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Suravarataroriva indo. 14. Kosohitavatthaguyhalakkhaṇaṁ “Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno cirappanaṭṭhe sucirappavāsino ñātimitte suhajje sakhino samānetā ahosi. Mātarampi puttena samānetā ahosi, puttampi mātarā samānetā ahosi, pitarampi puttena samānetā ahosi, puttampi pitarā samānetā ahosi, bhātarampi bhātarā samānetā ahosi, bhātarampi bhaginiyā samānetā ahosi, bhaginimpi bhātarā samānetā ahosi, bhaginimpi bhaginiyā samānetā aho
like Indra, the finest of gods. 14. Privates in Foreskin “Mendicants, in some past lives the Realized One was reborn as a human being. He reunited long-lost and long-separated relatives, friends, loved ones, and comrades. He reunited mother with child and child with mother; father with child and child with father; brother with brother, brother with sister, sister with brother, and sister with sister, bringing them together with rejoicing. Due to performing those deeds he was reborn in a heavenly
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Sugatīsu so phalavipākaṁ, Anubhavati tattha modati; Idha ca pana bhavati gopakhumo, Abhinīlanettanayano sudassano. 23. Uṇhīsasīsalakkhaṇaṁ “Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno bahujanapubbaṅgamo ahosi kusalesu dhammesu bahujanapāmokkho kāyasucarite vacīsucarite manosucarite dānasaṁvibhāge sīlasamādāne uposathupavāse matteyyatāya petteyyatāya sāmaññatāya brahmaññatāya kule jeṭṭhāpacāyitāya aññataraññataresu ca adhikusalesu dhammesu. S
In good rebirths he enjoyed the fruit and result, rejoicing there. But here he has a cow’s eyelashes, and indigo eyes so fair to see. 23. Crown Like a Turban “Mendicants, in some past lives the Realized One was reborn as a human being. He was the leader and forerunner of people in skillful behaviors such as good conduct by way of body, speech, and mind, giving and sharing, taking precepts, observing the sabbath, paying due respect to mother and father, ascetics and brahmins, honoring the elders
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Rājā, ānanda, mahāsudassano imāya tatiyāya iddhiyā samannāgato ahosi. Puna caparaṁ, ānanda, rājā mahāsudassano brāhmaṇagahapatikānaṁ piyo ahosi manāpo. Rājāpi, ānanda, mahāsudassano sārathiṁ āmantesi: ‘ataramāno, sārathi, rathaṁ pesehi, yathā ahaṁ brāhmaṇagahapatike cirataraṁ passeyyan’ti. Rājā, ānanda, mahāsudassano imāya catutthiyā iddhiyā samannāgato ahosi. Rājā, ānanda, mahāsudassano imāhi catūhi iddhīhi samannāgato ahosi. Seyyathāpi, ānanda, pitā puttānaṁ piyo hoti manāpo; Raññopi, ānanda,
This is the third blessing. Furthermore, he was as dear and beloved to the brahmins and householders And the king addressed his charioteer, ‘Drive slowly, charioteer, so I can see the brahmins and householders longer!’ This is the fourth blessing. These are the four blessings possessed by King Mahāsudassana. as a father is to his children. And the brahmins and householders were as dear to the king as children are to their father. Once it so happened that King Mahāsudassana went with his army of
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‘natthi, mahārāja, dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṁ puriso, yadā kālaṁ karoti, pathavī pathavikāyaṁ anupeti anupagacchati, āpo āpokāyaṁ anupeti anupagacchati, tejo tejokāyaṁ anupeti anupagacchati, vāyo vāyokāyaṁ anupeti
‘Great king, there is no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight. This person is made up of the four principal states. When they die, the earth in their body merges and coalesces with
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Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa aggidatto nāma brāhmaṇo pitā ahosi. Visākhā nāma brāhmaṇī mātā ahosi janetti. Tena kho pana, bhikkhave, samayena khemo nāma rājā ahosi. Khemassa rañño khemavatī nāma nagaraṁ rājadhānī ahosi. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa yaññadatto nāma brāhmaṇo pitā ahosi. Uttarā nāma brāhmaṇī mātā ahosi janetti. Tena kho pana, bhikkhave, samayena sobho nāma rājā ahosi. Sobhassa rañño sobhavatī nāma nagaraṁ rājadhānī a
Kakusandha’s father was the brahmin Aggidatta, and his birth mother was the brahmin lady Visākhā. At that time the king was Khema, whose capital city was named Khemavatī. Koṇāgamana’s father was the brahmin Yaññadatta, and his birth mother was the brahmin lady Uttarā. At that time the king was Sobha, whose capital city was named Sobhavatī. Kassapa’s father was the brahmin Brahmadatta, and his birth mother was the brahmin lady Dhanavatī.
