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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ— evarūpaṁ, bhante, vacīsamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. sevitabbampi, asevitabbampi; ‘Vacīsamācārampāhaṁ, bhikkhave, duvidhena vadāmi— sevitabbampi, asevitabbampi; tañca aññamaññaṁ vacīsamācāran’ti— iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ. tañca aññamaññaṁ vacīsam
They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial. That kind of verbal behavior causes unskillful qualities to decline while skillful qualities grow. that which you should cultivate, and that which you should not cultivate. ‘I say that there are two kinds of verbal behavior: that which you should cultivate, and that which you should not cul
智慧
中部経典
趣旨一致
長
“Evaṁ, bho”ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi. Āyasmā sāriputto etadavoca: paranimmitavasavattī vā devā brahmaloko vā”ti? “‘Brahmaloko’ti—bhavaṁ sāriputto āha; ‘brahmaloko’ti—bhavaṁ sāriputto āhā”ti. Atha kho āyasmato sāriputtassa etadahosi: “ime kho brāhmaṇā brahmalokādhimuttā. Yannūnāhaṁ dhanañjānissa brāhmaṇassa brahmānaṁ sahabyatāya maggaṁ deseyyan”ti. “Brahmānaṁ te, dhanañjāni, sahabyatāya maggaṁ desessāmi; taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.
“Yes, worthy sir,” replied Dhanañjāni. Venerable Sāriputta said this: the gods who control what is created by others or the realm of divinity?” “Worthy Sāriputta speaks of the realm of divinity! Worthy Sāriputta speaks of the realm of divinity!” Then Sāriputta thought: “These brahmins are devoted to the realm of divinity. Why don’t I teach him a path to the company of Divinity?” “Dhanañjāni, I shall teach you a path to the company of Divinity. Listen and apply your mind well, I will speak.”
智慧
中部経典
趣旨一致
長
Yathārūpaṁ, bhante, vacīsamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo vacīsamācāro na sevitabbo; yathārūpañca kho, bhante, vacīsamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo vacīsamācāro sevitabbo. Kathaṁrūpaṁ, bhante, vacīsamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco musāvādī hoti. Sabhāgato vā parisāgato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sak
You should not cultivate the kind of verbal behavior which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of verbal behavior which causes unskillful qualities to decline while skillful qualities grow. And what kind of verbal behavior causes unskillful qualities to grow while skillful qualities decline? It’s when someone lies. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear wit
智慧
中部経典
趣旨一致
長
evarūpaṁ, bhante, manosamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti. Kathaṁrūpaṁ, bhante, manosamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco anabhijjhālu hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ nābhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti; abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā abyābajjhā anīghā sukhī attānaṁ pariharantū’ti— evarūpaṁ, bhante, manosamācāraṁ sevato akusalā dhamm
That kind of mental behavior causes unskillful qualities to grow while skillful qualities decline. And what kind of mental behavior causes unskillful qualities to decline while skillful qualities grow? It’s when someone is content. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’ They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’ That kind of mental behavior causes unskil
智慧
中部経典
趣旨一致
長
attavādapaṭisaṁyuttā vā lokavādapaṭisaṁyuttā vā— ādimeva nu kho, bhante, bhikkhuno manasikaroto evametāsaṁ diṭṭhīnaṁ pahānaṁ hoti, evametāsaṁ diṭṭhīnaṁ paṭinissaggo hotī”ti? “Yā imā, cunda, anekavihitā diṭṭhiyo loke uppajjanti— attavādapaṭisaṁyuttā vā lokavādapaṭisaṁyuttā vā— yattha cetā diṭṭhiyo uppajjanti yattha ca anusenti yattha ca samudācaranti taṁ ‘netaṁ mama, nesohamasmi, na me so attā’ti—evametaṁ yathābhūtaṁ sammappaññā passato evametāsaṁ diṭṭhīnaṁ pahānaṁ hoti, evametāsaṁ diṭṭhīnaṁ paṭi
connected with theories of self or with theories of the cosmos. How does a mendicant who is focusing on the starting point give up and let go of these views?” “Cunda, there are many different views that arise in the world connected with theories of self or with theories of the cosmos. A mendicant gives up and lets go of these views by truly seeing with right wisdom where they arise, where they settle in, and where they operate as: ‘This is not mine, I am not this, this is not my self.’ It’s poss
