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智慧
ダンマパダ（法句経）
趣旨一致
中
Sabbasaṁyojanaṁ chetvā, yo ve na paritassati; Saṅgātigaṁ visaṁyuttaṁ, tamahaṁ brūmi brāhmaṇaṁ.
Having cut off all fetters they have no anxiety. They’ve slipped their chains and are detached: that’s who I declare a brahmin.
あらゆる束縛を断ち切り、もはや何の憂いも抱かぬ者、その者は枷を脱し、執着を離れたり——かかる者こそ、我は婆羅門と宣言する。
智慧
ダンマパダ（法句経）
趣旨一致
中
Chetvā naddhiṁ varattañca, sandānaṁ sahanukkamaṁ; Ukkhittapalighaṁ buddhaṁ, tamahaṁ brūmi brāhmaṇaṁ.
They’ve cut the strap and harness, the halter and bridle too, with cross-bar lifted, they’re awakened: that’s who I declare a brahmin.
革紐と胴締めを断ち切り、轡と手綱をも断ち、横木を持ち上げて目覚めたる者――かかる人をこそ、我は婆羅門と呼ぶ。
智慧
ダンマパダ（法句経）
趣旨一致
中
Akkosaṁ vadhabandhañca, aduṭṭho yo titikkhati; Khantībalaṁ balānīkaṁ, tamahaṁ brūmi brāhmaṇaṁ.
Abuse, killing, caging: they withstand these without anger. Patience is their powerful army: that’s who I declare a brahmin.
罵倒されても、害を加えられても、縛められても、彼らは怒りを抱かずにこれに堪える。忍辱こそ彼らの強大なる軍勢なり。かかる者をこそ、我は婆羅門と呼ぶ。
智慧
ダンマパダ（法句経）
趣旨一致
中
Akkodhanaṁ vatavantaṁ, sīlavantaṁ anussadaṁ; Dantaṁ antimasārīraṁ, tamahaṁ brūmi brāhmaṇaṁ.
Not irritable or pretentious, dutiful in precepts and observances, tamed, bearing their final body: that’s who I declare a brahmin.
怒らず、驕らず、戒律と行儀を守り、調御され、最後の身を帯びる者――その者こそ、我は婆羅門と宣言する。
智慧
ダンマパダ（法句経）
趣旨一致
中
Vāri pokkharapatteva, āraggeriva sāsapo; Yo na limpati kāmesu, tamahaṁ brūmi brāhmaṇaṁ.
Like water from a lotus leaf, like a mustard seed off a pin-point, sensual pleasures slip off them: that’s who I declare a brahmin.
蓮の葉より水の滴り落つるごとく、針の先より芥子の実の滑り落つるごとく、欲楽のことごとくが彼らより離れ去る――かかる人こそ、我は婆羅門と呼ぶ。
智慧
ダンマパダ（法句経）
趣旨一致
中
Yo dukkhassa pajānāti, idheva khayamattano; Pannabhāraṁ visaṁyuttaṁ, tamahaṁ brūmi brāhmaṇaṁ.
They understand for themselves the end of suffering in this life; with burden put down, detached: that’s who I declare a brahmin.
自らこの世において苦の滅尽を証し、重荷を下ろし、執着を離れた者――かかる人こそ、われは婆羅門と呼ぶ。
智慧
金剛経
直接根拠
短
一切有爲法 如夢幻泡影 如露亦如電 應作如是觀
すべての有為の法は夢・幻・泡・影のごとく、露のごとく電のごとし。まさにかくのごとく観ずべし。
⚠ 宗教色が強い
智慧
長部経典
趣旨一致
長
“Ke nu kho, ānanda, pāṭaligāme nagaraṁ māpentī”ti? “Sunidhavassakārā, bhante, magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāyā”ti. “Seyyathāpi, ānanda, devehi tāvatiṁsehi saddhiṁ mantetvā; Idhāhaṁ, ānanda, addasaṁ dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhantiyo. Yasmiṁ, ānanda, padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ pade
“Ānanda, who is building a citadel at Pāṭali Village?” “Sir, the Magadhan ministers Sunidha and Vassakāra are building a citadel to keep the Vajjis out.” “It’s as if they were building the citadel in consultation with the gods of the thirty-three. With clairvoyance that is purified and superhuman, I saw those deities taking possession of building sites. Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities. Middling rulers or royal ministers inc
智慧
長部経典
趣旨一致
中
Upapanno jutimanto, bhismākāyo yasassiso. Dasettha issarā āguṁ, Te ca sabbe abhikkante, kaṇho senaṁ apesayi; Pāṇinā talamāhacca, saraṁ katvāna bheravaṁ. Yathā pāvussako megho, thanayanto savijjuko; Tadā so paccudāvatti,
He has arisen, brilliant, his formidable body so glorious. Ten Gods Almighty came there, When they had all come forth— the Dark Lord sent forth his army. He struck the ground with his fist to make a horrifying sound like a cloud shedding rain, thundering and flashing. But then turned back,
智慧
長部経典
趣旨一致
長
Ye te hatāvasesakā bhavissanti, te pacchā rañño janapadaṁ viheṭhessanti. Api ca kho idaṁ saṁvidhānaṁ āgamma evametassa dassukhīlassa sammā samugghāto hoti. Tena hi bhavaṁ rājā ye bhoto rañño janapade ussahanti kasigorakkhe, tesaṁ bhavaṁ rājā bījabhattaṁ anuppadetu. Ye bhoto rañño janapade ussahanti vāṇijjāya, tesaṁ bhavaṁ rājā pābhataṁ anuppadetu. 4.1. Catuparikkhāra Tena hi bhavaṁ rājā ye bhoto rañño janapade khattiyā ānuyantā negamā ceva jānapadā ca te bhavaṁ rājā āmantayataṁ: ‘icchāmahaṁ, bho
Those who remain after the killing will return to harass the king’s realm. Rather, here is a plan, relying on which the plague of savages will be properly uprooted. So let the king provide seed and fodder for those in the realm who work in growing crops and raising cattle. Let the king provide funding for those who work in trade. 4.1. The Four Accessories ‘In that case, let the king announce this throughout the realm to the aristocrat vassals of both town and country; the ministers and councillo
智慧
長部経典
趣旨一致
長
