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経典: 中部経典
✕ クリア
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“yannūnāhaṁ te kulaputte puccheyyan”ti. Atha kho bhagavā āyasmantaṁ anuruddhaṁ āmantesi: “kacci tumhe, anuruddhā, abhiratā brahmacariye”ti? “Taggha mayaṁ, bhante, abhiratā brahmacariye”ti. “Sādhu sādhu, anuruddhā. Etaṁ kho, anuruddhā, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhā agārasmā anagāriyaṁ pabbajitānaṁ yaṁ tumhe abhirameyyātha brahmacariye. Yena tumhe, anuruddhā, bhadrena yobbanena samannāgatā paṭhamena vayasā susukāḷakesā kāme paribhuñjeyyātha tena tumhe, anuruddhā, bhadrenapi yobbanena sama
“Why don’t I question just those gentlemen?” Then the Buddha said to Venerable Anuruddha, “Anuruddha and friends, I hope you’re satisfied with the spiritual life?” “Indeed, sir, we are satisfied with the spiritual life.” “Good, good, Anuruddha and friends! It’s appropriate for gentlemen like yourselves, who have gone forth out of faith from the lay life to homelessness, to be satisfied with the spiritual life. Since you’re blessed with youth, in the prime of life, with pristine black hair, you c
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‘evañhi kira imesaṁ pañcannaṁ upādānakkhandhānaṁ saṅgaho sannipāto samavāyo hoti. Vuttaṁ kho panetaṁ bhagavatā: “yo paṭiccasamuppādaṁ passati so dhammaṁ passati; yo dhammaṁ passati so paṭiccasamuppādaṁ passatī”ti. Paṭiccasamuppannā kho panime yadidaṁ pañcupādānakkhandhā. Katamo cāvuso, rūpupādānakkhandho? Cattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāya rūpaṁ. Katamā cāvuso, cattāro mahābhūtā? Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu. Katamā cāvuso, pathavīdhātu?
‘So this is how there comes to be inclusion, gathering together, and assimilation into these five grasping aggregates. But the Buddha has also said: “One who sees dependent origination sees the teaching. One who sees the teaching sees dependent origination.” And these five grasping aggregates are indeed dependently originated. And what is the grasping aggregate of form? The four principal states, and form derived from the four principal states. And what are the four principal states? The element
業・因果
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āsajja naṁ tathāgataṁ; Kiṁ nu maññasi pāpima, na me pāpaṁ vipaccati. Karoto cīyati pāpaṁ, cirarattāya antaka; Māra nibbinda buddhamhā, āsaṁ mākāsi bhikkhusu. Iti māraṁ atajjesi, bhikkhu bhesakaḷāvane; Tato so dummano yakkho,
in attacking the Realized One. Wicked One, do you imagine that your wickedness won’t bear fruit? Your deeds heap up wickedness that will last a long time, terminator! Give up on the Buddha, Māra! And hold no hope for the mendicants!” That is how, in the Bhesekaḷā grove, the mendicant condemned Māra. That spirit, downcast,
⚠ 出家者向けの文脈
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“Atthi pana, bho gotama, koci ājīvako kāyassa bhedā saggūpago”ti? “Ito kho so, vaccha, ekanavuto kappo yamahaṁ anussarāmi, nābhijānāmi kañci ājīvakaṁ saggūpagaṁ aññatra ekena; sopāsi kammavādī kiriyavādī”ti. “Evaṁ sante, bho gotama, suññaṁ aduṁ titthāyatanaṁ antamaso saggūpagenapī”ti? “Evaṁ, vaccha, suññaṁ aduṁ titthāyatanaṁ antamaso saggūpagenapī”ti. Idamavoca bhagavā. Attamano vacchagotto paribbājako bhagavato bhāsitaṁ abhinandīti. Tena kho pana samayena vacchagotto paribbājako ekapuṇḍarīke pa
“But are there any Ājīvaka ascetics who go to heaven when the body breaks up?” “Vaccha, when I recollect the past ninety-one eons, I can’t find any Ājīvaka ascetics who have gone to heaven, except one; and he taught the efficacy of deeds and action.” “In that case, worthy Gotama, that sectarian fold is empty even of the chance to go to heaven.” “Yes, Vaccha, that sectarian fold is empty even of the chance to go to heaven.” That is what the Buddha said. Satisfied, the wanderer Vacchagotta approve
