセンス）