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‘Taṁ kiṁ maññasi, sunakkhatta, yatheva te ahaṁ acelaṁ korakkhattiyaṁ ārabbha byākāsiṁ, tatheva taṁ vipākaṁ, aññathā vā’ti? ‘Yatheva me, bhante, bhagavā acelaṁ korakkhattiyaṁ ārabbha byākāsi, tatheva taṁ vipākaṁ, no aññathā’ti. ‘Taṁ kiṁ maññasi, sunakkhatta, yadi evaṁ sante kataṁ vā hoti uttari manussadhammā iddhipāṭihāriyaṁ, akataṁ vā’ti? ‘Addhā kho, bhante, evaṁ sante kataṁ hoti uttari manussadhammā iddhipāṭihāriyaṁ, no akatan’ti. ‘Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭ
‘What do you think, Sunakkhatta? Did the prediction I made about the aristocrat of Kuru turn out to be correct, or not?’ ‘It turned out to be correct.’ ‘What do you think, Sunakkhatta? If that is so, has a superhuman demonstration of psychic power been performed or not?’ ‘Clearly, sir, a superhuman demonstration of psychic power has been performed.’ ‘Though I performed such a superhuman demonstration of psychic power you say this: “But sir, the Buddha never performs any superhuman demonstrations
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Taṁ veyyañjanikā samāgatā bahavo, Byākaṁsu nipuṇasammatā manujā; Sucijanaparivāragaṇo bhavati, Dijasamasukkasucisobhanadanto. Rañño hoti bahujano, Suciparivāro mahatiṁ mahiṁ anusāsato; “Micchājīvañca avassaji samena vuttiṁ, Pasayha na ca janapadatudanaṁ, Hitamapi ca bahujanasukhañca caranti. Atha ce pabbajati bhavati vipāpo,
Many soothsayers regarded as wise men gathered and predicted of him: ‘With twice-born teeth <j>so even, so white, so clean and bright his retinue will be so pure. As king, his people will also be pure, when he rules having conquered this earth so broad. “He abandoned wrong livelihood, and created They won’t harm the country, but will live for the welfare <j>and happiness of the people. But if he goes forth he’ll be an ascetic free of ill,
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Natthi paro loko …pe… atthi ca natthi ca paro loko …pe… nevatthi na natthi paro loko …pe… atthi sattā opapātikā …pe… natthi sattā opapātikā …pe… atthi ca natthi ca sattā opapātikā …pe… Itthaṁ kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno vikkhepaṁ byākāsi. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ. Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ
Suppose you were to ask me whether there is no other world … whether there both is and is not another world … whether there neither is nor is not another world … whether there are beings who are reborn spontaneously … whether there are no beings who are reborn spontaneously … whether there both are and are not beings who are reborn spontaneously … And so, when I asked Sañjaya Belaṭṭhiputta about the fruits of the ascetic life apparent in the present life, he answered with flip-flopping. I was di
⚠ 初学者には難しい
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Phalikamayassa tālassa phalikamayo khandho ahosi, veḷuriyamayāni pattāni ca phalāni ca. Lohitaṅkamayassa tālassa lohitaṅkamayo khandho ahosi, masāragallamayāni pattāni ca phalāni ca. Masāragallamayassa tālassa masāragallamayo khandho ahosi, lohitaṅkamayāni pattāni ca phalāni ca. Sabbaratanamayassa tālassa sabbaratanamayo khandho ahosi, sabbaratanamayāni pattāni ca phalāni ca. 2. Sattaratanasamannāgata 2.1. Cakkaratana Rājā, ānanda, mahāsudassano sattahi ratanehi samannāgato ahosi catūhi ca iddhī
The crystal palms had trunks of crystal, and leaves and fruits of beryl. The ruby palms had trunks of ruby, and leaves and fruits of emerald. The emerald palms had trunks of emerald, and leaves and fruits of ruby. The palms of all precious things had trunks of all precious things, and leaves and fruits of all precious things. 2. The Seven Treasures 2.1. The Wheel-Treasure King Mahāsudassana possessed seven treasures and four blessings. What seven? On a fifteenth day sabbath, King Mahāsudassana h
