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Katame aṭṭha dhammā duppaṭivijjhā? Aṭṭha akkhaṇā asamayā brahmacariyavāsāya. Idhāvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo nirayaṁ upapanno hoti. Ayaṁ paṭhamo akkhaṇo asamayo brahmacariyavāsāya. Puna caparaṁ, āvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo tiracchānayoniṁ upapanno hoti. Ayaṁ
<em>What eight things are hard to comprehend?</em> Eight lost opportunities for spiritual practice. Firstly, a Realized One has arisen in the world. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. But that individual has been reborn in hell. This is the first lost opportunity for spiritual practice. Furthermore, a Realized One has arisen in the world. But that individual has been reborn in the animal realm. This is the second lost opportunity for
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Upāsakaṁ maṁ bhavaṁ ānando dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. Natthi cevettha uttarikaraṇīyan”ti. “Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda. So cāyaṁ, bho ānanda, ariyo paññākkhandho paripuṇṇo, no aparipuṇṇo. Evaṁ paripuṇṇañcāhaṁ, bho ānanda, ariyaṁ paññākkhandhaṁ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi. Natthi cevettha uttarikaraṇīyaṁ. Abhikkantaṁ, bho ānanda, abhikkantaṁ, bho ānanda. Seyyathāpi, bho ānanda, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷh
From this day forth, may the worthy Ānanda remember me as a lay follower who has gone for refuge for life.” And there is nothing more to be done.” “It’s incredible, worthy Ānanda, it’s amazing! This noble spectrum of wisdom is complete, not lacking anything! Such a complete spectrum of wisdom cannot be seen among the other ascetics and brahmins. And there is nothing more to be done. Excellent, worthy Ānanda! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing o
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Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti. “Yo kho, subhadda, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati. Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā”ti. “Sace, bhante, aññatitthiyapubbā imasmiṁ dhammavinaye ākaṅkhantā pabbajjaṁ ākaṅkhantā upasa
I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Sir, may I receive the going forth, the ordination in the Buddha’s presence?” “Subhadda, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they’ll give the going forth, the ordination into monkhood. However, I have recognized individual differen
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pettivisayaṁ upapanno hoti. Ayaṁ tatiyo akkhaṇo asamayo brahmacariyavāsāya. Puna caparaṁ …pe… aññataraṁ dīghāyukaṁ devanikāyaṁ upapanno hoti. Ayaṁ catuttho akkhaṇo asamayo brahmacariyavāsāya. Puna caparaṁ …pe… paccantimesu janapadesu paccājāto hoti milakkhesu aviññātāresu, yattha natthi gati bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. Ayaṁ pañcamo akkhaṇo asamayo brahmacariyavāsāya. Puna caparaṁ …pe… ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti micchādiṭṭhiko viparītadassan
But that individual has been reborn in the ghost realm. This is the third lost opportunity for spiritual practice. Furthermore, a Realized One has arisen in the world. But that individual has been reborn in one of the long-lived orders of gods. This is the fourth lost opportunity for spiritual practice. Furthermore, a Realized One has arisen in the world. But that individual has been reborn in the borderlands, among uneducated foreigners, where monks, nuns, laymen, and laywomen do not go. This i
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Idha, māṇava, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Seyyathāpi, māṇava, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; evameva kho, māṇava, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Evaṁ kho, māṇava, bhikkhu santuṭṭho hoti. So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgat
It’s when a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. They’re like a bird: wherever it flies, wings are its only burden. In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. That’s how a mendicant is content. When they have this entire spectrum of noble ethics, this noble sen
