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智慧
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Eko akkhadhutto āgatāgataṁ kaliṁ gilati. Addasā kho dutiyo akkhadhutto taṁ akkhadhuttaṁ āgatāgataṁ kaliṁ gilantaṁ, disvā taṁ akkhadhuttaṁ etadavoca: ‘tvaṁ kho, samma, ekantikena jināsi, dehi me, samma, akkhe pajohissāmī’ti. ‘Evaṁ, sammā’ti kho so akkhadhutto tassa akkhadhuttassa akkhe pādāsi. Atha kho so akkhadhutto akkhe visena paribhāvetvā taṁ akkhadhuttaṁ etadavoca: ‘ehi kho, samma, akkhehi dibbissāmā’ti. “Kiñcāpi bhavaṁ kassapo evamāha, atha kho nevāhaṁ sakkomi idaṁ pāpakaṁ diṭṭhigataṁ paṭin
One gambler, every time they took a bad hand, swallowed the losing seed. The second gambler saw him, and said, ‘Well, dear, you’ve won it all! Give me the seed dice, I will roll them.’ ‘Yes, dear,’ the gambler replied, and gave them. Then the gambler soaked the seed dice in poison and said to the other, ‘Come, dear, let’s play seed dice.’ “Even though the worthy Kassapa says this, still I’m not able to let go of that harmful misconception. King Pasenadi of Kosala knows my views, and so do foreig
智慧
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“Niyyantīti, vāseṭṭha, vadesi”? “Niyyantīti, bho gotama, vadāmi”. “Niyyantīti, vāseṭṭha, vadesi”? “Niyyantīti, bho gotama, vadāmi”. “Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ ekabrāhmaṇopi, yena brahmā sakkhidiṭṭho”ti? “No hidaṁ, bho gotama”. “Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyopi, yena brahmā sakkhidiṭṭho”ti? “No hidaṁ, bho gotama”. “Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyapācariyopi, yena brahmā sakkhidiṭṭho”ti? “No hidaṁ, bho gota
“Do you say, ‘they lead someone’, Vāseṭṭha?” “I do, worthy Gotama.” “Do you say, ‘they lead someone’, Vāseṭṭha?” “I do, worthy Gotama.” “Well, of the brahmins who are proficient in the three Vedas, Vāseṭṭha, is there even a single one who has seen the Divinity with their own eyes?” “No, worthy Gotama.” “Well, has even a single one of their tutors seen the Divinity with their own eyes?” “No, worthy Gotama.” “Well, has even a single one of their tutors’ tutors seen the Divinity with their own eyes
智慧
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Ayaṁ tathāgatassa pacchimā vācā. 36. Parinibbutakathā Atha kho bhagavā paṭhamaṁ jhānaṁ samāpajji, paṭhamajjhānā vuṭṭhahitvā dutiyaṁ jhānaṁ samāpajji, dutiyajjhānā vuṭṭhahitvā tatiyaṁ jhānaṁ samāpajji, tatiyajjhānā vuṭṭhahitvā catutthaṁ jhānaṁ samāpajji, catutthajjhānā vuṭṭhahitvā ākāsānañcāyatanaṁ samāpajji, ākāsānañcāyatanasamāpattiyā vuṭṭhahitvā viññāṇañcāyatanaṁ samāpajji, viññāṇañcāyatanasamāpattiyā vuṭṭhahitvā ākiñcaññāyatanaṁ samāpajji, ākiñcaññāyatanasamāpattiyā vuṭṭhahitvā nevasaññānāsañ
These were the Realized One’s last words. 36. Fully Quenched Then the Buddha entered the first absorption. Emerging from that, he entered the second absorption. Emerging from that, he successively entered into and emerged from the third absorption, the fourth absorption, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, and the dimension of neither perception nor non-perception. Then he entered the cessation of perception and feeling. Then Ve
智慧
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“Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugā yena brahmā sakkhidiṭṭho”ti? “No hidaṁ, bho gotama”. “Kiṁ pana, vāseṭṭha, yepi tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu. Tepi evamāh
“Well, has anyone back to the seventh generation of tutors seen the Divinity with their own eyes?” “No, worthy Gotama.” “Well, what of the ancient seers of the brahmins proficient in the three Vedas, namely Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu? They were the authors and propagators of the hymns. Their hymnal was sung and propagated and compiled in ancient times; and these days, brahmins continue to sing and chant it, chanting what w
智慧