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Tena kho pana samayena acelo kaḷāramaṭṭako vesāliyaṁ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. Tassa sattavatapadāni samattāni samādinnāni honti: ‘yāvajīvaṁ acelako assaṁ, na vatthaṁ paridaheyyaṁ, yāvajīvaṁ brahmacārī assaṁ, na methunaṁ dhammaṁ paṭiseveyyaṁ, yāvajīvaṁ surāmaṁseneva yāpeyyaṁ, na odanakummāsaṁ bhuñjeyyaṁ. Puratthimena vesāliṁ udenaṁ nāma cetiyaṁ, taṁ nātikkameyyaṁ, dakkhiṇena vesāliṁ gotamakaṁ nāma cetiyaṁ, taṁ nātikkameyyaṁ, pacchimena vesāliṁ sattambaṁ nāma ceti
Now at that time the naked ascetic Kaḷāramaṭṭaka was residing in Vesālī. And in the Vajjian capital he had reached the peak of material things and fame. He had undertaken these seven vows. ‘As long as I live, I will be a naked ascetic, not wearing clothes. As long as I live, I will be chaste, not having sex. As long as I live, I will consume only meat and beer, not eating rice and porridge. And I will not go past the following shrines near Vesālī: the Udena Shrine to the east, the Gotamaka to th
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Samaṇo samitarajo vivaṭṭacchado; Vigatadarathakilamatho, Imamapi ca paramapi ca passati lokaṁ. Tassovādakarā bahugihī ca pabbajitā ca, Asuciṁ garahitaṁ dhunanti pāpaṁ; Sa hi sucibhi parivuto bhavati, Malakhilakalikilese panudehī”ti. Sucinā so janayittha dhammikena; Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
his passions quelled, the veil cast off. Rid of stress and weariness, he sees this world and the next. Those who do his bidding, both lay and renunciate, shake off wickedness, impure and blameworthy. He’s surrounded by pure people, who cast aside stains, callousness, sin, and corruptions.’” a way of life that’s fair, pure, and just. That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.
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‘ayañca imesaṁ samaṇabrāhmaṇānaṁ sabbabālo sabbamūḷho. Kathañhi nāma sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno vikkhepaṁ byākarissatī’ti. Tassa mayhaṁ, bhante, etadahosi: ‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti. So kho ahaṁ, bhante, sañcayassa belaṭṭhaputtassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ. 4. Sāmaññaphala 4.1. Paṭhamasandiṭṭhikasāmaññaphala Sohaṁ, bhante, bhagavantampi pucchāmi: ‘yathā nu kho imāni, bhante, puthusippāyatanāni seyyathidaṁ—h
‘This is the most foolish and stupid of all these ascetics and brahmins! How on earth can he answer with flip-flopping when asked about the fruits of the ascetic life apparent in the present life?’ I thought: ‘How on earth could one such as I presume to rebuke an ascetic or brahmin living in my realm?’ So I neither approved nor rejected that statement of Sañjaya Belaṭṭhiputta. 4. The Fruits of the Ascetic Life 4.1. The First Fruit of the Ascetic Life And so I ask the Buddha: Sir, there are many
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Disvā rañño mahāsudassanassa etadahosi: ‘sutaṁ kho pana metaṁ: “yassa rañño khattiyassa muddhāvasittassa tadahuposathe pannarase sīsaṁnhātassa uposathikassa uparipāsādavaragatassa dibbaṁ cakkaratanaṁ pātubhavati sahassāraṁ sanemikaṁ sanābhikaṁ sabbākāraparipūraṁ, so hoti rājā cakkavattī”ti. Assaṁ nu kho ahaṁ rājā cakkavattī’ti. Atha kho, ānanda, rājā mahāsudassano uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā vāmena hatthena suvaṇṇabhiṅkāraṁ gahetvā dakkhiṇena hatthena cakkaratanaṁ abbhukkiri: ‘pavat
Seeing this, the king thought, ‘I have heard that when the heavenly wheel-treasure appears to a king in this way, he becomes a wheel-turning monarch. Am I then a wheel-turning monarch?’ Then King Mahāsudassana, rising from his seat and arranging his robe over one shoulder, took a ceremonial vase in his left hand and besprinkled the wheel-treasure with his right hand, saying: ‘Roll forth, O wheel-treasure! Triumph, O wheel-treasure!’ Then the wheel-treasure rolled towards the east. And the king f