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Na kho, ānanda, ettāvatā tathāgato sakkato vā hoti garukato vā mānito vā pūjito vā apacito vā. Yo kho, ānanda, bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, so tathāgataṁ sakkaroti garuṁ karoti māneti pūjeti apaciyati, paramāya pūjāya. Atha kho subhaddo paribbājako āyasmantaṁ ānandaṁ etadavoca: “lābhā vo, āvuso ānanda; suladdhaṁ vo, āvuso ānanda, ye ettha satthu sammukhā antevāsikābhisekena abhisittā”ti. Alattha kho subhaddo parib
“That’s not the full extent of how the Realized One is honored, respected, revered, venerated, and esteemed. Any monk or nun or male or female lay follower who practices in line with the teaching, practicing properly, living in line with the teaching—they honor, respect, revere, venerate, and esteem the Realized One with the highest honor. Then Subhadda said to Ānanda, “You’re so fortunate, Reverand Ānanda, so very fortunate, to be anointed here in the Teacher’s presence as his pupil!” And the w
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Pañcamo bhāṇavāro. 27. Upavāṇatthera Tena kho pana samayena āyasmā upavāṇo bhagavato purato ṭhito hoti bhagavantaṁ bījayamāno. Atha kho bhagavā āyasmantaṁ upavāṇaṁ apasāresi: “apehi, bhikkhu, mā me purato aṭṭhāsī”ti. Atha kho āyasmato ānandassa etadahosi: “ayaṁ kho āyasmā upavāṇo dīgharattaṁ bhagavato upaṭṭhāko santikāvacaro samīpacārī. Atha ca pana bhagavā pacchime kāle āyasmantaṁ upavāṇaṁ apasāreti: ‘apehi, bhikkhu, mā me purato aṭṭhāsī’ti. Ko nu kho hetu, ko paccayo, yaṁ bhagavā āyasmantaṁ up
The fifth recitation section. 27. The Monk Upavāṇa Now at that time Venerable Upavāṇa was standing in front of the Buddha fanning him. Then the Buddha made him move, “Move over, mendicant, don’t stand in front of me.” Ānanda thought, “This Venerable Upavāṇa has been the Buddha’s attendant for a long time, close to him, living in his presence. Yet in his final hour the Buddha makes him move, saying: ‘Move over, mendicant, don’t stand in front of me.’ What is the cause, what is the reason for this
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Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. “Atthi pana, rājañña, pariyāyo …pe… atthi, bho kassapa, pariyāyo …pe… yathā kathaṁ viya, rājaññā”ti? “Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti: ‘ayaṁ te, bhante, coro āgucārī; imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī
This is how I prove that there is no afterlife.” there is no afterlife.” “Can you prove it?” “I can.” “How, exactly, chieftain?” “Suppose they were to arrest a bandit, a criminal and present him to me, saying, ‘Sir, this is a bandit, a criminal. Punish him as you will.’ I say to them,
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Ayaṁ catuttho hetu catuttho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati. Aṭṭha mahāpurisavitakkā— appicchassāyaṁ dhammo, nāyaṁ dhammo mahicchassa. Santuṭṭhassāyaṁ dhammo, nāyaṁ dhammo asantuṭṭhassa. Pavivittassāyaṁ dhammo, nāyaṁ dhammo saṅgaṇikārāmassa. Āraddhavīriyassāyaṁ dhammo, nāyaṁ dhammo kusītassa. Upaṭṭhitasatissāyaṁ dhammo, nāyaṁ dhammo muṭṭhassatissa. Samāhitassāyaṁ dhammo, nāyaṁ dhammo asamāhitassa
This is the fourth cause. Eight thoughts of a great man. ‘This teaching is for those of few wishes, not those of many wishes. It’s for the contented, not those who lack contentment. It’s for the secluded, not those who enjoy company. It’s for the energetic, not the lazy. It’s for the mindful, not the unmindful. It’s for those with immersion, not those without immersion. It’s for the wise, not the witless. This teaching is for those who don’t enjoy proliferating, not for those who enjoy prolifera
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“nāhaṁ, bhante, bhagavantaṁ dhaṁsemi; api ca evaṁ vadāmi: ‘ayaṁ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā. Sādhu, bhante, bhagavā ekaṁ bhikkhuṁ samādisatu, yo uttari manussadhammā iddhipāṭihāriyaṁ karissati; evāyaṁ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī’”ti. Dutiyampi kho bhagavā kevaṭṭaṁ gahapatiputtaṁ etadavoca: Tatiyampi kho kevaṭṭo gahapatiputto bhagavantaṁ etadavoca: Iddhipāṭihāriyaṁ, ādesanāpāṭihāriyaṁ, anusāsanīpāṭihāriyaṁ. Evāyaṁ nāḷa
