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老い
中部経典
趣旨一致
長
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento; atthi tatonidānaṁ puññaṁ, atthi puññassa āgamo. Dānena damena saṁyamena saccavajjena atthi puññaṁ, atthi puññassa āgamo’ti. Taṁ kiṁ maññatha, g
If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, evil comes of that, and an outcome of evil. If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, evil comes of that, and an outcome of evil. If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, merit comes of that, and an outcome of merit. In g
老い
中部経典
趣旨一致
長
“Sace vo, gahapatayo, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: jivhāviññeyyesu rasesu … kāyaviññeyyesu phoṭṭhabbesu … manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā. Taṁ kissa hetu? Mayampi hi manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ
“Householders, if wanderers who follow another religion were to ask you: tastes known by the tongue… touches known by the body … ideas known by the mind, who are not peaceful inside, and who conduct themselves badly among the good by way of body, speech, and mind. They don’t deserve honor, respect, reverence, and veneration. Why is that? Because we ourselves are not free of these things, so we do not see that they have any higher good conduct than us. That’s why they don’t deserve honor, respect
老い
中部経典
趣旨一致
長
Taṁ kissa hetu? Suggahitattā bhikkhave dhammānaṁ. Tasmātiha, bhikkhave, yassa me bhāsitassa atthaṁ ājāneyyātha, tathā naṁ dhāreyyātha. Yassa ca pana me bhāsitassa atthaṁ na ājāneyyātha, ahaṁ vo tattha paṭipucchitabbo, ye vā panāssu viyattā bhikkhū. Kullūpamaṁ vo, bhikkhave, dhammaṁ desessāmi nittharaṇatthāya, no gahaṇatthāya. Yannūnāhaṁ tiṇakaṭṭhasākhāpalāsaṁ saṅkaḍḍhitvā, kullaṁ bandhitvā, taṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttareyyan’ti. Atha kho so, bhikkhave,
Why is that? Because of his correct grasp of the teachings. So, mendicants, when you understand what I’ve said, you should remember it accordingly. But if I’ve said anything that you don’t understand, you should ask me about it, or some competent mendicants. Mendicants, I will teach you a simile of the teaching as a raft: for crossing over, not for holding on. ‘Why don’t I gather grass, sticks, branches, and leaves and make a raft? Riding on the raft, and paddling with my hands and feet, I can s
なぜそうなのか。それは、彼が教えを正しく把握しているからである。
されば、比丘たちよ、汝らは私の説いたことを理解した上で、その通りに記憶すべきである。しかし、私の説いたことの中で、汝らが理解できないことがあれば、私に問うか、あるいは有徳なる比丘たちに問うがよい。
比丘たちよ、私はいまより、教えを筏に喩えた譬喩を説こう。それは彼岸へ渡るためのものであり、執着するためのものではない。
「我いかなれば、草や木切れや枝や葉を集めて筏を作らざるべきか。その筏に乗り、手足もて漕ぎ進めば、渡ることができよう」
老い
中部経典
趣旨一致
長
jātarūparajatapaṭiggahaṇā paṭivirato hoti, āmakadhaññapaṭiggahaṇā paṭivirato hoti, āmakamaṁsapaṭiggahaṇā paṭivirato hoti, itthikumārikapaṭiggahaṇā paṭivirato hoti, dāsidāsapaṭiggahaṇā paṭivirato hoti, ajeḷakapaṭiggahaṇā paṭivirato hoti, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, Adinnādānaṁ pahāya adinnādānā paṭivirato hoti, dinnādāyī dinnapāṭikaṅkhī athenena sucibhūtena attanā viharati. hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti, khettavatthupaṭiggahaṇā paṭivirato hoti,
They refrain from receiving gold and currency, raw grains, raw meat, women and girls, male and female bondservants, goats and sheep, chickens and pigs, They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. elephants, cows, horses, and mares, and fields and land.