以下に翻訳いたします。
自己論または世界論に関わる見解について。では、出発点に専念する比丘は、いかにしてこれらの見解を捨て、手放すのでしょうか。」「純陀よ、世間においては、自己論または世界論に関わる実に多くの異なる見解が生起する。比丘はこれらの見解を捨て、手放すのであるが、それはすなわち、それらの見解がいずこに生起し、いずこに安住し、いずこに作用するかを、正智によって如実に観ることによってである。すなわち、『これは我がものにあらず、我はこれにあらず、これは我が自己にあらず』と。かくのごとくにして……
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Atha kho, ānanda, sakko devānamindo mātaliṁ saṅgāhakaṁ āmantesi: ‘ehi tvaṁ, samma mātali, sahassayuttaṁ ājaññarathaṁ yojetvā nimiṁ rājānaṁ upasaṅkamitvā evaṁ vadehi— ayaṁ te, mahārāja, sahassayutto ājaññaratho sakkena devānamindena pesito; abhiruheyyāsi, mahārāja, dibbaṁ yānaṁ avikampamāno’ti. ‘Evaṁ, bhaddantavā’ti kho, ānanda, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṁ ājaññarathaṁ yojetvā nimiṁ rājānaṁ upasaṅkamitvā etadavoca: ‘ayaṁ te, mahārāja, sahassayutto ājaññaratho
Then Sakka, lord of gods, addressed his chariot handler Mātali, ‘Come, dear Mātali, harness the chariot with a thousand thoroughbreds. Then go to King Nimi and say, “Great king, this chariot has been sent for you by Sakka, lord of gods. Mount the heavenly chariot, great king, without wavering!”’ ‘Yes, lord,’ replied Mātali. He did as Sakka asked, and said to the king, ‘Great king, this chariot has been sent for you by Sakka, lord of gods. Mount the heavenly chariot, great king, without wavering!
智慧
中部経典
趣旨一致
長
Atha kho āyasmā sāriputto dhanañjāniṁ brāhmaṇaṁ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkāmi. Atha kho dhanañjāni brāhmaṇo acirapakkante āyasmante sāriputte kālamakāsi, brahmalokañca upapajji. Atha kho bhagavā bhikkhū āmantesi: “eso, bhikkhave, sāriputto dhanañjāniṁ brāhmaṇaṁ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto”ti. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi, ekamantaṁ nis
Then Sāriputta, after establishing Dhanañjāni in the inferior realm of divinity, got up from his seat and left while there was still more left to do. Not long after Sāriputta had leave, Dhanañjāni passed away and was reborn in the realm of divinity. Then the Buddha said to the mendicants, “Mendicants, Sāriputta, after establishing Dhanañjāni in the inferior realm of divinity, got up from his seat and left while there was still more left to do.” Then Sāriputta went to the Buddha, bowed, sat down
智慧
中部経典
趣旨一致
長
tañca aññamaññaṁ manosamācāran’ti— iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ? Yathārūpaṁ, bhante, manosamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo manosamācāro na sevitabbo; yathārūpañca kho, bhante, manosamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo manosamācāro sevitabbo. Kathaṁrūpaṁ, bhante, manosamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco abhijjhālu hoti, ya
And each of these is a kind of mental behavior.’ That’s what the Buddha said, but why did he say it? You should not cultivate the kind of mental behavior which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of mental behavior which causes unskillful qualities to decline while skillful qualities grow. And what kind of mental behavior causes unskillful qualities to grow while skillful qualities decline? It’s when someone is covetous. They co
智慧
中部経典
趣旨一致
長
sevitabbe dhamme na jānāti asevitabbe dhamme na jānāti, bhajitabbe dhamme na jānāti abhajitabbe dhamme na jānāti. So sevitabbe dhamme ajānanto asevitabbe dhamme ajānanto, bhajitabbe dhamme ajānanto abhajitabbe dhamme ajānanto, asevitabbe dhamme sevati sevitabbe dhamme na sevati, abhajitabbe dhamme bhajati bhajitabbe dhamme na bhajati. Tassa asevitabbe dhamme sevato sevitabbe dhamme asevato, abhajitabbe dhamme bhajato bhajitabbe dhamme abhajato aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā k
They don’t know what practices they should cultivate and foster, and what practices they shouldn’t cultivate and foster. So they cultivate and foster practices they shouldn’t, and don’t cultivate and foster practices they should. When they do so, unlikable, undesirable, and disagreeable things increase, and likable, desirable, and agreeable things decrease. Why is that? Because that’s what it’s like for someone who doesn’t know. But a learned noble disciple has seen the noble ones, and is skille