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Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi. Imāni te, deva, caturāsīti pāsādasahassāni dhammapāsādappamukhāni. Evaṁ vutte, ānanda, rājā mahāsudassano subhaddaṁ deviṁ etadavoca: ‘Dīgharattaṁ kho maṁ tvaṁ, devi, iṭṭhehi kantehi piyehi manāpehi samudācarittha; atha ca pana maṁ tvaṁ pacchime kāle aniṭṭhehi akantehi appiyehi amanāpehi samudācarasī’ti. ‘Kathaṁ carahi taṁ, deva, samudācarāmī’ti? ‘Evaṁ kho maṁ tvaṁ, devi, samudācara: “sabbeheva, deva, piyehi manāpehi nānābhāvo vinābhāvo aññathāb
Arouse desire for these! Take an interest in life!’ And she likewise urged the king to live on by taking an interest in all his possessions as described above. When the queen had spoken, the king said to her, ‘For a long time, my queen, you have spoken to me with words that are welcome, desirable, agreeable, and pleasant. And yet in my final hour, your words are unwelcome, undesirable, disagreeable, and unpleasant!’ ‘So how then, Your Majesty, am I to speak to you?’ ‘Like this, my queen: “Sire,
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“na hi pana me, bhante, bhagavā uttari manussadhammā iddhipāṭihāriyaṁ karotī”ti. Passa, moghapurisa, yāvañca te idaṁ aparaddhan’ti. Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṁ āpāyiko nerayiko. Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: ‘Taṁ kiṁ maññasi, sunakkhatta, yatheva te ahaṁ ac
“But sir, the Buddha never performs any superhuman demonstrations of psychic power for me.” See how far you have strayed!’ Though I spoke to Sunakkhatta like this, he still left this teaching and training, like someone on the highway to hell. He came to me, bowed, and sat down to one side. I said to him, ‘What do you think, Sunakkhatta? Did the declaration I made about Kaḷāramaṭṭaka turn out to be correct, or not?’ ‘It turned out to be correct.’ ‘What do you think, Sunakkhatta? If that is so, ha
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Atha kho naṁ mayameva abhivādeyyāmapi, paccuṭṭheyyāmapi, āsanenapi nimanteyyāma, abhinimanteyyāmapi naṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṁ saṁvidaheyyāmā”ti. “Taṁ kiṁ maññasi, mahārāja, yadi evaṁ sante hoti vā sandiṭṭhikaṁ sāmaññaphalaṁ no vā”ti? “Addhā kho, bhante, evaṁ sante hoti sandiṭṭhikaṁ sāmaññaphalan”ti. “Idaṁ kho te, mahārāja, mayā paṭhamaṁ diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññattan”ti. 4.2. Dutiyasandiṭṭhikasāmaññaphal
Rather, I would bow to them, rise in their presence, and offer them a seat. I’d invite them to accept robes, almsfood, lodgings, and medicines and supplies for the sick. And I’d organize their lawful guarding and protection.” “What do you think, great king? If this is so, is there a fruit of the ascetic life apparent in the present life or not?” “Clearly, sir, there is.” “This is the first fruit of the ascetic life that’s apparent in this very life, which I point out to you.” 4.2. The Second Fru
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Iccheyyātha no tumhe, bhikkhave, bhiyyoso mattāya pubbenivāsapaṭisaṁyuttaṁ dhammiṁ kathaṁ sotun”ti? “Etassa, bhagavā, kālo; etassa, sugata, kālo; yaṁ bhagavā bhiyyoso mattāya pubbenivāsapaṭisaṁyuttaṁ dhammiṁ kathaṁ kareyya, bhagavato sutvā bhikkhū dhāressantī”ti. “Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. “Ito so, bhikkhave, ekanavutikappe yaṁ vipassī bhagavā arahaṁ sammāsambuddho loke udapādi. Vipassissa, bhikkhav
Would you like to hear a further Dhamma talk on the subject of past lives?” “Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha give a further Dhamma talk on the subject of past lives. The mendicants will listen and remember it.” “Well then, mendicants, listen and apply your mind well, I will speak.” “Yes, sir,” they replied. “Ninety-one eons ago, the Buddha Vipassī arose in the world, perfected and fully awakened. He had as chief attendant a mendicant named Asoka. His fathe