老い
中部経典
趣旨一致
長
Evameva kho, bhikkhave, kullūpamo mayā dhammo desito nittharaṇatthāya, no gahaṇatthāya. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: “Seyyathāpi, bhikkhave, puriso addhānamaggappaṭipanno. So passeyya mahantaṁ udakaṇṇavaṁ, orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayaṁ, pārimaṁ tīraṁ khemaṁ appaṭibhayaṁ; na cassa nāvā santāraṇī uttarasetu vā apārā pāraṁ gamanāya. Tassa evamassa: Kullūpamaṁ vo, bhikkhave, dhammaṁ desitaṁ, ājānantehi dhammāpi vo pahātabbā pageva adhammā. Chayimāni
In the same way, I have taught a simile of the teaching as a raft: for crossing over, not for holding on. “Yes, sir,” they replied. The Buddha said this: “Suppose there was a person traveling along the road. They’d see a large deluge, whose near shore was dubious and perilous, while the far shore was a sanctuary free of peril. But there was no ferryboat or bridge for crossing over. They’d think, By understanding the simile of the raft, you will even give up the teachings, let alone what is not t
同じように、私は法を筏の譬えとして説いた。それは渡るためのものであり、執り持つためのものではない。「はい、世尊よ」と、彼らは答えた。仏陀はこのように説かれた。「たとえば、ある人が道を旅しているとしよう。その人は大きな洪水を目にする。此岸は危うく険しいが、彼岸は安らぎに満ち、危難のない聖域である。しかし、渡るための渡し船も橋もない。その人はこう思うであろう。筏の譬えを正しく了解することによって、汝らは法をさえ捨て去るべきである。まして法ならざるものにおいてはなおさらのことである。
老い
中部経典
趣旨一致
長
Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyāthā”ti. Evaṁ vutte, nagaravindeyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhamm
When questioned by wanderers of other religions, that’s how you should answer them.” When he had spoken, the brahmins and householders of Nagaravinda said to the Buddha, “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the Teaching clear in many ways. We go for refuge to the worthy Gotama, to the teaching,
老い
中部経典
趣旨一致
長
Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṁsu: ‘atthi sabbaso bhavanirodho’ti. Taṁ kiṁ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti? “Evaṁ, bhante”. “Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati— ye te devā arūpino saññāmayā apaṇṇakaṁ me tatrūpapatti bhavissati. Ye pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘atthi sabbaso bhavanirodho’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ,
And there are some ascetics and brahmins whose doctrine directly contradicts this. They say: ‘There is such a thing as the total cessation of continued existence.’ What do you think, householders? Don’t these doctrines directly contradict each other?” “Yes, sir.” “A sensible person reflects on this matter in this way: that it’s a sure bet I will be reborn among the gods who are formless and made of perception. If those ascetics and brahmins who say that there is such a thing as the total cessati
老い
中部経典
趣旨一致
長
Evaṁ vutte, assalāyano māṇavo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. Atha kho bhagavā assalāyanaṁ māṇavaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā assalāyanaṁ māṇavaṁ etadavoca: Atha kho, assalāyana, asito devalo isi kesamassuṁ kappetvā mañjiṭṭhavaṇṇāni dussāni nivāsetvā paṭaliyo upāhanā āruhitvā jātarūpamayaṁ daṇḍaṁ gahetvā sattannaṁ brāhmaṇisīnaṁ patthaṇḍile pāturahosi. Atha kho, assalāyana, asito devalo isi satt
When he said this, Assalāyana sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say. Knowing this, the Buddha said to him: So he did up his hair and beard, dressed in magenta robes, put on his lined sandals, grasped a golden staff, and appeared in the courtyard of the seven brahmin seers. Then he wandered about the yard saying, ‘Where, oh where have those brahmin seers gone? Where, oh where have those brahmin seers gone?’ Then those brahmin seers said, ‘Who’s this wa
