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Taṁ kissa hetu? Evañhetaṁ, mahāli, hoti bhikkhuno puratthimāya disāya ekaṁsabhāvite samādhimhi dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. Puna caparaṁ, mahāli, bhikkhuno dakkhiṇāya disāya …pe… pacchimāya disāya … uttarāya disāya … uddhamadho tiriyaṁ ekaṁsabhāvito samādhi hoti dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ saddānaṁ savanāya piyarūpānaṁ
Why is that? Because that is how it is for a mendicant who develops immersion in that way. Furthermore, take a mendicant who has developed immersion to the southern quarter in one aspect … western quarter … northern quarter … above, below, across … That is how it is for a mendicant who develops immersion in that way. Take a mendicant who has developed immersion to the eastern quarter in one aspect: so as to hear heavenly sounds but not to see heavenly sights. When they have developed immersion f
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
‘Khattiyo seṭṭho janetasmiṁ, ye gottapaṭisārino; Vijjācaraṇasampanno, so seṭṭho devamānuse’ti. Sā kho panesā, vāseṭṭha, brahmunā sanaṅkumārena gāthā sugītā, no duggītā. Subhāsitā, no dubbhāsitā. Atthasaṁhitā, no anatthasaṁhitā. Anumatā mayā. Ahampi, vāseṭṭha, evaṁ vadāmi— Khattiyo seṭṭho janetasmiṁ, ye gottapaṭisārino; “Taggha vo, vāseṭṭha, brāhmaṇā porāṇaṁ assarantā evamāhaṁsu: brāhmaṇāva sujjhanti, no abrāhmaṇā;
‘The aristocrat is best among people who take clan as the standard. But one accomplished in knowledge and conduct is first among gods and humans.’ That verse was well sung by the Divinity Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken; beneficial, not harmful, and I agree with it. I also say: The aristocrat is best among people who take clan as the standard. “Actually, Vāseṭṭha, the brahmins are forgetting their tradition when they say this to you. Only brahmins are purified, not o
智慧
長部経典
趣旨一致
長
Atha ca panāhaṁ na vadāmi: ‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā …pe… Evaṁ kho, āvuso, bhikkhu sīlasampanno hoti. Paṭhamaṁ jhānaṁ upasampajja viharati. Yo kho, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ nu kho tassetaṁ vacanāya: ‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti. Yo so, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ tassetaṁ vacanāya: Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi. dutiyaṁ jhānaṁ … ‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ
Nevertheless, I do not say: ‘The soul and the body are one and the same’ or ‘The soul is one thing, the body another’. … That’s how a mendicant is accomplished in ethics. … They enter and remain in the first absorption … When a mendicant knows and sees like this, would it be appropriate to say of them: ‘The soul and the body are one and the same’ or ‘The soul is one thing, the body another’?” “It would, reverend.” “But reverends, I know and see like this. They enter and remain in the second abso
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
Dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṁsemi. Bhāsamānañca maṁ na jānanti: ‘ko nu kho ayaṁ bhāsati devo vā manusso vā’ti? Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā antaradhāyāmi. Antarahitañca maṁ na jānanti: ‘ko nu kho ayaṁ antarahito devo vā manusso vā’ti? Abhijānāmi kho panāhaṁ, ānanda, anekasataṁ brāhmaṇaparisaṁ …pe… Dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṁsemi. Bhāsamānañca maṁ na jānanti: ‘ko nu kho ayaṁ bhāsati devo vā manuss
I educated, encouraged, fired up, and inspired them with a Dhamma talk. But when I spoke they didn’t know: ‘Who is this that speaks? Is it a god or a human?’ And when my Dhamma talk was finished I vanished. But when I vanished they didn’t know: ‘Who was that who vanished? Was it a god or a human?’ I recall having approached an assembly of hundreds of brahmins … I educated, encouraged, fired up, and inspired them with a Dhamma talk. But when I spoke they didn’t know: ‘Who is this that speaks? Is
智慧
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趣旨一致
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evaṁ kāmo daḷho mama. Sālaṁva na ciraṁ phullaṁ, pitaraṁ te sumedhase; Vandamāno namassāmi, yassāsetādisī pajā”ti. pānīyaṁva pipāsato; Aṅgīrasi piyāmesi, dhammo arahatāmiva. Āturasseva bhesajjaṁ, Evaṁ vutte, bhagavā pañcasikhaṁ gandhabbadevaputtaṁ etadavoca:
so strong is the love in me. Like a freshly blossoming sal tree is your father, my lady so wise. I pay homage to he, bowing humbly, whose daughter is of such a kind.” or when thirsty, a sweet and cooling drink, so dear are you, Aṅgīrasi, to me— just like the teaching is to all the saints! Like a cure when you’re struck by fever dire, When Pañcasikha had spoken, the Buddha said to him,