Atha kho sunidhavassakārā magadhamahāmattā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhaṁsu, ekamantaṁ ṭhitā kho sunidhavassakārā magadhamahāmattā bhagavantaṁ etadavocuṁ: “adhivāsetu no bhavaṁ gotamo ajjatanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. 1. Vassakārabrāhmaṇa “Evaṁ, bho”ti kho vassakāro brāhmaṇo magadhamahāmatto rañño māgadhassa ajātasattussa vedehiputtassa paṭissutvā b
Then the Magadhan ministers Sunidha and Vassakāra approached the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, they stood to one side and said, “Would the worthy Gotama together with the mendicant Saṅgha please accept today’s meal from me?” The Buddha consented with silence. 1. The Brahmin Vassakāra “Yes, worthy sir,” Vassakāra replied. He had the finest carriages harnessed. Then he mounted a fine carriage and, along with other fine carriages, se
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
中
saṅkuddho asayaṁvase. sainde deve sabrahmake; Mārasenā abhikkāmi, passa kaṇhassa mandiyaṁ. ‘Etha gaṇhatha bandhatha, rāgena baddhamatthu vo; Samantā parivāretha, mā vo muñcittha koci naṁ’. Iti tattha mahāseno, Tañca sabbaṁ abhiññāya,
furious, out of control. the gods with their Lord, and the divinities— Māra’s army came forth too: see the stupidity of the Dark Lord! “Come, seize them and bind them,” he said, “let them be bound by desire! Surround them on all sides, don’t let any escape!” And so there the great general, And all that was known
智慧
長部経典
趣旨一致
長
So evamāha: ‘ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī’”ti. Atha kho sunidhavassakārā magadhamahāmattā bhagavato adhivāsanaṁ viditvā yena sako āvasatho tenupasaṅkamiṁsu; upasaṅkamitvā sake āvasathe paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesuṁ: “kālo, bho gotama, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sunidhavassakārānaṁ magadhamahā
He has declared: ‘I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!’” Then, knowing that the Buddha had consented, they went to their own guest house, where they had delicious fresh and cooked foods prepared. Then they had the Buddha informed of the time, saying, “It’s time, worthy Gotama, the meal is ready.” Then the Buddha robed up in the morning and, taking his bowl and robe, went to their guest house together with the mendica
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
So anekasahassaṁ bhikkhusaṅghaṁ pariharissati, seyyathāpāhametarahi anekasataṁ bhikkhusaṅghaṁ pariharāmi. Atha kho, bhikkhave, saṅkho nāma rājā yo so yūpo raññā mahāpanādena kārāpito. Taṁ yūpaṁ ussāpetvā ajjhāvasitvā taṁ datvā vissajjitvā samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṁ dānaṁ datvā metteyyassa bhagavato arahato sammāsambuddhassa santike kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissati. So evaṁ pabbajito samāno eko vūpakaṭṭho appamatto ātāpī pahitatto
He will lead a Saṅgha of many thousand mendicants, just as I lead a Saṅgha of many hundreds today. Then King Saṅkha will have the sacrificial post once built by King Mahāpanāda raised up. Having reigned, he will abdicate, offering charity to ascetics and brahmins, paupers, vagrants, supplicants, and beggars. Then, having shaved off his hair and beard and dressed in ocher robes, he will go forth from the lay life to homelessness in the Buddha Metteyya’s presence. Soon after going forth, living wi
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
Devatānukampito poso, sadā bhadrāni passatī”ti. Atha kho bhagavā sunidhavassakāre magadhamahāmatte imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi. “Yasmiṁ padese kappeti, vāsaṁ paṇḍitajātiyo; Sīlavantettha bhojetvā, saññate brahmacārayo. Yā tattha devatā āsuṁ, tāsaṁ dakkhiṇamādise; Tā pūjitā pūjayanti,
A man beloved of the deities always sees nice things.” When the Buddha had expressed his appreciation to Sunidha and Vassakāra with these verses, he got up from his seat and left. “In the place he makes his dwelling, having fed the astute and the virtuous here, the restrained spiritual practitioners, he should dedicate an offering to the deities there. Venerated, they venerate him;
智慧
長部経典
趣旨一致
長
Iti imānipi cattāri aṅgāni tasseva yaññassa parikkhārā bhavanti. 4.4. Tissovidhā Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā tisso vidhā desesi. Siyā kho pana bhoto rañño mahāyaññaṁ yiṭṭhukāmassa kocideva vippaṭisāro: ‘“mahā vata me bhogakkhandho vigacchissatī”ti, so bhotā raññā vippaṭisāro na karaṇīyo. “mahā vata me bhogakkhandho vigacchatī”ti, so bhotā raññā vippaṭisāro na karaṇīyo. “mahā vata me bhogakkhandho vigato”ti, so bhotā raññā vippaṭisāro na karaṇīyo’ti. Im