老い
中部経典
趣旨一致
長
‘attho me, gahapati, hiraññasuvaṇṇenā’ti. ‘Tena hi, mahārāja, ekaṁ tīraṁ nāvā upetū’ti. ‘Idheva me, gahapati, attho hiraññasuvaṇṇenā’ti. Atha kho taṁ, bhikkhave, gahapatiratanaṁ ubhohi hatthehi udake omasitvā pūraṁ hiraññasuvaṇṇassa kumbhiṁ uddharitvā rājānaṁ cakkavattiṁ etadavoca: Puna caparaṁ, bhikkhave, rañño cakkavattissa pariṇāyakaratanaṁ pātubhavati— paṇḍito byatto medhāvī paṭibalo rājānaṁ cakkavattiṁ upayāpetabbaṁ upayāpetuṁ apayāpetabbaṁ apayāpetuṁ ṭhapetabbaṁ ṭhapetuṁ. So rājānaṁ cakkav
‘Householder, I need gold, both coined and uncoined.’ ‘Well then, great king, draw the boat up to one shore.’ ‘It’s right here, householder, that I need gold, both coined and uncoined.’ Then that householder-treasure, immersing both hands in the water, pulled up a pot full of gold, both coined and uncoined, and said to the king, Next, the commander-treasure appears to the wheel-turning monarch. He is astute, competent, intelligent, and capable regarding who should be ushered in to the king’s pre
老い
中部経典
趣旨一致
長
Katamāhi catūhi iddhīhi? Idha, bhikkhave, rājā cakkavattī abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato ativiya aññehi manussehi. Rājā, bhikkhave, cakkavattī imāya paṭhamāya iddhiyā samannāgato hoti. Puna caparaṁ, bhikkhave, rājā cakkavattī dīghāyuko hoti ciraṭṭhitiko ativiya aññehi manussehi. Rājā, bhikkhave, cakkavattī imāya dutiyāya iddhiyā samannāgato hoti. Puna caparaṁ, bhikkhave, rājā cakkavattī appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītā
And what are the four blessings? A wheel-turning monarch is attractive, good-looking, lovely, of surpassing beauty, more so than other humans. This is the first blessing. Furthermore, he is long-lived, more so than other humans. This is the second blessing. Furthermore, he is rarely ill or unwell, and his stomach digests well, being neither too hot nor too cold, more so than other humans. This is the third blessing. Furthermore, a wheel-turning monarch is as dear and beloved to the brahmins and
老い
中部経典
趣旨一致
長
Ahañceva kho pana ajānanto apassanto ekaṁsena ādāya vohareyyaṁ— idameva saccaṁ, moghamaññanti, na metaṁ assa patirūpaṁ. Ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘natthi sabbaso bhavanirodho’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati— Cattārome, gahapatayo, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? Idha, gahapatayo, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. Idha, gahapatayo, ekacco puggalo parantapo hoti paraparitāpan
Without knowing or seeing, it would not be appropriate for me to take one side and declare, ‘This is the only truth, anything else is futile.’ If those ascetics and brahmins who say that there is no such thing as the total cessation of continued existence are correct, it is possible Householders, these four individuals are found in the world. What four? One individual mortifies themselves, committed to the practice of mortifying themselves. One individual mortifies others, committed to the pract
老い
中部経典
趣旨一致
長
Ayañca hidaṁ āyasmato ānandassa gopakamoggallānena brāhmaṇena saddhiṁ antarākathā vippakatā ahosi. Atha kho vassakāro brāhmaṇo magadhamahāmatto rājagahe kammante anusaññāyamāno yena gopakamoggallānassa brāhmaṇassa kammanto, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vassakāro brāhmaṇo magadhamahāmatto āyasmantaṁ ānandaṁ etadavoca: “kāya nuttha, bho ānanda, etarahi kathāya sanni