“Sir, I am not teaching you the Dhamma, but nonetheless I say: ‘Sir, this Nāḷandā is successful and prosperous, populous, full of people. Please direct a mendicant to perform a superhuman demonstration of psychic power. Then Nāḷandā will become even more devoted to the Buddha!’” But for a second time, the Buddha gave the same answer. For a third time, Kevaḍḍha made the same request, The demonstration of psychic power, the demonstration of revealing, and the demonstration of instruction. at which
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Atha kho āyasmā ānando bhagavantaṁ etadavoca: ‘dūrā ca vatamha āgatā tathāgataṁ dassanāya. Kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā. Ajjeva rattiyā pacchime yāme tathāgatassa parinibbānaṁ bhavissati. Ayañca mahesakkho bhikkhu bhagavato purato ṭhito ovārento, na mayaṁ labhāma pacchime kāle tathāgataṁ dassanāyā’”ti. “ayaṁ, bhante, āyasmā upavāṇo dīgharattaṁ bhagavato upaṭṭhāko santikāvacaro samīpacārī. Atha ca pana bhagavā pacchime kāle āyasmantaṁ upavāṇaṁ apasāreti: ‘apeh
Then Ānanda said to the Buddha, ‘We’ve come such a long way to see the Realized One! Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas. This very day, in the last watch of the night, the Realized One will be fully extinguished. And this illustrious mendicant is standing in front of the Buddha blocking the view. We won’t get to see the Realized One in his final hour!’” “This Venerable Upavāṇa has been the Buddha’s attendant for a long time, close to him, livi
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Abhirucitāni guṇāni ācarati. Yadi ca jahati sabbakāmabhogaṁ, Kathayati dhammakathaṁ jino janassa; Vacanapaṭikarassābhippasannā, Sutvāna dhammānudhammamācarantī”ti. “Dānampi catthacariyatañca, Piyavāditañca samānattatañca; Kariyacariyasusaṅgahaṁ bahūnaṁ, Anavamatena guṇena yāti saggaṁ. Caviya punaridhāgato samāno,
he implements agreeable qualities. But if he gives up all sensual enjoyments, as victor he speaks Dhamma to the people. Devoted, they respond to his words; after listening, they practice in line with the teaching.” “By giving and helping others, kindly speech, and equal treatment, such action and conduct as brought people together, he went to heaven due to his esteemed virtue. Passing away, on his return to here,
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Katame aṭṭha dhammā abhiññeyyā? Puna caparaṁ, āvuso, bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Aṭṭha abhibhāyatanāni— ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti— Idaṁ paṭhamaṁ abhibhāyatanaṁ. Ajjh
<em>What eight things should be directly known?</em> Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically. Eight dimensions of mastery. Perceiving for
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“Tīṇi kho imāni, kevaṭṭa, pāṭihāriyāni mayā sayaṁ abhiññā sacchikatvā paveditāni. Katamāni tīṇi? Katamañca, kevaṭṭa, iddhipāṭihāriyaṁ? Idha, kevaṭṭa, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo;
“Kevaḍḍha, there are three kinds of demonstration, which I declare having realized them with my own insight. What three? And what is the demonstration of psychic power? It’s a mendicant who wields the many kinds of psychic power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legg
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Yāvatā, ānanda, kusinārā upavattanaṁ mallānaṁ sālavanaṁ samantato dvādasa yojanāni, natthi so padeso vālaggakoṭinittudanamattopi mahesakkhāhi devatāhi apphuṭo. Devatā, ānanda, ujjhāyanti: “Kathaṁbhūtā pana, bhante, bhagavā devatā manasikarotī”ti? “Santānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti: ‘atikhippaṁ bhagavā parinibbāyissati, atikhippaṁ sugato parinibbāyissati, atikhippaṁ cakkhuṁ loke antaradhāyissatī’t
For twelve leagues all around this sal grove there’s no spot, not even a fraction of a hair’s tip, that’s not crowded full of illustrious deities. The deities are complaining: “But sir, what kind of deities are you thinking of?” “There are, Ānanda, deities—both in space and on the earth—who are aware of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting: ‘Too soon the Blessed One will be fully extinguished! Too soon
