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“adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho kūṭadanto brāhmaṇo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho kūṭadanto brāhmaṇo tassā rattiyā accayena sake yaññavāṭe paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: “kālo, bho gotama; niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena kūṭ
“Would the worthy Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” The Buddha consented with silence. Then, knowing that the Buddha had consented, Kūṭadanta got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. And when the night had passed Kūṭadanta had delicious fresh and cooked foods prepared in his own sacrificial enclosure. Then he had the Buddha informed of the time, saying, “It’s time, worthy Gotama, th
⚠ 出家者向けの文脈
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Atha kho te licchavī aṅguliṁ phoṭesuṁ: “jitamha vata bho ambakāya, jitamha vata bho ambakāyā”ti. Atha kho te licchavī bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu. Atha kho ambapālī gaṇikā tassā rattiyā accayena sake ārāme paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: “kālo, bhante, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena ambapāliyā gaṇik
Then the Licchavis snapped their fingers, saying, “We’ve been beaten by the aunty! We’ve been beaten by the aunty!” And then those Licchavis approved and agreed with what the Buddha said. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving. And when the night had passed Ambapālī had delicious fresh and cooked foods prepared in her own park. Then she had the Buddha informed of the time, saying, “Sir, it’s time. The meal is ready.” Th
⚠ 出家者向けの文脈
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paṭisallīno bhagavā’ti. ‘Tena hi, bhagini, yadā bhagavā tamhā samādhimhā vuṭṭhito hoti, atha mama vacanena bhagavantaṁ abhivādehi: “Ye te, bhante, devā amhehi paṭhamataraṁ tāvatiṁsakāyaṁ upapannā, tesaṁ me sammukhā sutaṁ sammukhā paṭiggahitaṁ: Aññepi, bhante, tayo bhikkhū bhagavati brahmacariyaṁ caritvā hīnaṁ gandhabbakāyaṁ upapannā. Te pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārayamānā amhākaṁ upaṭṭhānaṁ āgacchanti amhākaṁ pāricariyaṁ. Te amhākaṁ upaṭṭhānaṁ āgate amhākaṁ pāricariyaṁ gopak
as he’s in retreat.’ ‘Well then, sister, please convey my message when the Buddha emerges from that immersion.’ “Sir, I have heard and learned this in the presence of the gods who were reborn in the host of the thirty-three before me: Meanwhile three others, mendicants who had led the spiritual life under the Buddha, were reborn in the inferior centaur realm. There they amused themselves, supplied and provided with the five kinds of sensual stimulation, and became my servants and attendants. At
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‘ahu vata no, ahāyi vata no padālatā’ti. 6. Akaṭṭhapākasālipātubhāva Atha kho tesaṁ, vāseṭṭha, sattānaṁ padālatāya antarahitāya akaṭṭhapāko sāli pāturahosi akaṇo athuso suddho sugandho taṇḍulapphalo. Te pariḷāhapaccayā methunaṁ dhammaṁ paṭiseviṁsu. Ye kho pana te, vāseṭṭha, tena samayena sattā passanti methunaṁ dhammaṁ paṭisevante, aññe paṁsuṁ khipanti, aññe seṭṭhiṁ khipanti, aññe gomayaṁ khipanti: ‘nassa asuci, nassa asucī’ti. ‘Kathañhi nāma satto sattassa evarūpaṁ karissatī’ti. Tadetarahipi ma
‘Oh, what we’ve lost! Oh, what we’ve lost—those bursting pods!’ 6. Ripe Untilled Rice When the bursting pods had vanished, ripe untilled rice appeared to those beings. It had no powder or husk, pure and fragrant, with only the rice-grain. Due to this fever they had sex with each other. Those who saw them having sex pelted them with dirt, clods, or cow-dung, saying, ‘Get lost, filth! Get lost, filth! How on earth can one being do that to another?’ And even today people in some countries, when car