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Ye kho panānanda, uttarāya disāya paṭirājāno, te rañño mahāsudassanassa anuyantā ahesuṁ. Atha kho taṁ, ānanda, cakkaratanaṁ samuddapariyantaṁ pathaviṁ abhivijinitvā kusāvatiṁ rājadhāniṁ paccāgantvā rañño mahāsudassanassa antepuradvāre atthakaraṇapamukhe akkhāhataṁ maññe aṭṭhāsi rañño mahāsudassanassa antepuraṁ upasobhayamānaṁ. Rañño, ānanda, mahāsudassanassa evarūpaṁ cakkaratanaṁ pāturahosi. 2.2. Hatthiratana Puna caparaṁ, ānanda, rañño mahāsudassanassa hatthiratanaṁ pāturahosi sabbaseto sattapp
And so the opposing rulers of the northern quarter became his vassals. And then the wheel-treasure, having triumphed over this land surrounded by ocean, returned to the royal capital. There it stood still by the gate to the royal compound at the High Court as if fixed to an axle, illuminating the royal compound. Such is the wheel-treasure that appeared to King Mahāsudassana. 2.2. The Elephant-Treasure Next, the elephant-treasure appeared to King Mahāsudassana. It was an all-white sky-walker with
智慧
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Rañño, ānanda, mahāsudassanassa evarūpaṁ hatthiratanaṁ pāturahosi. 2.3. Assaratana Puna caparaṁ, ānanda, rañño mahāsudassanassa assaratanaṁ pāturahosi sabbaseto kāḷasīso muñjakeso iddhimā vehāsaṅgamo valāhako nāma assarājā. Taṁ disvā rañño mahāsudassanassa cittaṁ pasīdi: ‘bhaddakaṁ vata bho assayānaṁ sace damathaṁ upeyyā’ti. Atha kho taṁ, ānanda, assaratanaṁ seyyathāpi nāma bhaddo assājāniyo dīgharattaṁ suparidanto; evameva damathaṁ upagacchi. Bhūtapubbaṁ, ānanda, rājā mahāsudassano tameva assar
Such is the elephant-treasure that appeared to King Mahāsudassana. 2.3. The Horse-Treasure Next, the horse-treasure appeared to King Mahāsudassana. It was an all-white sky-walker with psychic power, with head of black and mane like woven reeds, a royal steed named Thundercloud. Seeing him, the king was impressed, ‘This would truly be a fine horse vehicle, if he would submit to taming.’ Then the horse-treasure submitted to taming, as if he was a fine thoroughbred horse that had been tamed for a l
智慧
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passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattantī”ti? “Evaṁ, bho gotama, passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattantī”ti. “Taṁ kiṁ maññasi, vāseṭṭha, yaṁ passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacc
Do the brahmins proficient in the three Vedas see the sun and moon just as other folk do? And do they supplicate and entreat them, following their course from where they rise to where they set with joined palms held in worship?” “Yes, worthy Gotama.” “What do you think, Vāseṭṭha? Though this is so, are the brahmins proficient in the three Vedas able to teach the path to the company of the sun and moon, saying: ‘This is the only straight path, the direct route that delivers one who practices it t
智慧
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Puna caparaṁ, ānanda, rañño mahāsudassanassa maṇiratanaṁ pāturahosi. So ahosi maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tassa kho panānanda, maṇiratanassa ābhā samantā yojanaṁ phuṭā ahosi. Bhūtapubbaṁ, ānanda, rājā mahāsudassano tameva maṇiratanaṁ vīmaṁsamāno caturaṅginiṁ senaṁ sannayhitvā maṇiṁ dhajaggaṁ āropetvā rattandhakāratimisāya pāyāsi. Ye kho panānanda, samantā gāmā ahesuṁ, te tenobhāsena kammante payojesuṁ divāti maññamānā. Rañño, ān
Next, the jewel-treasure appeared to King Mahāsudassana. It was a beryl gem that was naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And the radiance of that jewel spread all-round for a league. Once it so happened that King Mahāsudassana, testing that same jewel-treasure, mobilized his army of four divisions and, with the jewel hoisted on his banner, set out in the dark of the night. Then the villagers around them set off to wo
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智慧
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Kathañcāvuso, bhikkhu suvimuttapañño hoti? dīghanikāyo samatto.
And how is a mendicant well freed by wisdom? The Long Discourses are completed.