But this conversation between Ānanda and Moggallāna the Guardian was left unfinished. For just then the brahmin Vassakāra, a minister of Magadha, while supervising the work at Rājagaha, approached Ānanda at Moggallāna’s place of work and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda, “Worthy Ānanda, what were you sitting talking about just now? What conversation was left unfinished?” So Ānanda told him of the conver
⚠ 自己責任論に誤解されやすい
老い
中部経典
趣旨一致
長
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “sakkā pana, bhante, upamaṁ kātun”ti? “Sakkā, bhikkhū”ti bhagavā avoca. Tamenaṁ rājā evaṁ vadeyya: ‘gacchatha, bho, taṁ purisaṁ majjhanhikasamayaṁ sattisatena hanathā’ti. Tamenaṁ majjhanhikasamayaṁ sattisatena haneyyuṁ. Atha rājā sāyanhasamayaṁ evaṁ vadeyya: ‘ambho, kathaṁ so puriso’ti? ‘Tatheva, deva, jīvatī’ti. Tamenaṁ rājā evaṁ vadeyya:
When he said this, one of the mendicants asked the Buddha, “But sir, is it possible to give a simile?” “It’s possible,” said the Buddha. The king would say, ‘Go, my men, and strike this man in the midday with a hundred spears!’ The king’s men did as they were told. Then late in the afternoon the king would say, ‘Look here, how is that man?’ ‘He’s still alive, Your Majesty.’ The king would say,
⚠ 出家者向けの文脈
老い
中部経典
趣旨一致
長
Evaṁ vutte, sāleyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gate”ti. Tesaṁy
When he had spoken, the brahmins and householders of Sālā said to the Buddha, “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember us as lay
⚠ 出家者向けの文脈
老い
中部経典
趣旨一致
長
“ayaṁ kho samaṇo gotamo cātuvaṇṇiṁ suddhiṁ paññapeti. Ko nu kho pahoti samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti? Tena kho pana samayena assalāyano nāma māṇavo sāvatthiyaṁ paṭivasati daharo, vuttasiro, soḷasavassuddesiko jātiyā, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Atha kho tesaṁ brāhmaṇānaṁ etadahosi: So kho pahoti samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti. Atha kho
“This ascetic Gotama advocates purification for all four classes. Who is capable of debating with him about this?” Now at that time the student Assalāyana was residing in Sāvatthī. He was young, tonsured, and sixteen years old. He had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man. Then
老い
中部経典
趣旨一致
長
kāyindriyasaṁvarasaṁvuto viharati …pe… manindriyasaṁvarasaṁvuto viharati. Yañhissa, bhikkhave, manindriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, manindriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti. 3. Paṭisevanāpahātabbaāsava Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṁ paṭisevati: ‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāv
the body … the mind. For the distressing and feverish defilements that might arise in someone who lives without restraint of the mind faculty do not arise when there is such restraint. 3. Defilements Given Up by Using And what are the defilements that should be given up by using? Take a mendicant who, reflecting rationally, makes use of robes: ‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering up the private
身体……心。心の根を制御せずして住む者に生じるであろう、かの苦悩と熱悩をもたらす煩悩は、かかる制御があるときには生じない。
三、受用によって断ぜられる煩悩
では、受用によって断ぜられるべき煩悩とは何か。ここに一人の比丘がいて、如理に思惟しつつ衣を受用する。すなわち「ただ寒さと暑さを防ぐためのみに、蚊・虻・風・日光・爬虫類の触れを防ぐためのみに、また私処を覆うためのみに」と。
⚠ 出家者向けの文脈
老い
中部経典
趣旨一致
長
manasā dhammaṁ viññāya na nimittaggāhī nānubyañjanaggāhī. Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? ‘Bhojane mattaññuno bhavissāma, paṭisaṅkhā yoniso āhāraṁ āharissāma, neva davāya na madāya na maṇḍanāya na vibhūsanāya yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṁsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāma navañca vedanaṁ na uppādessāma, yātrā ca no bhavissati, anavajjatā ca, phāsu vihāro cā’ti evañhi vo, bhikkhave, sikkhitabbaṁ. Siyā kho pana, bhikkhave, tumhākaṁ evamassa