⚠ 自己責任論に誤解されやすい
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Tiracchānayoniñcāhaṁ, sāriputta, pajānāmi, tiracchānayonigāmiñca maggaṁ, tiracchānayonigāminiñca paṭipadaṁ; yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapajjati tañca pajānāmi. Manusse cāhaṁ, sāriputta, pajānāmi, manussalokagāmiñca maggaṁ, manussalokagāminiñca paṭipadaṁ; Deve cāhaṁ, sāriputta, pajānāmi, devalokagāmiñca maggaṁ, devalokagāminiñca paṭipadaṁ; Idhāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca mag
I understand the animal realm … the ghost realm … humanity … gods, and the path and practice that leads to the world of the gods. When I’ve comprehended the mind of a certain individual, I understand: ‘This individual is practicing in such a way and is riding upon such a path that when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’ Some time later I see that they have indeed been reborn in hell, where they experience exclusively pai
私は畜生界を……また餓鬼界を……人間界を……そして天界を、さらに天界へと導く道と修行を、ことごとく了知する。ある特定の人物の心を洞察したとき、私はこのように了知する。「この者は、かくかくの行いをなし、かくかくの道を歩みつつあるがゆえに、その身が滅び、死を迎えた後、喪失の境処、悪しき境処、堕処、すなわち地獄に転生するであろう」と。そしてその後、私は現に彼が地獄に転生したことを見届け、その者がそこにおいて純粋に苦のみを受けていることを知る。
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Tamenaṁ passeyya aparena samayena tassa rukkhassa chāyāya nisinnaṁ vā nipannaṁ vā sukhabahulā vedanā vedayamānaṁ. Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissatī’ti. Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannaṁ, ekantasukhā vedanā vedayamān
Some time later they see them sitting or lying under that tree, where they experience mostly pleasant feelings. … When I’ve comprehended the mind of a certain individual, I understand: ‘This individual … will be reborn in a good place, a heavenly realm.’ Some time later I see that they have indeed been reborn in a heavenly realm, where they experience feelings of perfect happiness. Suppose there was a stilt longhouse with a peaked roof, plastered inside and out, draft-free, with door fastened an
やがて、かの人々が或る樹の下に坐し、あるいは臥し、主として楽受を経験しているのを、余は見る。……余が或る人の心を遍知したとき、余はかく了解する。「この人は……善処、すなわち天界に転生するであろう」と。やがて、余はその人が実際に天界に転生し、完全なる楽受を経験しているのを見る。
譬えば、四方に窓を設けた楼閣があるとしよう。その楼閣は切妻の屋根を有し、内外ともに塗壁を施し、風の入ることなく、扉は固く閉ざされ……
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“Kacci vo, anuruddhā, khamanīyaṁ, kacci yāpanīyaṁ, kacci piṇḍakena na kilamathā”ti? “Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā; na ca mayaṁ, bhante, piṇḍakena kilamāmā”ti. “Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti? “Taggha mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti. “Yathā kathaṁ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññ
“I hope you’re keeping well, Anuruddha and friends; I hope you’re all right. And I hope you’re having no trouble getting almsfood.” “We’re keeping well, Blessed One, we’re getting by. And we have no trouble getting almsfood.” “I hope you’re living in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes?” “Indeed, sir, we live in harmony like this.” “But how do you live this way?” “In this case, sir, I think, Though we’re di
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Coro ahaṁ pure āsiṁ, pacchā so nappamajjati; aṅgulimāloti vissuto; Vuyhamāno mahoghena, buddhaṁ saraṇamāgamaṁ. Lohitapāṇi pure āsiṁ, aṅgulimāloti vissuto; Saraṇagamanaṁ passa, bhavanetti samūhatā. Tādisaṁ kammaṁ katvāna,
I used to be a bandit, but turned to heedfulness, the notorious Aṅgulimāla. Swept away in a great flood, I went to the Buddha as a refuge. I used to have blood on my hands, the notorious Aṅgulimāla. See the refuge I’ve found— the leash to existence is eradicated. I’ve done many of the sort of deeds
⚠ 自己責任論に誤解されやすい
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atha khvettha viññunā purisena ekaṁsena niṭṭhaṁ gantabbaṁ yadidaṁ: ‘atthi devā’”ti. “Kissa pana me bhavaṁ gotamo ādikeneva na byākāsī”ti? “Uccena sammataṁ kho etaṁ, bhāradvāja, lokasmiṁ yadidaṁ: “aṭṭhitavataṁ bhoto gotamassa padhānaṁ ahosi, sappurisavataṁ bhoto gotamassa padhānaṁ ahosi; yathā taṁ arahato sammāsambuddhassa. Kiṁ nu kho, bho gotama, atthi devā”ti? “Ṭhānaso metaṁ, bhāradvāja, viditaṁ yadidaṁ— “Kiṁ nu kho, bho gotama, ‘atthi devā’ti puṭṭho samāno ‘ṭhānaso metaṁ, bhāradvāja, viditaṁ y
a sensible person would come to the categorical conclusion in this matter that gods survive.” “But why didn’t you say that in the first place?” “It is agreed by the eminent in the world that gods survive.” “The striving of the worthy Gotama was indeed assiduous and that of a true person, since he is a perfected one, a fully awakened Buddha. But worthy Gotama, do gods survive?” “I’ve understood about gods in terms of causes.” “But worthy Gotama, when asked ‘Do gods survive?’ why did you say that
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kataṁ buddhassa sāsanan”ti. Yassa pāpaṁ kataṁ kammaṁ, kusalena pidhīyati; Somaṁ lokaṁ pabhāseti, Tena kho pana samayena rañño pasenadissa kosalassa vijite coro aṅgulimālo nāma hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Tepi corassa aṅgulimālassa hatthatthaṁ gacc
and fulfilled the Buddha’s instructions.” Someone whose bad deed is supplanted by the good, lights up the world, Now at that time in the realm of King Pasenadi of Kosala there was a bandit named Aṅgulimāla. He was violent, bloody-handed, a hardened killer, merciless to living beings. He laid waste to villages, towns, and countries. He was constantly murdering humans, and he wore their fingers as a necklace. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī f
⚠ 自己責任論に誤解されやすい
業・因果
中部経典
趣旨一致
長
Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ sabbaṁ rūpaṁ ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpan’ti yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, bhikkhu rūpaññū hoti. Kathañca, bhikkhave, bhikkhu lakkhaṇakusalo hoti? Idha, bhikkhave, bhikkhu kammalakkhaṇo bālo, kammalakkhaṇo paṇḍitoti yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, bhikkhu lakkhaṇakusalo hoti. Kathañca, bhikkhave, bhikkhu āsāṭikaṁ hāretā hoti? Idha, bhikkhave, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti, pajahati vinodeti
It’s when a mendicant truly understands that all form is the four principal states, or form derived from the four principal states. That’s how a mendicant knows form. And how is a mendicant skilled in characteristics? It’s when a mendicant understands that a fool is characterized by their deeds, and an astute person is characterized by their deeds. That’s how a mendicant is skilled in characteristics. And how does a mendicant pick out flies’ eggs? It’s when a mendicant doesn’t tolerate a sensual
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
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Evaṁvādino, bhikkhave, nigaṇṭhā. ‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ savedanīyaṁ taṁ upakkamena vā padhānena vā avedanīyaṁ hotūti labbhametan’ti? ‘No hidaṁ, āvuso’. ‘Yaṁ panidaṁ kammaṁ avedanīyaṁ taṁ upakkamena vā padhānena vā savedanīyaṁ hotūti labbhametan’ti? ‘No hidaṁ, āvuso’. ‘Iti kira, āvuso nigaṇṭhā, yamidaṁ kammaṁ diṭṭhadhammavedanīyaṁ taṁ upakkamena vā padhānena vā samparāyavedanīyaṁ hotūti alabbhametaṁ, yaṁ panidaṁ kammaṁ samparāyavedanīyaṁ taṁ upakkamena vā padhānena vā diṭṭ