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4. Acelapāthikaputtavatthu Ekamidāhaṁ, bhaggava, samayaṁ tattheva vesāliyaṁ viharāmi mahāvane kūṭāgārasālāyaṁ. Cattāri ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṁ karissāmi. Iti yāvatakaṁ yāvatakaṁ samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, taddiguṇaṁ taddiguṇāhaṁ karissāmī’ti. Tena kho pana samayena acelo pāthikaputto vesāliyaṁ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. So vesāliyaṁ parisati evaṁ vācaṁ bhāsati: ‘samaṇopi gotamo
4. On the Naked Ascetic Pāṭikaputta This one time, Bhaggava, I was staying right there near Vesālī, at the Great Wood, in the hall with the peaked roof. If he performs four, I’ll perform eight. However many demonstrations of psychic power the ascetic Gotama performs, I’ll perform double.’ Now at that time the naked ascetic Pāṭikaputta was residing in Vesālī. And in the Vajjian capital he had reached the peak of material things and fame. He was telling a crowd in Vesālī: ‘Both the ascetic Gotama
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“Sakkā pana, bhante, aññampi diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetuṁ imehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañcā”ti? “Sakkā, mahārāja. Tena hi, mahārāja, suṇohi, sādhukaṁ manasi karohi, bhāsissāmī”ti. “Evaṁ, bhante”ti kho rājā māgadho ajātasattu vedehiputto bhagavato paccassosi. Bhagavā etadavoca: Aññataropi kho rājāmacco rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ etadavoca: “ayaṁ, deva, ajito kesakambalo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthaka
“But sir, can you point out a fruit of the ascetic life that’s apparent in this very life which is better and finer than these?” “I can, great king. Well then, listen and apply your mind well, I will speak.” “Yes, sir,” replied the king. The Buddha said this: Another of the king’s ministers said to him, “Sire, Ajita of the hair blanket leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. He is of long standing, long g
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abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. Acelo ca, bhante, pāthikaputto virūparūpena bhagavato sammukhībhāvaṁ āgaccheyya, tadassa bhagavato musā’ti. ‘Api nu, sunakkhatta, tathāgato taṁ vācaṁ bhāseyya yā sā vācā dvayagāminī’ti? ‘Cetasā ceto paricca vidito ceva me, s
Pāṭikaputta is not capable of meeting the Buddha face to face, otherwise his head may explode. But Pāṭikaputta might meet the Buddha face to face in disguise, proving the Buddha wrong.’ ‘Sunakkhatta, would the Realized One make an ambiguous statement?’ ‘Both, Sunakkhatta. For Ajita the Licchavi general has recently passed away and been reborn in the host of the thirty-three. He came and told me this, ‘But sir, did you make that statement after encompassing Pāṭikaputta’s mind with your mind? “The
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“idha, mahārāja, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccā
“Consider when a Realized One arises in the world, 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 realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He proclaims a teaching that is good in the beginning, good in the middle,
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Mampi, bhante, acelo pāthikaputto byākāsi vajjigāme— ajito licchavīnaṁ senāpati mahānirayaṁ upapannoti. Na kho panāhaṁ, bhante, mahānirayaṁ upapanno; tāvatiṁsakāyamhi upapanno. Alajjī, bhante, acelo pāthikaputto; musāvādī, bhante, acelo pāthikaputto; abhabbo ca, bhante, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā bhagavato sammukhībhāvaṁ āgantuṁ. ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāva
For he has declared of me in the Vajjian capital: ‘Ajita the Licchavi general has been reborn in the Great Hell.’ But that is not true— I have been reborn in the host of the thirty-three. The naked ascetic Pāṭikaputta is shameless, sir, he is a liar. Pāṭikaputta is not capable of meeting the Buddha face to face, otherwise his head may explode.” Thus I both made that statement after encompassing Pāṭikaputta’s mind with my mind, and deities told me about it.