智慧
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brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Te brahmānañceva abbhācikkhanti, musā ca bhāsanti, bahuñca apuññaṁ pasavanti. Dissanti kho pana, vāseṭṭha, brāhmaṇānaṁ brāhmaṇiyo utuniyopi gabbhiniyopi vijāyamānāpi pāyamānāpi. Te ca brāhmaṇā yonijāva samānā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā; brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā; 1. Catuvaṇṇasuddhi Cattārome, vāseṭṭha, vaṇṇā— khattiyā, brāhmaṇā, vessā, suddā. Khattiyopi kho, vāseṭṭha, id
Only brahmins are the Divinity’s true-born sons, born from his mouth, born of the Divinity, created by the Divinity, heirs of the Divinity.’ They misrepresent the brahmins, speak falsely, and brim with much wickedness. For brahmin women are seen menstruating, being pregnant, giving birth, and breast-feeding. Yet even though they’re born from a brahmin womb they say: ‘Only brahmins are the best class; other classes are inferior. Only brahmins are the light class; other classes are dark. 1. Purifi
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati. Yo kho, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ nu kho tassetaṁ vacanāya: ‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti? Yo so, āvuso, bhikkhu evaṁ jānāti evaṁ passati kallaṁ, tassetaṁ vacanāya: Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi. Atha ca panāhaṁ na vadāmi: ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti … yo kho, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ nu kho tassetaṁ vacanāya: ‘taṁ jīvaṁ ta
third absorption … fourth absorption. When a mendicant knows and sees like this, would it be appropriate to say of them: ‘The soul and the body are one and the same’ or ‘The soul is one thing, the body another’?” “It would, reverend.” “But reverends, I know and see like this. Nevertheless, I do not say: They project and extend the mind toward knowledge and vision … When a mendicant knows and sees like this, would it be appropriate to say of them: ‘The soul and the body are one and the same’ or ‘
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā antaradhāyāmi. Antarahitañca maṁ na jānanti: ‘ko nu kho ayaṁ antarahito devo vā manusso vā’ti? Imā kho, ānanda, aṭṭha parisā. gahapatiparisaṁ … samaṇaparisaṁ … cātumahārājikaparisaṁ … tāvatiṁsaparisaṁ … māraparisaṁ … brahmaparisaṁ upasaṅkamitā.
And when my Dhamma talk was finished I vanished. But when I vanished they didn’t know: ‘Who was that who vanished? Was it a god or a human?’ These are the eight assemblies. householders … ascetics … the gods of the four great kings … the gods of the thirty-three … Māras … divinities.
智慧
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趣旨一致
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Athāhaṁ beluvapaṇḍuvīṇaṁ ādāya yena timbaruno gandhabbarañño nivesanaṁ tenupasaṅkamiṁ; upasaṅkamitvā beluvapaṇḍuvīṇaṁ assāvesiṁ, imā ca gāthā abhāsiṁ buddhūpasañhitā dhammūpasañhitā saṅghūpasañhitā arahantūpasañhitā kāmūpasañhitā— “saṁsandati kho te, pañcasikha, tantissaro gītassarena, gītassaro ca tantissarena; na ca pana te, pañcasikha, tantissaro gītassaraṁ ativattati, gītassaro ca tantissaraṁ. Kadā saṁyūḷhā pana te, pañcasikha, imā gāthā buddhūpasañhitā dhammūpasañhitā saṅghūpasañhitā arahan
I took my arched harp to Timbaru’s home, where I played those verses. “Pañcasikha, the sound of your strings blends well with the sound of your singing, so that neither overpowers the other. But when did you compose these verses on the Buddha, the teaching, the Saṅgha, the perfected ones, and sensual love?” “This one time, sir, when you were first awakened, you were staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River. And at that time I was in love with Bhaddā Sur
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
Yo so, āvuso, bhikkhu evaṁ jānāti evaṁ passati kallaṁ tassetaṁ vacanāya: Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi. Atha ca panāhaṁ na vadāmi: ‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā …pe…. …pe… Nāparaṁ itthattāyāti pajānāti. Attamanā te dve pabbajitā bhagavato bhāsitaṁ abhinandunti. Yo kho, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ nu kho tassetaṁ vacanāya: ‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti? Yo so, āvuso, bhikkhu evaṁ jānāti evaṁ