Such is the doctrine of the Jain ascetics. ‘What do you think, reverends? If a deed is to be experienced, can exertion make it not be experienced?’ ‘No, reverend.’ ‘But if a deed is not to be experienced, can exertion make it be experienced?’ ‘No, reverend.’ ‘So it seems that exertion cannot change the way deeds are experienced in any of these ways. This being so, your exertion and striving are fruitless.’ Such is the doctrine of the Jain ascetics. clearly the Jains have been reborn in a bad cla
⚠ 自己責任論に誤解されやすい
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中部経典
趣旨一致
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Imā kho, ānanda, catasso dakkhiṇā visuddhiyo”ti. Idamavoca bhagavā. Sā dakkhiṇā paṭiggāhakato visujjhati. Yo dussīlo dussīlesu dadāti dānaṁ, Adhammena laddhaṁ appasannacitto; Anabhisaddahaṁ kammaphalaṁ uḷāraṁ, Na taṁ dānaṁ vipulapphalanti brūmi. Yo sīlavā sīlavantesu dadāti dānaṁ, Dhammena laddhaṁ supasannacitto; Abhisaddahaṁ kammaphalaṁ uḷāraṁ,
These are the four ways of purifying a religious donation.” That is what the Buddha said. that offering is purified by the receivers. When an unethical and untrusting person, gives an improper gift to unethical persons, not trusting in the ample fruit of deeds, I declare that gift is not very fruitful. When an ethical person with trusting heart gives a proper gift to ethical persons, trusting in the ample fruit of deeds,
⚠ 自己責任論に誤解されやすい
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Taṁ ve dānaṁ vipulapphalanti brūmi. Yo vītarāgo vītarāgesu dadāti dānaṁ, Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: Dhammena laddhaṁ supasannacitto; Abhisaddahaṁ kammaphalaṁ uḷāraṁ, Taṁ ve dānaṁ āmisadānānamaggan”ti. “Yo sīlavā dussīlesu dadāti dānaṁ, Dhammena laddhaṁ supasannacitto; Abhisaddahaṁ kammaphalaṁ uḷāraṁ, Sā dakkhiṇā dāyakato visujjhati.
I declare that gift is abundantly fruitful. But when a passionless one gives to the passionless Then the Holy One, the Teacher, went on to say: a proper gift with trusting heart, trusting in the ample fruit of deeds, that’s truly the best of material gifts.” “When an ethical person with trusting heart gives a proper gift to unethical persons, trusting in the ample fruit of deeds, that offering is purified by the giver.
⚠ 自己責任論に誤解されやすい
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Yo dussīlo sīlavantesu dadāti dānaṁ, Adhammena laddhaṁ appasannacitto; Anabhisaddahaṁ kammaphalaṁ uḷāraṁ, Atha kho mahāpajāpati gotamī navaṁ dussayugaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho mahāpajāpati gotamī bhagavantaṁ etadavoca: Tatiyampi kho mahāpajāpati gotamī bhagavantaṁ etadavoca: “idaṁ me, bhante, navaṁ dussayugaṁ bhagavantaṁ uddissa sāmaṁ kantaṁ sāmaṁ vāyitaṁ. Taṁ me, bhante, bhagavā paṭiggaṇhātu anukampaṁ upādāy
When an unethical and untrusting person, gives an improper gift to ethical persons, not trusting in the ample fruit of deeds, Then Mahāpajāpati Gotamī approached the Buddha bringing a new pair of garments. She bowed, sat down to one side, and said to the Buddha, For a third time, Mahāpajāpati Gotamī said to the Buddha, “Sir, I have spun and woven this new pair of garments specially for the Buddha. May the Buddha please accept this from me out of sympathy.” And for a third time, the Buddha said t
⚠ 自己責任論に誤解されやすい
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“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisi. Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “sambahulāni kho, ānanda, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. Sambahulā nu kho ettha bhikkhū viharantī”ti? Sambahulā bhikkhū ettha viharanti. Cīvarakārasamayo n
“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kapilavatthu for alms. and said to Venerable Ānanda, “Many resting places have been spread out at the lodge of Khemaka the Dark; are many mendicants living there?” “Indeed there are, sir. It’s currently the time for making robes.” He wande