⚠ 出家者向けの文脈
智慧
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Pubbeva tassa abhiharanti tadā; Yadi khattiyo bhavati bhūmipati, Paṭihārakaṁ bahujane labhati. Atha cepi pabbajati so manujo, Dhammesu hoti paguṇo visavī; Tassānusāsaniguṇābhirato, Anvāyiko bahujano bhavatī”ti. “Pubbaṅgamo sucaritesu ahu, Dhammesu dhammacariyābhirato; Anvāyiko bahujanassa ahu,
they will bring presents for him. If he becomes an aristocrat, ruler of the land, he’ll gain the service of the people. But if that man goes forth, he’ll be sophisticated, proficient in the teachings. Devoted to the virtues of his instruction, the people will become his followers.’” “Among people of good conduct, he was the leader, devoted to a life of principle among the principled. The people followed him,
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evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā ettha sitāva ummujjamānā ummujjanti, ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti. Ucchinnabhavanettiko, bhikkhave, tathāgatassa kāyo tiṭṭhati. Yāvassa kāyo ṭhassati, tāva naṁ dakkhanti devamanussā. Kāyassa bhedā uddhaṁ jīv
In the same way, all of these ascetics and brahmins who theorize about the first beginning or the final end are trapped in the net of these sixty-two grounds, so that wherever they emerge they are caught and trapped in this very net. The Realized One’s body remains, but his leash to existence has been cut off. As long as his body remains he will be seen by gods and humans. But when his body breaks up, after life has ended, gods and humans will see him no more. When the stalk of a bunch of mangoe
智慧
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“Sādhu, vāseṭṭha, te vata, vāseṭṭha, tevijjā brāhmaṇā yaṁ na jānanti, yaṁ na passanti, tassa sahabyatāya maggaṁ desessanti. Ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyāti, netaṁ ṭhānaṁ vijjati. 2.3. Aciravatīnadīupamā Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṁ taritukāmo. So orime tīre ṭhito pārimaṁ tīraṁ avheyya: ‘ehi pārāpāraṁ, ehi pārāpāran’ti. Taṁ kiṁ maññasi, vās
“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see. 2.3. The Simile of the River Aciravatī Suppose the river Aciravatī was full to the brim so a crow could drink from it. Then along comes a person who wants to cross over to the far shore. Standing on the near shore, they’d call out to the far shore, ‘Come here, far shore! Come here, far shore!’ What do you think, Vāseṭṭha? Would the far shore of the Aciravatī river come over to the near
智慧
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Puna caparaṁ, ānanda, rañño mahāsudassanassa pariṇāyakaratanaṁ pāturahosi Idhānanda, rājā mahāsudassano abhirūpo ahosi dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato ativiya aññehi manussehi. Rājā, ānanda, mahāsudassano imāya paṭhamāya iddhiyā samannāgato ahosi. paṇḍito viyatto medhāvī paṭibalo rājānaṁ mahāsudassanaṁ upayāpetabbaṁ upayāpetuṁ, apayāpetabbaṁ apayāpetuṁ, ṭhapetabbaṁ ṭhapetuṁ. So rājānaṁ mahāsudassanaṁ upasaṅkamitvā evamāha: ‘appossukko tvaṁ, deva, hohi, ahamanusāsissāmī’
Next, the commander-treasure appeared to King Mahāsudassana. He was attractive, good-looking, lovely, of surpassing beauty, more so than other humans. This is the first blessing. He is astute, competent, intelligent, and capable regarding who should be ushered in to the king’s presence, who should be ushered out, and who should be kept by his side. He approached the king and said, ‘Relax, sire. I shall issue instructions.’ Such is the commander-treasure that appeared to King Mahāsudassana. These
智慧
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Api cāhaṁ imāni vicitrāni pañhāpaṭibhānāni sotukāmo evāhaṁ bhavantaṁ kassapaṁ paccanīkaṁ kātabbaṁ amaññissaṁ. Abhikkantaṁ, bho kassapa, abhikkantaṁ, bho kassapa. Seyyathāpi, bho kassapa, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā kassapena anekapariyāyena dhammo pakāsito. Esāhaṁ, bho kassapa, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṁ m
Nevertheless, I wanted to hear your various solutions to the problem, so I thought I’d oppose you in this way. Excellent, worthy Kassapa! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the worthy Kassapa has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may
⚠ 出家者向けの文脈
智慧
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趣旨一致
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Katamāhi catūhi iddhīhi? Puna caparaṁ, ānanda, rājā mahāsudassano dīghāyuko ahosi ciraṭṭhitiko ativiya aññehi manussehi. Rājā, ānanda, mahāsudassano imāya dutiyāya iddhiyā samannāgato ahosi. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: “mā, bhante, bhagavā imasmiṁ khuddakanagarake ujjaṅgalanagarake sākhānagarake parinibbāyi. Santi, bhante, aññāni mahānagarāni. Seyyathidaṁ—camp