“It would, reverend.” “But reverends, I know and see like this. Nevertheless, I do not say: ‘The soul and the body are one and the same’ or ‘The soul is one thing, the body another’. … They understand: ‘… there is nothing further for this place.’ Satisfied, the two renunciates approved what the Buddha said. When a mendicant knows and sees like this, would it be appropriate to say of them: ‘The soul and the body are one and the same’ or ‘The soul is one thing, the body another’?” “It would not, r
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā. Tattha yādisako tesaṁ vaṇṇo hoti, tādisako mayhaṁ vaṇṇo hoti. 18. Aṭṭhaabhibhāyatana Aṭṭha kho imāni, ānanda, abhibhāyatanāni. Katamāni aṭṭha? Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. Idaṁ paṭhamaṁ abhibhāyatanaṁ. Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṁ
There too I used to sit with them, converse, and engage in discussion. And my appearance and voice became just like theirs. 18. Eight Dimensions of Mastery Ānanda, there are these eight dimensions of mastery. What eight? Perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the first dimension of mastery. Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Masterin
智慧
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‘na kho me, mārisa, so bhagavā sammukhā diṭṭho, api ca sutoyeva me so bhagavā devānaṁ tāvatiṁsānaṁ sudhammāyaṁ sabhāyaṁ upanaccantiyā. Yato kho tvaṁ, mārisa, taṁ bhagavantaṁ kittesi, hotu no ajja samāgamo’ti. Soyeva no, bhante, tassā bhaginiyā saddhiṁ samāgamo ahosi. Na ca dāni tato pacchā”ti. 2. Sakkūpasaṅkama Atha kho sakkassa devānamindassa etadahosi: Evañca pana tathāgatā evarūpe mahesakkhe yakkhe abhivadanti. Abhivadito sakko devānamindo bhagavato indasālaguhaṁ pavisitvā bhagavantaṁ abhivād
‘Good fellow, I have not personally seen the Buddha. But I did hear about him when I went to dance for the gods of the thirty-three in the Hall of Clear Right. Since you extol the Buddha, let us meet up today.’ And that’s when I met up with that sister. But we have not met since.” 2. The Approach of Sakka Then Sakka, lord of gods, thought, For that is how the Realized Ones salute such illustrious spirits. And being saluted by the Buddha, Sakka entered Indra’s hill cave, bowed to the Buddha, and
智慧
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Tadamināpetaṁ, vāseṭṭha, pariyāyena veditabbaṁ, yathā dhammova seṭṭho janetasmiṁ, diṭṭhe ceva dhamme abhisamparāyañca. ‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā; brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Taṁ tesaṁ viññū nānujānanti. Taṁ kissa hetu? Imesañhi, vāseṭṭha, catunnaṁ vaṇṇānaṁ yo hoti bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhī
And here’s a way to understand how this is so. ‘Only brahmins are the best class; other classes are inferior. Only brahmins are the light class; other classes are dark. Only brahmins are purified, not others. Only brahmins are the Divinity’s true-born sons, born from his mouth, born of the Divinity, created by the Divinity, heirs of the Divinity.’ Sensible people don’t grant this. Why is that? Because any mendicant from these four classes who is perfected—with defilements ended, who has complete
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
Idaṁ dutiyaṁ abhibhāyatanaṁ. Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. Idaṁ tatiyaṁ abhibhāyatanaṁ. Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. Idaṁ catutthaṁ abhibhāyatanaṁ. Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidas
This is the second dimension of mastery. Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the third dimension of mastery. Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the fourth dimension of mastery. Not perceiving form internally, someone sees forms externally that are blue, with blue col
智慧
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趣旨一致
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“paṭisammodati pañcasikho gandhabbadevaputto bhagavatā, bhagavā ca pañcasikhenā”ti. Atha kho sakko devānamindo pañcasikhaṁ gandhabbadevaputtaṁ āmantesi: “abhivādehi me tvaṁ, tāta pañcasikha, bhagavantaṁ: ‘sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī’”ti. “Evaṁ, bhaddantavā”ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā bhagavantaṁ abhivādeti: “sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī”ti. “Evaṁ sukhī hotu,