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Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṁ bhikkhuno pāṭikaṅkhaṁ yaṁ taṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti—ṭhānametaṁ vijjati. So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito sāmāyikaṁ vā kantaṁ cetovimuttiṁ upasampajja viharissati asāmāyikaṁ vā akuppanti—netaṁ ṭhānaṁ vijjati. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā
But you should expect that a mendicant who lives alone, withdrawn from the group, will get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty. That is possible. Indeed, Ānanda, it is quite impossible that a mendicant who enjoys company will enter and remain in the freedom of heart—either that which is temporary and pleasant, or that which is irreversible and unshakable. But it is possible that a
⚠ 出家者向けの文脈
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‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha— diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadan’ti? ‘No hidaṁ, āvuso’. ‘kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha— ahuvamheva mayaṁ pubbe na nāhuvamhā’ti? ‘No hidaṁ, āvuso’. ‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha— akaramheva mayaṁ pubbe pāpakammaṁ na nākaramhā’ti? ‘No hidaṁ, āvuso’. ‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—
‘But reverends, do you know about giving up unskillful qualities in this very life and embracing skillful qualities?’ ‘No we don’t, reverend.’ ‘But reverends, do you know for sure that you existed in the past, and it is not the case that you did not exist?’ ‘No we don’t, reverend.’ ‘But reverends, do you know for sure that you did bad deeds in the past?’ ‘No we don’t, reverend.’ ‘But reverends, do you know
「しかし、尊者よ、あなた方はこの現世において不善の法を捨て、善の法を受持することについて知っておられますか」「いいえ、尊者よ、私どもは知りません」「しかし、尊者よ、あなた方は過去において確かに存在し、存在しなかったのではないということを確かに知っておられますか」「いいえ、尊者よ、私どもは知りません」「しかし、尊者よ、あなた方は過去において悪業を造ったということを確かに知っておられますか」「いいえ、尊者よ、私どもは知りません」「しかし、尊者よ、あなた方は
⚠ 自己責任論に誤解されやすい
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中部経典
趣旨一致
長
“acchariyaṁ, bhante, abbhutaṁ, bhante. Kappiyaṁ vata, bhante, bhikkhū āhāraṁ āhārenti; anavajjaṁ vata, bhante, bhikkhū āhāraṁ āhārenti. Abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jīvako komārabhacco bhagavantaṁ etadavoca: “sutaṁ metaṁ, bhante: ‘samaṇaṁ gotamaṁ uddissa pāṇaṁ ārabhanti, taṁ samaṇ
“It’s incredible, sir, it’s amazing! The mendicants indeed eat allowable food. The mendicants indeed eat blameless food. Excellent, sir! Excellent! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” Then Jīvaka went up to the Buddha, bowed, sat down to one side, and said to the Buddha: “Sir, I have heard this: ‘They slaughter living creatures specially for the ascetic Gotama. The ascetic Gotama knowingly eats meat prepared on his behalf: this i
業・因果
中部経典
趣旨一致
長
“lābhā, bhikkhave, rañño pasenadissa kosalassa, suladdhalābhā, bhikkhave, rañño pasenadissa kosalassa; yaṁ rājā pasenadi kosalo labhati ānandaṁ dassanāya, labhati payirupāsanāyā”ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Tena kho pana samayena rājā pasenadi kosalo ekapuṇḍarīkaṁ nāgaṁ abhiruhitvā sāvatthiyā niyyāti divā divassa. Addasā kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ dūratova āgacchantaṁ. Disvāna sirivaḍḍhaṁ mahāmattaṁ āmantesi: “āyasmā no eso, samma s
“Mendicants, King Pasenadi is lucky, so very lucky, to get to see Ānanda and pay homage to him.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said. Now at that time King Pasenadi of Kosala mounted the Single Lotus Elephant and drove out from Sāvatthī in the middle of the day. He saw Ānanda coming off in the distance and said to the chief minister Sirivaḍḍha, “My dear Sirivaḍḍha, isn’t that Venerable Ānanda?” “Indeed it is, great king.” Then King Pasenadi addre
経典データの出典: SuttaCentral（CC0ライセンス）