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Bandhumatī nāma devī mātā ahosi janetti. Tena kho pana, bhikkhave, samayena kikī nāma rājā ahosi. Kikissa rañño bārāṇasī nāma nagaraṁ rājadhānī ahosi. Mayhaṁ, bhikkhave, etarahi suddhodano nāma rājā pitā ahosi. Māyā nāma devī mātā ahosi janetti. Kapilavatthu nāma nagaraṁ rājadhānī ahosī”ti. Idamavoca bhagavā. Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi. Bandhumassa rañño bandhumatī nāma nagaraṁ rājadhānī ahosi. Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa aruṇo nāma rājā pitā ahos
his birth mother was Queen Bandhumatī, At that time the king was Kikī, whose capital city was named Varanasi. In this life, my father was King Suddhodana, my birth mother was Queen Māyā, and our capital city was Kapilavatthu.” That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling. and their capital city was named Bandhumatī. Sikhī’s father was King Aruṇa,
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āḷārikā kappakā nhāpakā sūdā mālakārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṅgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṁ sippaphalaṁ upajīvanti, te tena attānaṁ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṁ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhapenti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ. Sakkā nu kho, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’”
They also include bakers, barbers, bathroom attendants, cooks, garland-makers, dyers, embroiderers, basket-makers, potters, accountants, finger-talliers, or those following any similar professions. All these live off the fruits of their profession which are apparent in this very life. With that they make themselves happy and pleased. They make their parents, their children and partners, and their friends and colleagues happy and pleased. And they establish an uplifting religious donation for asc
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Pabhāvatī nāma devī mātā ahosi janetti. Aruṇassa rañño aruṇavatī nāma nagaraṁ rājadhānī ahosi. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa suppatito nāma rājā pitā ahosi. Vassavatī nāma devī mātā ahosi janetti. Suppatitassa rañño anomaṁ nāma nagaraṁ rājadhānī ahosi. Atha kho tesaṁ bhikkhūnaṁ acirapakkantassa bhagavato ayamantarākathā udapādi: “acchariyaṁ, āvuso, abbhutaṁ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā. Yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañc
his birth mother was Queen Pabhāvatī, and their capital city was named Aruṇavatī. Vessabhū’s father was King Suppatita, his birth mother was Queen Vassavatī, and their capital city was named Anoma. Soon after the Buddha left, those mendicants discussed among themselves: “It’s incredible, reverends, it’s amazing! The Realized One has such psychic power and might! For he is able to recollect the birth, names, clans, lifespan, chief disciples, and gatherings of disciples of the Buddhas of the past
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Bhagavā etadavoca: Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati, atikkammeva devānaṁ devānubhāvaṁ. Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yepi tattha sattā upapannā, tepi tenobhāsena aññam
The Buddha said this: It’s normal that, when the being intent on awakening emerges from his mother’s womb, then—in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless gloom of interstellar space—so utterly dark that even the luminosity of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light
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Atha kho, bhikkhave, bandhumā rājā atthakaraṇe nisinno vipassiṁ kumāraṁ aṅke nisīdāpetvā atthe anusāsati. Tatra sudaṁ, bhikkhave, vipassī kumāro pituaṅke nisinno viceyya viceyya atthe panāyati ñāyena. Viceyya viceyya kumāro atthe panāyati ñāyenāti kho, bhikkhave, vipassissa kumārassa bhiyyoso mattāya ‘vipassī vipassī’ tveva samaññā udapādi. Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa tayo pāsāde kārāpesi, ekaṁ vassikaṁ ekaṁ hemantikaṁ ekaṁ gimhikaṁ; pañca kāmaguṇāni upaṭṭhāpesi. Tatr