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Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti— Idaṁ catutthaṁ abhibhāyatanaṁ. Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ; evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇ
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 color and blue appearance. They’re like a flax flower that’s blue, with blue color and blue appearance. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color and blue appearance. Mastering them, they per
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‘nevāyaṁ loko antavā, na panānanto. Ye te samaṇabrāhmaṇā evamāhaṁsu: “antavā ayaṁ loko parivaṭumo”ti, tesaṁ musā. Yepi te samaṇabrāhmaṇā evamāhaṁsu: “ananto ayaṁ loko apariyanto”ti, tesampi musā. Yepi te samaṇabrāhmaṇā evamāhaṁsu: “antavā ca ayaṁ loko ananto cā”ti, tesampi musā. Imehi kho te, bhikkhave, samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā antānantikā antānantaṁ lokassa paññapenti, sabbe te imeheva catūhi vatthūhi,
‘The cosmos is neither finite nor infinite. The ascetics and brahmins who say that the cosmos is finite are wrong, as are those who say that the cosmos is infinite, and also those who say that the cosmos is both finite and infinite. These are the four grounds on which those ascetics and brahmins assert that the cosmos is finite or infinite. Any ascetics and brahmins who assert that the cosmos is finite or infinite do so on one or other of these four grounds. Outside of this there is none. The Re
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Tāya so bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti …pe… yāva brahmalokāpi kāyena vasaṁ vattetī’ti. Taṁ kiṁ maññasi, kevaṭṭa, api nu so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyyā”ti? “Vadeyya, bhante”ti. “Imaṁ kho ahaṁ, kevaṭṭa, iddhipāṭihāriye ādīnavaṁ sampassamāno iddhipāṭihāriyena aṭṭīyāmi harāyāmi jigucchāmi. 2. Ādesanāpāṭihāriya Katamañca, kevaṭṭa, ādesanāpāṭihāriyaṁ? Idha, kevaṭṭa, bhikkhu parasattānaṁ parapuggalānaṁ cittampi ā
Using that a mendicant can perform such superhuman feats.’ What do you think, Kevaḍḍha? Wouldn’t someone lacking faith speak like that?” “They would, sir.” “Seeing this drawback in psychic power, I’m horrified, repelled, and disgusted by demonstrations of psychic power. 2. The Demonstration of Revealing And what is the demonstration of revealing? It’s when a mendicant reveals the mind, mentality, thoughts, and reflections of other beings and individuals: ‘This is what you’re thinking, such is yo
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趣旨一致
長
“Atthi pana, rājañña, pariyāyo …pe… “atthi, bho kassapa, pariyāyo …pe… yathā kathaṁ viya, rājaññā”ti? “Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti: ‘ayaṁ te, bhante, coro āgucārī; imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti. Tyāhaṁ evaṁ vadāmi: 2.8. Santattaayoguḷaupamā “Tena hi, rājañña, upamaṁ te karissāmi. Imināpi kho te, rājañña, pariyāyena evaṁ hotu:
“Can you prove it?” “I can.” “How, exactly, chieftain?” “Suppose they were to arrest a bandit, a criminal and present him to me, saying, ‘Sir, this is a bandit, a criminal. Punish him as you will.’ I say to them, 2.8. The Simile of the Hot Iron Ball “Well then, chieftain, I shall give you a simile. By this method, too, it ought to be proven that
智慧
長部経典
趣旨一致
長
ussaṅkhapādo hoti … eṇijaṅgho hoti … ṭhitakova anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati … kosohitavatthaguyho hoti … suvaṇṇavaṇṇo hoti kañcanasannibhattaco … sukhumacchavi hoti, sukhumattā chaviyā rajojallaṁ kāye na upalimpati … ekekalomo hoti, ekekāni lomāni lomakūpesu jātāni … uddhaggalomo hoti, uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni … brahmujugatto hoti … sattussado hoti …
The tops of his feet are arched. His calves are like those of an antelope. When standing upright and not bending over, the palms of both hands touch the knees. His private parts are covered in a foreskin. He is golden colored; his skin shines like lustrous gold. He has delicate skin, so delicate that dust and dirt don’t stick to his body. His hairs grow one per pore. His hairs stand up; they’re blue-black and curl clockwise. His body is tall and straight-limbed. He has bulging muscles in seven p
経典データの出典: SuttaCentral（CC0ライセンス）