And so these four factors also became accessories to the sacrifice. 4.4. The Three Modes Next, before the sacrifice, the brahmin high priest taught the three modes to the king. ‘Now, though the king wants to perform a great sacrifice, he might have certain regrets, thinking: “I shall lose a great fortune,” or “I am losing a great fortune,” or “I have lost a great fortune.” But the king should not harbor such regrets.’ These are the three modes that the brahmin high priest taught to the king befo
智慧
長部経典
趣旨一致
長
mānitā mānayanti naṁ. Tena kho pana samayena sunidhavassakārā magadhamahāmattā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti: “yenajja samaṇo gotamo dvārena nikkhamissati, taṁ gotamadvāraṁ nāma bhavissati. Yena titthena gaṅgaṁ nadiṁ tarissati, taṁ gotamatitthaṁ nāma bhavissatī”ti. Atha kho bhagavā yena dvārena nikkhami, taṁ gotamadvāraṁ nāma ahosi. Atha kho bhagavā yena gaṅgā nadī tenupasaṅkami. Tena kho pana samayena gaṅgā nadī pūrā hoti samatittikā kākapeyyā. Appekacce manussā nāvaṁ pariyesant
honored, they honor him. Sunidha and Vassakāra followed behind the Buddha, thinking, “The gate through which the ascetic Gotama exits today shall be named the Gotama Gate. The ford at which he crosses the Ganges River shall be named the Gotama Ford.” Then the gate through which the Buddha exited was named the Gotama Gate. Then the Buddha came to the Ganges River. Now at that time the Ganges was full to the brim so a crow could drink from it. Wanting to cross from the near to the far shore, some
智慧
長部経典
趣旨一致
長
Te caranti suddhā vimalā, Cakkhumatā sudantā susunāgā”ti. Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi: “Ye keci buddhaṁ saraṇaṁ gatāse, Atha kho tā devatā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Na te gamissanti apāyabhūmiṁ; Pahāya mānusaṁ dehaṁ, Devakāyaṁ paripūressantī”ti. Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi: “Mahāsamayo pavanasmiṁ,
They live pure and immaculate, the young giants tamed by the Clear-eyed One.” Then another deity spoke this verse in the Buddha’s presence: “Anyone who has gone to the Buddha for refuge They bowed to the Buddha and stood to one side. won’t go to a plane of loss. After giving up this human body, they swell the hosts of gods.” Standing to one side, one deity spoke this verse in the Buddha’s presence: “There’s a great congregation in the woods,
智慧
長部経典
趣旨一致
長
5. Pañcaka Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā. sotaviññeyyā saddā … saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. Pañca nissaraṇiyā dhātuyo. Idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Nekkhammaṁ kho panassa manasikaroto nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ vis
5. Fives There are teachings grouped by five that have been rightly explained by the Buddha. Sounds known by the ear … faith, energy, mindfulness, immersion, and wisdom. <em>Five elements of escape:</em> Take a case where a mendicant focuses on sensual pleasures, but on that their mind does not leap forth, gain confidence, settle down, and become decided. But when they focus on renunciation, on that their mind leaps forth, gains confidence, settles down, and becomes decided. Their mind is in a g
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: “Ye taranti aṇṇavaṁ saraṁ, Setuṁ katvāna visajja pallalāni; Kullañhi jano bandhati, Tiṇṇā medhāvino janā”ti. Paṭhamabhāṇavāro. 2. Rājaaparihāniyadhamma Tena kho pana samayena āyasmā ānando bhagavato piṭṭhito ṭhito hoti bhagavantaṁ bījayamāno. “Sutaṁ metaṁ, bhante: ‘vajjī apaññattaṁ na paññapenti, paññattaṁ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti. “Yāvakīvañca, ānanda, vajjī apaññattaṁ na paññ
Knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment: “Those who cross a deluge or stream have built a bridge and left the marshes behind. While some people are still tying a raft, intelligent people have crossed over.” The first recitation section. 2. Principles That Prevent Decline Now at that time Venerable Ānanda was standing behind the Buddha fanning him. “I have heard that, sir.” “As long as the Vajjis don’t make new decrees or abolish existing decree
経典データの出典: SuttaCentral（CC0ライセンス）