智慧
中部経典
趣旨一致
長
“Kālaṅkato ca, sāriputta, dhanañjāni brāhmaṇo, brahmalokañca upapanno”ti. Atha kho āyasmā sāriputto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi. Tattha āgaccheyyāsī”ti. “Evaṁ, bho”ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi. Tena kho pana samayena dhanañjāni brāhmaṇo bahinagare gāvo goṭṭhe duhāpeti. Atha kho āyasmā sāriputto rājagahe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena dhanañjāni brāhmaṇo tenupasaṅkami. Addasā kho dhanañjāni brāhmaṇo āy
“And Sāriputta, the brahmin Dhanañjāni has passed away and been reborn in the realm of divinity.” Then he robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. Come see me there.” “Yes, worthy sir,” replied Dhanañjāni. Now at that time Dhanañjāni was having his cows milked in a cow-shed outside the city. Then Sāriputta wandered for alms in Rājagaha. After the meal, on his return from almsround, he approached Dhanañjāni. Seeing Sāriputta coming off in the distance, Dha
智慧
中部経典
趣旨一致
長
Sannipatitānaṁ vo, bhikkhave, dvayaṁ karaṇīyaṁ— dhammī vā kathā, ariyo vā tuṇhībhāvo. Tena kho pana samayena sambahulā bhikkhū rammakassa brāhmaṇassa assame dhammiyā kathāya sannisinnā honti. Atha kho bhagavā bahidvārakoṭṭhake aṭṭhāsi kathāpariyosānaṁ āgamayamāno. Atha kho bhagavā kathāpariyosānaṁ viditvā ukkāsitvā aggaḷaṁ ākoṭesi. Vivariṁsu kho te bhikkhū bhagavato dvāraṁ. Atha kho bhagavā rammakassa brāhmaṇassa assamaṁ pavisitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: “kāy
When you’re sitting together you should do one of two things: discuss the teachings or keep noble silence. Now at that time several mendicants were sitting together in the hermitage talking about the teaching. The Buddha stood outside the door waiting for the talk to end. When he knew the talk had ended he cleared his throat and knocked on the door-panel. The mendicants opened the door for the Buddha, and he entered the hermitage, where he sat on the seat spread out and addressed the mendicants,
「汝らが共に座するとき、二つのことのうちいずれかをなすべし。すなわち、法を論ずるか、あるいは聖なる沈黙を守るかである。」
そのとき、幾人かの比丘たちが精舎において共に座し、法について語り合っていた。世尊は扉の外に立ち、その語らいが終わるのをお待ちになった。語らいの終わりを知られると、世尊は咳払いをなされ、扉の框を叩かれた。比丘たちは世尊のために扉を開き、世尊は精舎の中にお入りになった。そして敷かれた座にお就きになり、比丘たちにこのようにお告げになった。
智慧
中部経典
趣旨一致
長
“ko nu kho hetu, ko paccayo bhagavato sitassa pātukammāya? Na akāraṇena tathāgatā sitaṁ pātukarontī”ti. Atha kho āyasmā ānando ekaṁsaṁ cīvaraṁ katvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: “ko nu kho, bhante, hetu, ko paccayo bhagavato sitassa pātukammāya? Na akāraṇena tathāgatā sitaṁ pātukarontī”ti. Nimissa kho panānanda, rañño kaḷārajanako nāma putto ahosi. Na so agārasmā anagāriyaṁ pabbaji. So taṁ kalyāṇaṁ vattaṁ samucchindi. So tesaṁ antimapuriso ahosi. Siyā kho pana te, āna
“What is the cause, what is the reason why the Buddha smiled? Realized Ones do not smile for no reason.” So Ānanda arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said, “What is the cause, what is the reason why the Buddha smiled? Realized Ones do not smile for no reason.” But King Nimi had a son named Kaḷāra Janaka. He didn’t go forth from the lay life to homelessness. He broke that good practice. He was their final man. Ānanda, you might think,
智慧
中部経典
趣旨一致
長
Puna caparaṁ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave …pe… pāpimato. Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave …pe… pāpimato. Puna caparaṁ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṁ vuccat
Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. This is called a mendicant who has blinded Māra … Furthermore, a mendicant, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. This is called a mendicant who has blinded Māra … Furthermore, a mendicant, going totally beyond the dimension of nei
さらに、比丘は、識無辺処を完全に超越し、「何も存在しない」と知りながら、無所有処に入り、そこに留まる。これを、悪魔の目を眩ませた比丘と呼ぶ……さらに、比丘は、無所有処を完全に超越し、非想非非想処に入り、そこに留まる。これを、悪魔の目を眩ませた比丘と呼ぶ……さらに、比丘は、非想非非想処を完全に超越し……
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
智慧
中部経典
趣旨一致
長
idaṁ kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati, ayaṁ tassa samatikkamo; idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati, ayaṁ tassa samatikkamo; idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti
But this is not enough, I say: give it up, go beyond it. And what goes beyond it? Take a mendicant who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption. That goes beyond it. But this too is not enough, I say: give it up, go beyond it. And what goes beyond it? Take a mendicant who, with the fading away of rapture, enters and remains in the third absorption. That goes beyond it. But this too is not enough, I say: give it up, go beyond it
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Idaṁ kho, ānanda, etarahi mayā kalyāṇaṁ vattaṁ nihitaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. Taṁ vo ahaṁ, ānanda, evaṁ vadāmi: ‘yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyātha, mā kho me tumhe antimapurisā ahuvattha’. Yasmiṁ kho, ānanda, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samu
It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the good practice I have now founded that leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Ānanda, I say to you: ‘You all should keep up this good practice that I have founded. Do not be my final men.’ When a pair of men are living, the one who breaks such good practic
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
中
Yo hi koci manussesu, adinnaṁ upajīvati; Evaṁ vāseṭṭha jānāhi, gorakkhaṁ upajīvati; coro eso na brāhmaṇo. Yo hi koci manussesu, issatthaṁ upajīvati; Evaṁ vāseṭṭha jānāhi, yodhājīvo na brāhmaṇo. Yo hi koci manussesu,
Anyone among humans who lives off stealing: know them, Vāseṭṭha, who lives off keeping cattle: as a bandit, not a brahmin. Anyone among humans who lives off archery: know them, Vāseṭṭha, as a warrior, not a brahmin. Anyone among humans
智慧
中部経典
趣旨一致
長
tañca aññamaññaṁ saññāpaṭilābhan’ti— iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ. tañca aññamaññaṁ saññāpaṭilābhan’ti— iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ? Yathārūpaṁ, bhante, saññāpaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo saññāpaṭilābho na sevitabbo; yathārūpañca kho, bhante, saññāpaṭilābhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo saññāpaṭilābho sevitabbo. Kathaṁrūpaṁ, bhante, saññāpaṭilābhaṁ s
And each of these is an acquisition of perception.’ That’s what the Buddha said, and this is why he said it. And each of these is an acquisition of perception.’ That’s what the Buddha said, but why did he say it? You should not cultivate the acquisition of perception which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the acquisition of perception which causes unskillful qualities to decline while skillful qualities grow. And what acquisition of p
智慧
中部経典
趣旨一致
長
Taṁ avidvā avijjāgato yathābhūtaṁ appajānanto taṁ na sevati, taṁ parivajjeti. Tassa taṁ asevato, taṁ parivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṁ kissa hetu? Evañhetaṁ, bhikkhave, hoti yathā taṁ aviddasuno.
doesn’t cultivate it … and disagreeable things increase … Why is that? Because that’s what it’s like for someone who doesn’t know.
智慧
中部経典
趣旨一致
長
‘añño nūna tena samayena rājā maghadevo ahosi, yena taṁ kalyāṇaṁ vattaṁ nihitan’ti. Na kho panetaṁ, ānanda, evaṁ daṭṭhabbaṁ. Ahaṁ tena samayena rājā maghadevo ahosiṁ. Ahaṁ taṁ kalyāṇaṁ vattaṁ nihiniṁ, mayā taṁ kalyāṇaṁ vattaṁ nihitaṁ; pacchimā janatā anuppavattesi. Taṁ kho panānanda, kalyāṇaṁ vattaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva brahmalokūpapattiyā. Idaṁ kho panānanda, etarahi mayā kalyāṇaṁ vattaṁ nihitaṁ ekantanib
‘Surely King Maghadeva, by whom that good practice was founded, must have been someone else at that time?’ But you should not see it like this. I myself was King Maghadeva at that time. I was the one who founded that good practice, which was kept up by those who came after. But that good practice doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the realm of divinity. But now I have founded a good practice th
智慧
中部経典
趣旨一致
中
porohiccena jīvati; Evaṁ vāseṭṭha jānāhi, yājako so na brāhmaṇo. Yo hi koci manussesu, Evaṁ vāseṭṭha jānāhi, gāmaṁ raṭṭhañca bhuñjati; Evaṁ vāseṭṭha jānāhi, rājā eso na brāhmaṇo. kassako so na brāhmaṇo. Yo hi koci manussesu,
who lives off priesthood: know them, Vāseṭṭha, as a sacrificer, not a brahmin. Anyone among humans know them, Vāseṭṭha, who taxes village and nation, know them, Vāseṭṭha, as a ruler, not a brahmin. as a farmer, not a brahmin. Anyone among humans
経典データの出典: SuttaCentral（CC0ライセンス）