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So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭacchado. ‘putto te, deva, jāto, taṁ devo passatū’ti. Addasā kho, bhikkhave, bandhumā rājā vipassiṁ kumāraṁ, disvā nemitte brāhmaṇe āmantāpetvā etadavoca: ‘passantu bhonto nemittā brāhmaṇā kumāran’ti. Addasaṁsu kho, bhikkhave, nemittā brāhmaṇā vipassiṁ kumāraṁ, disvā bandhumantaṁ rājānaṁ etadavocuṁ: ‘attamano, deva, hohi, mahesakkh
After conquering this land girt by sea, he reigns by principle, without rod or sword. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world. ‘Sire, your son is born! Let your majesty examine him!’ When the king had examined the prince, he had the brahmin soothsayers summoned and said to them, ‘Gentlemen, please examine the prince.’ When they had examined him they said to the king, ‘Rejoice, O King! An i
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Tena kho panānanda, samayena rañño mahāsudassanassa caturāsīti nāgasahassāni sāyaṁ pātaṁ upaṭṭhānaṁ āgacchanti. Atha kho, ānanda, rañño mahāsudassanassa etadahosi: ‘imāni kho me caturāsīti nāgasahassāni sāyaṁ pātaṁ upaṭṭhānaṁ āgacchanti, yannūna vassasatassa vassasatassa accayena dvecattālīsaṁ dvecattālīsaṁ nāgasahassāni sakiṁ sakiṁ upaṭṭhānaṁ āgaccheyyun’ti. Atha kho, ānanda, rājā mahāsudassano pariṇāyakaratanaṁ āmantesi: 7. Subhaddādeviupasaṅkamana Atha kho, ānanda, subhaddāya deviyā bahunnaṁ
Now at that time his 84,000 royal elephants came to attend on him at daybreak and dusk. Then King Mahāsudassana thought, ‘What if instead half of the elephants took turns to attend on me at the end of each century?’ He instructed the commander-treasure to do this, and so it was done. 7. The Visit of Queen Subhaddā Then, after many years, many hundred years, many thousand years had passed, Queen Subhaddā thought, ‘It is long since I have seen the king. Why don’t I go to see him?’ So the queen add
智慧
長部経典
趣旨一致
長
Ayañhi, deva, kumāro ekekalomo; ekekāni lomāni lomakūpesu jātāni …pe… Ayañhi, deva, kumāro uddhaggalomo; uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni …pe… Ayañhi, deva, kumāro brahmujugatto …pe… Ayañhi, deva, kumāro sattussado …pe… Ayañhi, deva, kumāro sīhapubbaddhakāyo …pe… Ayañhi, deva, kumāro citantaraṁso …pe… Ayañhi, deva, kumāro nigrodhaparimaṇḍalo yāvatakvassa kāyo tāvatakvassa byāmo, yāvatakvassa byāmo, tāvatakvassa kāyo …pe… Ayañhi, deva, kumāro sama
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 places. His chest is like that of a lion. He is filled out between the shoulders. He has the proportional circumference of a banyan tree: the span of his arms equals the height of his body. His torso is cylindrical. He has ridged taste buds. His jaw is like that of a lion.
経典データの出典: SuttaCentral（CC0ライセンス）