“Pañcasikha is exchanging pleasantries with the Buddha.” So he addressed Pañcasikha, “My dear Pañcasikha, please bow to the Buddha for me, saying: ‘Sir, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet.’” “Yes, lord,” replied Pañcasikha. He bowed to the Buddha and said, “Sir, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet.” “So may Sakka with his ministers and retinue be happy, Pañcasikha,” said the Buddha, “for all want t
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Imināpi kho etaṁ, vāseṭṭha, pariyāyena veditabbaṁ, yathā dhammova seṭṭho janetasmiṁ, diṭṭhe ceva dhamme abhisamparāyañca. ‘samaṇo gotamo anantarā sakyakulā pabbajito’ti. Sakyā kho pana, vāseṭṭha, rañño pasenadissa kosalassa anuyuttā bhavanti. Karonti kho, vāseṭṭha, sakyā raññe pasenadimhi kosale nipaccakāraṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ. Iti kho, vāseṭṭha, yaṁ karonti sakyā raññe pasenadimhi kosale nipaccakāraṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ, karoti taṁ
And here’s another way to understand how principle is the best thing for people in both this life and the next. the ascetic Gotama has gone forth from the neighboring clan of the Sakyans. And the Sakyans are his vassals. The Sakyans show deference to King Pasenadi by bowing down, rising up, greeting him with joined palms, and observing proper etiquette for him. Now, King Pasenadi shows the same kind of deference to the Realized One. But he doesn’t think: ‘The ascetic Gotama is well-born, I am il
⚠ 自己責任論に誤解されやすい
智慧
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趣旨一致
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3. Tapopakkamakathā Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca: Imepi kho, āvuso gotama, tapopakkamā etesaṁ samaṇabrāhmaṇānaṁ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. Sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhikampi dhāreti, kesamassulocakopi hoti kesamassulocanānuy
3. The Courses of Fervent Mortification When he had spoken, Kassapa said to the Buddha: Those ascetics and brahmins also consider these courses of fervent mortification to be what makes someone a true ascetic or brahmin. They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. They tear out hair and beard, committed to this practice. They constantly stand,
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‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. Idaṁ pañcamaṁ abhibhāyatanaṁ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti. Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇ
Mastering them, they perceive: ‘I know and see.’ This is the fifth dimension of mastery. Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them.
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趣旨一致
長
“acchariyamidaṁ āyasmato kosiyassa, abbhutamidaṁ āyasmato kosiyassa tāva bahukiccassa bahukaraṇīyassa yadidaṁ idhāgamanan”ti. “Cirapaṭikāhaṁ, bhante, bhagavantaṁ dassanāya upasaṅkamitukāmo; api ca devānaṁ tāvatiṁsānaṁ kehici kehici kiccakaraṇīyehi byāvaṭo; evāhaṁ nāsakkhiṁ bhagavantaṁ dassanāya upasaṅkamituṁ. Ekamidaṁ, bhante, samayaṁ bhagavā sāvatthiyaṁ viharati salaḷāgārake. Atha khvāhaṁ, bhante, sāvatthiṁ agamāsiṁ bhagavantaṁ dassanāya. Katāvakāso sakko devānamindo bhagavatā imaṁ bhagavantaṁ
“It’s incredible and amazing that you, the venerable Kosiya, who has so many duties and so much to do, should come here.” “For a long time I’ve wanted to come and see the Buddha, but I wasn’t able, being prevented by my many duties and responsibilities for the gods of the thirty-three. This one time, sir, the Buddha was staying near Sāvatthī in the frankincense-tree hut. Then I went to Sāvatthī to see the Buddha. Having been granted an opportunity by the Buddha, Sakka asked the first question. “
智慧
長部経典
趣旨一致
長
‘Ke tumhe’ti—puṭṭhā samānā ‘samaṇā sakyaputtiyāmhā’ti—paṭijānātha. Yassa kho panassa, vāseṭṭha, tathāgate saddhā niviṭṭhā mūlajātā patiṭṭhitā daḷhā asaṁhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ, tassetaṁ kallaṁ vacanāya: ‘bhagavatomhi putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo’ti. Taṁ kissa hetu? Tathāgatassa hetaṁ, vāseṭṭha, adhivacanaṁ ‘dhammakāyo’ itipi, ‘brahmakāyo’ itipi, ‘dhammabhūto’ itipi, ‘brahmabhūto’ itipi.
When they ask you what you are, you claim to be ascetics who follow the Sakyan. But only when someone has faith in the Realized One—settled, rooted, and planted deep, strong, not to be shifted by any ascetic or brahmin or god or Māra or divinity or by anyone in the world—is it appropriate for them to say: ‘I am the Buddha’s true-born son, born from his mouth, born of principle, created by principle, heir to principle.’ Why is that? For these are terms for the Realized One: ‘the embodiment of pri
経典データの出典: SuttaCentral（CC0ライセンス）