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Tena kho pana samayena anekāni brāhmaṇasatāni khāṇumate paṭivasanti: “kūṭadantassa brāhmaṇassa mahāyaññaṁ anubhavissāmā”ti. Assosuṁ kho te brāhmaṇā: “kūṭadanto kira brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti. Atha kho te brāhmaṇā yena kūṭadanto brāhmaṇo tenupasaṅkamiṁsu. upasaṅkamitvā kūṭadantaṁ brāhmaṇaṁ etadavocuṁ: “saccaṁ kira bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti? “Evaṁ kho me, bho, hoti: “Mā bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkami. Bhavañhi k
Now at that time several hundred brahmins were residing in Khāṇumata thinking to participate in Kūṭadanta’s sacrifice. They heard that Kūṭadanta was going to see the ascetic Gotama. They approached Kūṭadanta and said to him: “Is it really true that you are going to see the ascetic Gotama?” “Yes, gentlemen, it is true.” “Please don’t! You recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classificati
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Tatrapi sudaṁ bhagavā vesāliyaṁ viharanto ambapālivane etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti: “iti sīlaṁ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā. Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ— kāmāsavā, bhavāsavā, avijjāsavā”ti. 12. Veḷuvagāmavassūpagamana Atha kho bhagavā ambapālivane yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi: “āyāmānanda, yena veḷuvagāmako tenupa
And while staying at Vesālī, too, the Buddha often gave this Dhamma talk to the mendicants: “Such is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it’s very fruitful and beneficial. When wisdom is imbued with immersion it’s very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defilements of sensuality, desire to be reborn, and ignorance.” 12. Commencing the Rains at Beluva When the Buddha had sta
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‘gopako devaputto, gopako devaputto’ti. ‘Upāsikā cakkhumato ahosiṁ, Gandhabbakāyūpagate vasīne; Imehi te gotamasāvakāse, Ye ca mayaṁ pubbe manussabhūtā. Annena pānena upaṭṭhahimhā, Pādūpasaṅgayha sake nivesane; Kutomukhā nāma ime bhavanto, Buddhassa dhammāni paṭiggahesuṁ. Paccattaṁ veditabbo hi dhammo,
the godling Gopaka. ‘“I was a laywoman disciple of the Clear-eyed One, dwelling in the host of centaurs. They were disciples of Gotama when I used to be a human. I served them with food and drink, and clasped their feet in my own home. Where on earth were these good fellows at when they learned the Buddha’s teachings? For each must know for themselves the teaching
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‘Alaṁ, bho satta, āhato me sāli sakideva sāyapātarāsāyā’ti. Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṁ āpajjamāno sāliṁ āhāsi sakideva dvīhāya. ‘Evampi kira, bho, sādhū’ti. Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; upasaṅkamitvā taṁ sattaṁ etadavoca: ‘ehi, bho satta, sālāhāraṁ gamissāmā’ti. ‘Alaṁ, bho satta, āhato me sāli sakideva dvīhāyā’ti. Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṁ āpajjamāno sāliṁ āhāsi sakideva catūhāya, ‘evampi kira, bho,
‘There’s no need, good being! I gathered rice for supper and breakfast all at once.’ So that being, following their example, gathered rice for two days all at once, thinking: ‘This seems fine.’ Then one of the other beings approached that being and said, ‘Come, good being, we shall go to gather rice.’ ‘There’s no need, good being! I gathered rice for two days all at once.’ So that being, following their example, gathered rice for four days all at once, thinking: ‘This seems fine.’ Then one of th
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Sudesito cakkhumatānubuddho; Ahañhi tumheva upāsamāno, Nāmampi mayhaṁ ahu “gopikā”ti; Sutvāna ariyāna subhāsitāni. Sakkassa puttomhi mahānubhāvo, Mahājutīko tidivūpapanno; Tumhe pana seṭṭhamupāsamānā, Anuttaraṁ brahmacariyaṁ caritvā. Hīnaṁ kāyaṁ upapannā bhavanto, Anānulomā bhavatūpapatti;
so well-taught, realized by the Clear-eyed One. I was one who followed you, and my name was Gopikā. having heard the fine words of the noble ones. I’m now a mighty, dazzling son of Sakka, reborn in the Third Heaven. But you followed the best of men, and led the supreme spiritual life, but still you’re born in this lesser realm, a rebirth unbefitting.