Then while King Bandhumā was sitting in court, he’d sit Prince Vipassī in his lap and explain the case to him. And sitting there in his father’s lap, Vipassī would thoroughly consider the case and draw a conclusion using a logical system. So this was all the more reason for him to be known as ‘Vipassī’. Then King Bandhumā had three stilt longhouses built for him—one for the winter, one for the summer, and one for the rainy season, and provided him with the five kinds of sensual stimulation. Prin
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mātā puttaṁva orasaṁ; Paṇḍito sīlasampanno, 13. Chaddisāpaṭicchādanakaṇḍa “Kathañca, gahapatiputta, ariyasāvako chaddisāpaṭicchādī hoti? Cha imā, gahapatiputta, disā veditabbā. Puratthimā disā mātāpitaro veditabbā, dakkhiṇā disā ācariyā veditabbā, pacchimā disā puttadārā veditabbā, uttarā disā mittāmaccā veditabbā, heṭṭhimā disā dāsakammakarā veditabbā, uparimā disā samaṇabrāhmaṇā veditabbā. Pañcahi kho, gahapatiputta, ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhātabbā— bhato ne bhariss
like a mother the child at her breast. The astute and virtuous 13. Covering the Six Directions “And how, householder’s son, does a noble disciple cover the six directions? These six directions should be recognized: parents as the east, tutors as the south, partner and children as the west, friends and colleagues as the north, bondservants and workers as beneath, and ascetics and brahmins as above. A child should serve their parents as the eastern quarter in five ways, thinking: ‘I will support t
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Imehi kho, gahapatiputta, pañcahi ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhitā imehi pañcahi ṭhānehi puttaṁ anukampanti. Evamassa esā puratthimā disā paṭicchannā hoti khemā appaṭibhayā. Pañcahi kho, gahapatiputta, ṭhānehi antevāsinā dakkhiṇā disā ācariyā paccupaṭṭhātabbā— uṭṭhānena upaṭṭhānena sussusāya pāricariyāya sakkaccaṁ sippapaṭiggahaṇena. Imehi kho, gahapatiputta, pañcahi ṭhānehi antevāsinā dakkhiṇā disā ācariyā paccupaṭṭhitā pañcahi ṭhānehi antevāsiṁ anukampanti— suvinītaṁ vi
Parents served by their children in these five ways show sympathy to them in these five ways. And that’s how the eastern quarter is covered, kept safe and free of peril. A pupil should serve their tutor as the southern quarter in five ways: by rising for them, by serving them, by listening well, by looking after them, and by carefully learning their profession. Tutors served by their pupils in these five ways show sympathy to them in five ways. They make sure they’re well educated and well drill
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4.3.3.1. Vipassanāñāṇa So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. So evaṁ pajānāti: ‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo; idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti. Seyyathāpi, mahārāja, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampan
4.3.3.1. Knowledge and Vision When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision. They understand: ‘This body of mine is formed. It’s made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. And this consciousness
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‘Tena hi, samma sārathi, yena so kālaṅkato tena rathaṁ pesehī’ti. ‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā yena so kālaṅkato tena rathaṁ pesesi. Addasā kho, bhikkhave, vipassī kumāro petaṁ kālaṅkataṁ, disvā sārathiṁ āmantesi: ‘kiṁ panāyaṁ, samma sārathi, kālaṅkato nāmā’ti? ‘Eso kho, deva, kālaṅkato nāma. Na dāni taṁ dakkhanti mātā vā pitā vā aññe vā ñātisālohitā, sopi na dakkhissati mātaraṁ vā pitaraṁ vā aññe vā ñātisālohite’ti. Atha kho, bhikkhave, bandhumā rājā sā
‘Well then, drive the chariot up to the departed.’ ‘Yes, Your Majesty,’ replied the charioteer, and did so. When the prince saw the corpse of the departed, he addressed the charioteer, ‘But why is he called departed?’ ‘He’s called departed because now his mother and father, his relatives and kin shall see him no more, and he shall never again see them.’ Then King Bandhumā summoned the charioteer and said, ‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy the
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Ete kho saṅgahā loke, rathassāṇīva yāyato. Ete ca saṅgahā nāssu, na mātā puttakāraṇā; Labhetha mānaṁ pūjaṁ vā, Puttadārā disā pacchā, pitā vā puttakāraṇā. Yasmā ca saṅgahā ete, sammapekkhanti paṇḍitā; Tasmā mahattaṁ papponti,