When we know an idea with our mind, we won’t get caught up in the features and details. What more is there to do? You should train yourselves like this: ‘We will not eat too much. We will only eat after reflecting rationally on our food. We will eat not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, we shall put an end to old discomfort and not give rise to new discomfort, and we will have the means to
老い
中部経典
趣旨一致
長
‘Nanu maṁ, samma jotipāla, jānāsi, andhe jiṇṇe mātāpitaro posemī’ti? ‘Tena hi, samma ghaṭikāra, ahaṁ agārasmā anagāriyaṁ pabbajissāmī’ti. Atha kho, ānanda, ghaṭikāro ca kumbhakāro jotipālo ca māṇavo yena kassapo bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu; upasaṅkamitvā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho, ānanda, ghaṭikāro kumbhakāro kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: ‘ayaṁ me, bhante, jotipālo māṇavo sa
‘Don’t you know, dear Jotipāla, that I provide for my blind old parents?’ ‘Well then, dear Ghaṭīkāra, I shall go forth from the lay life to homelessness.’ Then Ghaṭīkāra and Jotipāla went to the Buddha Kassapa, bowed and sat down to one side. Ghaṭīkāra said to the Buddha Kassapa, ‘Sir, this is the student Jotipāla, my dear friend. Please give him the going forth.’ And Jotipāla the student received the going forth, the ordination in the Buddha’s presence. Not long after Jotipāla’s ordination, a
⚠ 出家者向けの文脈
老い
中部経典
趣旨一致
長
Atha kho āyasmā kumārakassapo tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā kumārakassapo bhagavantaṁ etadavoca: Ko nu kho, bhante, vammiko, kā rattiṁ dhūmāyanā, kā divā pajjalanā, ko brāhmaṇo, ko sumedho, kiṁ satthaṁ, kiṁ abhikkhaṇaṁ, kā laṅgī, kā uddhumāyikā, ko dvidhāpatho, kiṁ caṅgavāraṁ, ko kummo, kā asisūnā, kā maṁsapesi, ko nāgo”ti? “‘Vammiko’ti kho, bhikkhu, imassetaṁ cātumahābhūtikassa kāyassa adhi
Then, when the night had passed, Kassapa the Prince went to the Buddha, bowed, sat down to one side, and told him what had happened. Then he asked: “Sir, what is the termite mound? What is the fuming by night and flaming by day? Who is the brahmin, and who the clever one? What are the sword, the digging, the sticking point, the bullfrog, the forked path, the filter of ash, the tortoise, the butcher’s knife and chopping board, and the scrap of meat? And what is the cobra?” “Mendicant, ‘termite mo
「夜が明けると、カッサパ王子は仏陀のもとへ赴き、礼拝して傍らに座し、夜に起きたことをすべて申し上げた。そして次のように問うた。「世尊よ、蟻塚とは何を指すのでしょうか。夜に煙り、昼に炎を上げるとは何でしょうか。婆羅門とは誰であり、智者とは誰でしょうか。剣、掘ること、行き詰まり、蛙、分かれ道、灰の濾し器、亀、屠刀と俎板、そして肉の切れ端とは何でしょうか。また、毒蛇とは何を意味するのでしょうか」と。「比丘よ、『蟻塚』とは——」
⚠ 出家者向けの文脈
老い
中部経典
趣旨一致
長
Ekamantaṁ nisinno kho, ānanda, kikī kāsirājā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: ‘adhivāsetu me, bhante, bhagavā bārāṇasiyaṁ vassāvāsaṁ; evarūpaṁ saṅghassa upaṭṭhānaṁ bhavissatī’ti. ‘Alaṁ, mahārāja. Adhivuttho me vassāvāso’ti. Dutiyampi kho, ānanda … ‘Atthi, mahārāja, vegaḷiṅgaṁ nāma gāmanigamo. Ghaṭikāro kho, mahārāja, kumbhakāro ekabhattiko brahmacārī sīlavā kalyāṇadhammo. Ghaṭikāro kho, mahārāja, kumbhakāro nikkhittamaṇisuvaṇṇo apetajātarūparajato. Ghaṭikāro kho, mahārāj
There he said to the Buddha Kassapa, ‘Sir, would the Buddha please accept my invitation to reside in Varanasi for the rainy season? The Saṅgha will be looked after in the same style.’ ‘Enough, great king. I have already accepted an invitation for the rains residence.’ For a second time … ‘Great king, there is a market town named Vebhaliṅga, He eats in one part of the day; he’s chaste, ethical, and of good character. He has set aside gems and gold, and quit using gold and currency. He has put dow
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）