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“Tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ, Samaṇaṁ khalu, bho, gotamaṁ anekāni devatāsahassāni pāṇehi saraṇaṁ gatāni …pe… Samaṇaṁ khalu, bho, gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti …pe… Samaṇo khalu, bho, gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato …pe… Samaṇo khalu, bho, gotamo ehisvāga
“Well then, gentlemen, listen to why it’s appropriate for me to go to see the ascetic Gotama, Many thousands of deities have gone for refuge for life to him. … He has this good reputation: ‘That Blessed One is 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 has the thirty-two marks of a great man. … He is welcoming, congenial, polite, smiling, open,
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Āsītiko me vayo vattati. Seyyathāpi, ānanda, jajjarasakaṭaṁ veṭhamissakena yāpeti; evameva kho, ānanda, veṭhamissakena maññe tathāgatassa kāyo yāpeti. Yasmiṁ, ānanda, samaye tathāgato sabbanimittānaṁ amanasikārā ekaccānaṁ vedanānaṁ nirodhā animittaṁ cetosamādhiṁ upasampajja viharati, phāsutaro, ānanda, tasmiṁ samaye tathāgatassa kāyo hoti. Desito, ānanda, mayā dhammo anantaraṁ abāhiraṁ karitvā. Natthānanda, tathāgatassa dhammesu ācariyamuṭṭhi. Yassa nūna, ānanda, evamassa: ‘ahaṁ bhikkhusaṅghaṁ p
I’m currently eighty years old. Just as a decrepit old cart is kept going by a rope, in the same way, the Realized One’s body is kept going as if by a rope. Sometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless immersion of the heart. Only then does the Realized One’s body become more comfortable. I’ve taught the Dhamma without making any distinction between secret and public teachings. The Realized One doesn’t have
⚠ 出家者向けの文脈
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Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; upasaṅkamitvā taṁ sattaṁ etadavoca: 9. Sālivibhāga Atha kho te, vāseṭṭha, sattā sannipatiṁsu, sannipatitvā anutthuniṁsu: Tesaṁ no pāpakānaṁyeva akusalānaṁ dhammānaṁ pātubhāvā rasapathavī antaradhāyi. Tesaṁ no pāpakānaṁyeva akusalānaṁ dhammānaṁ pātubhāvā bhūmipappaṭako antaradhāyi. ‘pāpakā vata, bho, dhammā sattesu pātubhūtā. Tesaṁ no pāpakānaṁyeva akusalānaṁ dhammānaṁ pātubhāvā padālatā antaradhāyi. Tesaṁ no pāpakānaṁyeva akusalānaṁ
Then one of the other beings approached that being and said, 9. Dividing the Rice Then those beings gathered together and bemoaned, But due to bad, unskillful things among us, the earth’s nectar vanished, then the ground-fungus vanished, ‘Oh, how wicked things have appeared among beings! the bursting pods vanished, and now the rice grains have become wrapped in powder and husk, it doesn’t grow back after reaping, traces are left showing, and the rice stands in clumps. We’d better divide up the r
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Puna caparaṁ, āvuso, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī. Ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati. Puna caparaṁ, āvuso, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo …pe… ekībh
Furthermore, a mendicant shares without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions. This too is a warm-hearted quality. Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and lead
⚠ 出家者向けの文脈
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Nāgova sannāni guṇāni chetvā, Deve tāvatiṁse atikkamiṁsu; Saindā devā sapajāpatikā, Sabbe sudhammāya sabhāyupaviṭṭhā. Tesaṁ nisinnānaṁ abhikkamiṁsu, Tasseva buddhassa sudhammatāya, Vīrā virāgā virajaṁ karontā; Te disvā saṁvegamakāsi vāsavo, Devābhibhū devagaṇassa majjhe. ‘Imehi te hīnakāyūpapannā,
they burst them like a bull elephant his ropes, and passed right over the thirty-three. The gods with Indra and the Progenitor were all gathered in the Hall of Clear Right. As they sat there, they passed over them, Because of the clear rightness of the Buddha’s teaching, the heroes desireless, practicing purity. Seeing them, Vāsava was struck with urgency; the master of gods in the midst of the group said, “These were born in the lesser centaur realm,
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tatiyampi kho, vāseṭṭha, so satto sakaṁ bhāgaṁ parirakkhanto aññataraṁ bhāgaṁ adinnaṁ ādiyitvā paribhuñji. Addasā kho vāseṭṭho bhagavantaṁ sāyanhasamayaṁ paṭisallānā vuṭṭhitaṁ pāsādā orohitvā pāsādapacchāyāyaṁ abbhokāse caṅkamantaṁ. Disvāna bhāradvājaṁ āmantesi: “ayaṁ, āvuso bhāradvāja, bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito pāsādā orohitvā pāsādapacchāyāyaṁ abbhokāse caṅkamati. Āyāmāvuso bhāradvāja, yena bhagavā tenupasaṅkamissāma; appeva nāma labheyyāma bhagavato santikā dhammiṁ kathaṁ sa