these ways of being inclusive in the world are like a moving chariot’s linchpin. If there were no such ways of being inclusive, neither mother nor father would be respected and honored wives and child the west, for what they’ve done for their children. But since these ways of being inclusive do exist, the astute do regard them well, so they achieve greatness
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Ye pana mayaṁ ahumhā tena bhotā brahmunā nimmitā, te mayaṁ aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā”ti. ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ, mayā ime sattā nimmitā. Evaṁvihitakaṁ no tumhe āyasmanto issarakuttaṁ brahmakuttaṁ ācariyakaṁ aggaññaṁ paññapethā’ti. Te evamāhaṁsu: ‘evaṁ kho no, āvuso gotama, sutaṁ, yathevāyasmā gotamo āhā’ti. Aggaññañcāhaṁ, bhaggava, pajānāmi. Tañca pajānāmi, tato
We who were created by that Divinity are impermanent, not lasting, short-lived, liable to pass away, and have come to this place.” “I am the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. And these beings were created by me. Is this how you describe in your tradition that the origin of the world
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iti mama ca manopaṇidhi. Ime ca sattā itthattaṁ āgatāti. Yepi te sattā pacchā upapannā, tesampi evaṁ hoti— ayaṁ kho bhavaṁ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ; iminā mayaṁ bhotā brahmunā nimmitā. Santi, bhaggava, eke samaṇabrāhmaṇā khiḍḍāpadosikaṁ ācariyakaṁ aggaññaṁ paññapenti. Ṭhānaṁ kho panetaṁ, āvuso, vijjati, yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati, itthattaṁ āgato samāno agārasmā anagār
Such was my heart’s wish, and then these creatures came to this place.” And the beings who were reborn there later also think, “This must be the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. And we were created by him. There are some ascetics and brahmins who describe the origin of the world in
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“Porāṇaṁ kho pana te, ambaṭṭha, mātāpettikaṁ nāmagottaṁ anussarato ayyaputtā sakyā bhavanti; dāsiputto tvamasi sakyānaṁ. Sakyā kho pana, ambaṭṭha, rājānaṁ okkākaṁ pitāmahaṁ dahanti. Bhūtapubbaṁ, ambaṭṭha, rājā okkāko yā sā mahesī piyā manāpā, tassā puttassa rajjaṁ pariṇāmetukāmo jeṭṭhakumāre raṭṭhasmā pabbājesi— okkāmukhaṁ karakaṇḍaṁ hatthinikaṁ sinisūraṁ. Rañño kho pana, ambaṭṭha, okkākassa disā nāma dāsī ahosi. Iti kho te, ambaṭṭha, porāṇaṁ mātāpettikaṁ nāmagottaṁ anussarato ayyaputtā sakyā bh
“But, recollecting the ancient name and clan of your mother and father, the Sakyans were the children of the masters, while you’re descended from the son of a slavegirl of the Sakyans. But the Sakyans regard King Okkāka as their grandfather. Once upon a time, King Okkāka, wishing to divert the royal succession to the son of his most beloved queen, banished the elder princes from the realm— Okkāmukha, Karakaṇḍa, Hatthinika, and Sinisūra. Now, King Okkāka had a slavegirl named Disā. That’s how, re
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ādicco maṇḍalī mahā; ekanāmāti me sutaṁ; Asīti dasa eko ca, indanāmā mahabbalā. Te cāpi buddhaṁ disvāna, buddhaṁ ādiccabandhunaṁ; Dūratova namassanti, mahantaṁ vītasāradaṁ. Namo te purisājañña, namo te purisuttama;
Aditi’s child, the great orb— all of one name, so I’ve heard. Eighty, and ten, and one— all of them named Indra. After seeing the Awakened One, the Buddha, Kinsman of the Sun, they revere him from afar, the one great of heart and intrepid. Homage to you, O thoroughbred! Homage to you, supreme among men!
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mahārājā yasassi so. Nāgānañca adhipati, ‘virūpakkho’ti nāmaso; Ramatī naccagītehi, nāgeheva purakkhato. Puttāpi tassa bahavo, ādicco maṇḍalī mahā; ekanāmāti me sutaṁ; Asīti dasa eko ca, indanāmā mahabbalā.
by a great king, glorious, the lord of the dragons; his name is Virūpakkha. He delights in song and dance, honored by the dragons. And he has many mighty sons Aditi’s child, the great orb— all of one name, so I’ve heard. Eighty, and ten, and one— all of them named Indra.
経典データの出典: SuttaCentral（CC0ライセンス）