And what are the four blessings? Furthermore, he was long-lived, more so than other humans. This is the second blessing. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, please don’t be fully extinguished in this little hamlet, this jungle hamlet, this branch hamlet. There are other great cities such as Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, and Varanasi. Let the Buddha be fully extinguished there. There are many well-to-do aristocrats, brahmi
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So orime tīre sasīsaṁ pārupitvā nipajjeyya. Taṁ kiṁ maññasi, vāseṭṭha, api nu so puriso aciravatiyā nadiyā orimā tīrā pārimaṁ tīraṁ gaccheyyā”ti? “No hidaṁ, bho gotama”. Atha kho vāseṭṭhabhāradvājānaṁ māṇavānaṁ jaṅghavihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ maggāmagge kathā udapādi. “Evameva kho, vāseṭṭha, pañcime nīvaraṇā ariyassa vinaye āvaraṇātipi vuccanti, nīvaraṇātipi vuccanti, onāhanātipi vuccanti, pariyonāhanātipi vuccanti. Katame pañca? Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddha
But they’d lie down wrapped in cloth from head to foot. What do you think, Vāseṭṭha? Could that person cross over to the far shore?” “No, worthy Gotama.” Then as the students Vāseṭṭha and Bhāradvāja were going for a walk they began a discussion regarding what is the path and what is not the path. “In the same way, the five hindrances are called ‘obstacles’ and ‘hindrances’ and ‘encasings’ and ‘shrouds’ in the training of the Noble One. What five? The hindrances of sensual desire, ill will, dulln
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Seyyathāpi, rājañña, kassako bījanaṅgalaṁ ādāya vanaṁ paviseyya. 5. Uttaramāṇavavatthu Atha kho pāyāsi rājañño dānaṁ paṭṭhapesi samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṁ. “saccaṁ kira tvaṁ, tāta uttara, dānaṁ datvā evaṁ anuddisasi: “Evaṁ, bho”. “Kissa pana tvaṁ, tāta uttara, dānaṁ datvā evaṁ anuddisasi: Nanu mayaṁ, tāta uttara, puññatthikā dānasseva phalaṁ pāṭikaṅkhino”ti? “Bhoto kho dāne evarūpaṁ bhojanaṁ dīyati kaṇājakaṁ bilaṅgadutiyaṁ, yaṁ bhavaṁ pādāpi na iccheyya samphusituṁ, kuto bhuñji
Suppose a farmer was to enter a wood taking seed and plough. 5. On the Student Uttara Then the chieftain Pāyāsi set up an offering for ascetics and brahmins, for paupers, vagrants, supplicants, and beggars. “Is it really true, dear Uttara, that you referred to the offering in this way?” “Yes, sir.” “But why? Don’t we who seek merit expect some result from the offering?” “At your offering such food as rough gruel with false black pepper was given, which you wouldn’t even want to touch with your f
智慧
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Na so visaṁvādayitāpi kassaci, Bhūtena tacchena tathena bhāsayi. Setā susukkā mudutūlasannibhā, Uṇṇā sujātā bhamukantare ahu; Na lomakūpesu duve ajāyisuṁ, Ekekalomūpacitaṅgavā ahu. 26–27. Cattālīsaaviraḷadantalakkhaṇāni “Yampi, bhikkhave tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato ahosi. Ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya, iti bhinnānaṁ vā sandhātā, sahit
He never broke his word to anyone, but spoke what was true, real, and factual. A tuft so very white like cotton-wool grew prettily between his eyebrows. And never two, but only one, hair grew in each of his pores. 26–27. Forty Gapless Teeth “Mendicants, in some past lives the Realized One was reborn as a human being. He refrained from divisive speech. He didn’t repeat in one place what he heard in another so as to divide people against each other. Instead, he reconciled those who were divided an
智慧
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長
Yato ca kho tvaṁ, mahārāja, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. Vuddhihesā, mahārāja, ariyassa vinaye, yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjatī”ti. Evaṁ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṁ etadavoca: “handa ca dāni mayaṁ, bhante, gacchāma bahukiccā mayaṁ bahukaraṇīyā”ti. “Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. Atha kho rājā māgadho ajātasattu vedehiputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭ
But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.” When the Buddha had spoken, King Ajātasattu said to him, “Well, now, sir, I must go. I have many duties, and much to do.” “Please, great king, go at your convenience.” Then the king, having approved and agreed with what the Buddha said, got up
智慧
長部経典
趣旨一致
長
“Abyāpajjacitto, bho gotama”. “Saṅkiliṭṭhacitto vā asaṅkiliṭṭhacitto vā”ti? “Asaṅkiliṭṭhacitto, bho gotama”. “Taṁ kiṁ maññasi, vāseṭṭha, “Vasavattī vā avasavattī vā”ti? “Avasavattī, bho gotama”. sapariggahā vā tevijjā brāhmaṇā apariggahā vā”ti? “Sapariggahā, bho gotama”. “Saveracittā vā averacittā vā”ti? “Saveracittā, bho gotama”.
“It is not.” “Is his heart corrupted or not?” “It is not.” “What do you think, Vāseṭṭha? “Do they wield power or not?” “They do not.” Are the brahmins proficient in the three Vedas encumbered with possessions or not?” “They are.” “Are their hearts full of enmity or not?” “They are.”
経典データの出典: SuttaCentral（CC0ライセンス）