and a third time they did the same thing, and were told not to continue. Vāseṭṭha saw him and said to Bhāradvāja, “Reverend Bhāradvāja, the Buddha is walking mindfully in the open air, beneath the shade of the longhouse. Come, reverend, let’s go to the Buddha. Hopefully we’ll get to hear a Dhamma talk from him.” “Yes, reverend,” replied Bhāradvāja. So they went to the Buddha, bowed, and walked beside him. 10. The Elected King Then those beings gathered together and bemoaned,
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‘samaṇo gotamo tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ jānātī’ti. Na kho panāhaṁ jānāmi tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ. Icchāmi cāhaṁ mahāyaññaṁ yajituṁ. Sādhu me bhavaṁ gotamo tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ desetū”ti. “Tena hi, brāhmaṇa, suṇāhi sādhukaṁ manasikarohi, bhāsissāmī”ti. “Evaṁ, bho”ti kho kūṭadanto brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca:
you know how to accomplish the sacrifice with three modes and sixteen accessories. I don’t know about that, but I wish to perform a great sacrifice. Please teach me how to accomplish the sacrifice with three modes and sixteen accessories.” “Well then, brahmin, listen and apply your mind well, I will speak.” “Yes, worthy sir,” Kūṭadanta replied. The Buddha said this:
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Tatrapi sudaṁ bhagavā koṭigāme viharanto etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti: “iti sīlaṁ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā. Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ— kāmāsavā, bhavāsavā, avijjāsavā”ti. 9. Anāvattidhammasambodhiparāyaṇa Atha kho bhagavā koṭigāme yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi: “āyāmānanda, yena nātikā tenupaṅkamissāmā”ti. “Ev
And while staying at the village of Koṭi, too, the Buddha often gave this Dhamma talk to the mendicants: “Such is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it’s very fruitful and beneficial. When wisdom is imbued with immersion it’s very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defilements of sensuality, desire to be reborn, and ignorance.” 9. The Deaths in Ñātika When the Buddha had s
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‘pāpakā vata bho dhammā sattesu pātubhūtā, yatra hi nāma adinnādānaṁ paññāyissati, garahā paññāyissati, musāvādo paññāyissati, daṇḍādānaṁ paññāyissati. Yannūna mayaṁ ekaṁ sattaṁ sammanneyyāma, yo no sammā khīyitabbaṁ khīyeyya, sammā garahitabbaṁ garaheyya, sammā pabbājetabbaṁ pabbājeyya. Mayaṁ panassa sālīnaṁ bhāgaṁ anuppadassāmā’ti. Atha kho te, vāseṭṭha, sattā yo nesaṁ satto abhirūpataro ca dassanīyataro ca pāsādikataro ca mahesakkhataro ca taṁ sattaṁ upasaṅkamitvā etadavocuṁ: ‘ehi, bho satta,
‘Oh, how wicked things have appeared among beings, in that stealing is found, and blaming and lying and the taking up of rods! Why don’t we elect one being who would rightly accuse those who deserve it, blame those who deserve it, and expel those who deserve it? We shall pay them with a share of rice.’ Then those beings approached the being among them who was most attractive, good-looking, lovely, and illustrious, and said, ‘Come, good being, rightly accuse those who deserve it, blame those who
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Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti. Cha dhātuyo— pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākās
If you see such a root of dispute in yourselves or others, you should try to give up this bad thing. If you don’t see it, you should practice so that it doesn’t come up in the future. That’s how to give up this bad root of dispute, so it doesn’t come up in the future. <em>Six elements:</em> earth, water, fire, air, space, and consciousness. <em>Six elements of escape:</em> sights, sounds, smells, tastes, touches, and ideas. Take a mendicant who says: ‘I’ve developed the heart’s release by love.
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長部経典
趣旨一致
長
Evañhetaṁ, mahāli, hoti bhikkhuno uddhamadho tiriyaṁ ubhayaṁsabhāvite samādhimhi dibbānañca rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, dibbānañca saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. Ayaṁ kho, mahāli, hetu ayaṁ paccayo, yena santāneva sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṁhitāni rajanīyāni, no asantānī”ti. “Etāsaṁ nūna, bhante, samādhibhāvanānaṁ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṁ carantī”ti. “Na kho, mahāli, et
That is how it is for a mendicant who develops immersion in that way. This is the cause, Mahāli, this is the reason why Sunakkhatta cannot hear heavenly sounds that are pleasant, sensual, and arousing, even though they really do exist.” “Surely the mendicants must lead the spiritual life under the Buddha for the sake of realizing such a development of immersion?” “No, Mahāli, the mendicants don’t lead the spiritual life under me for the sake of realizing such a development of immersion. There ar
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経典データの出典: SuttaCentral（CC0ライセンス）