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智慧
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‘sotthi, bhaddante, hotu rañño; sotthi, bhaddante, hotu rañño’ti. ‘Sotthi bhavissati rañño, api ca rājā yadi adho khurappaṁ muñcissati, yāvatā rañño vijitaṁ, ettāvatā pathavī undriyissatī’ti. ‘Sotthi, bhaddante, hotu rañño, sotthi janapadassā’ti. ‘Sotthi bhavissati rañño, sotthi janapadassa, api ca rājā yadi uddhaṁ khurappaṁ muñcissati, yāvatā rañño vijitaṁ, ettāvatā satta vassāni devo na vassissatī’ti. ‘Sotthi, bhaddante, hotu rañño sotthi janapadassa devo ca vassatū’ti. ‘Sotthi bhavissati raññ
‘Spare the king, sir, spare him!’ ‘The king will be safe. But if he shoots the arrow downwards, there will be an earthquake across the entire realm.’ ‘Spare the king, sir, and spare the country!’ ‘Both king and country will be safe. But if he shoots the arrow upwards, the heavens will not rain in the entire realm for seven years.’ ‘Spare the king, sir, spare the country, and let the heavens rain!’ ‘Both king and country will be safe, and the heavens rain will rain. And if the king shoots the cro
智慧
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Atha kho, bhikkhave, khaṇḍo ca rājaputto tisso ca purohitaputto bhaddāni bhaddāni yānāni yojāpetvā bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi bandhumatiyā rājadhāniyā niyyiṁsu. Yena khemo migadāyo tena pāyiṁsu. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikāva yena vipassī bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu. upasaṅkamitvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Tesaṁ vipassī bhagavā arahaṁ sammāsambuddho anupubbi
Then the king’s son Khaṇḍa and the high priest’s son Tissa had the finest carriages harnessed. Then they mounted a fine carriage and, along with other fine carriages, set out from Bandhumatī for the Sanctuary. They went by carriage as far as the terrain allowed, then descended and approached the Buddha Vipassī on foot. They bowed and sat down to one side. The Buddha Vipassī taught them step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasur
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
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mayaṁ acelaṁ pāthikaputtaṁ varattāhi bandhitvā goyugehi āviñcheyyāmāti, tā varattā chijjeyyuṁ pāthikaputto vā. ‘parābhūtarūpo ayaṁ acelo pāthikaputto āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti. Atha taṁ parisaṁ āgantvā evamārocesi: ‘parābhūtarūpo, bho, acelo pāthikaputto āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti. Evaṁ vutte, ahaṁ, bhaggava, taṁ parisaṁ etadavocaṁ: ‘abhabbo kho, āvuso, acelo pāthikaputto ta
“Let’s bind Pāṭikaputta with straps and drag him with a pair of oxen!” But either the straps will break or Pāṭikaputta will.’ that Pāṭikaputta had lost, he returned to the assembly and said, ‘Pāṭikaputta has lost, worthies.’ When he said this, I said to the assembly, ‘Pāṭikaputta is not capable of meeting me face to face, otherwise his head may explode. Even if the good Licchavis were to think, Then, Bhaggava, Jāliya, the pupil of the wood-bowl ascetic, stood up and said to the assembly, The asc
智慧
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Yassa cuggate sūriye, ‘divaso’ti pavuccati. Rahadopi tattha gambhīro, samuddo saritodako; Evaṁ taṁ tattha jānanti, Yena petā pavuccanti, ‘virūḷho’ iti nāmaso; Ramatī naccagītehi, kumbhaṇḍehi purakkhato. Puttāpi tassa bahavo,
and of whom, when sun has risen, it is said to be the day— there is a deep lake, an ocean of flowing waters. That’s how they understand that lake there, It’s where the departed go, they say, his name is Virūḷha. He delights in song and dance, honored by the gnomes. And he has many mighty sons
智慧
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Atha kho rājā okkāko jeṭṭhakumāre khurappaṁ patiṭṭhapesi, sotthi kumāro pallomo samabhavi. Atha kho tassa rājā okkāko bhīto saṁviggo lomahaṭṭhajāto brahmadaṇḍena tajjito maddarūpiṁ dhītaraṁ adāsi. Mā kho tumhe, māṇavakā, ambaṭṭhaṁ māṇavaṁ atibāḷhaṁ dāsiputtavādena nimmādetha, uḷāro so kaṇho isi ahosī”ti. Atha kho bhagavā te māṇavake etadavoca: “mā kho tumhe, māṇavakā, ambaṭṭhaṁ māṇavaṁ atibāḷhaṁ dāsiputtavādena nimmādetha. Uḷāro so kaṇho isi ahosi. So dakkhiṇajanapadaṁ gantvā brahmamante adhīyit
So King Okkāka shot the crown prince with an arrow. And he was safe and unruffled. Then the king was terrified, shocked, and awestruck. Scared by the divine punishment, he gave the hand of his daughter Maddarūpī. Young students, please don’t put Ambaṭṭha down too much by calling him the son of a slavegirl. That Black Boy was an eminent seer.” So the Buddha said to the young students, “Young students, please don’t put Ambaṭṭha down too much by calling him the son of a slavegirl. That Black Boy wa
智慧
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‘abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: “cakkhumanto rūpāni dakkhantī”ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca. Labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan’ti. Alatthuṁ kho, bhikkhave, khaṇḍo ca rājaputto, tisso ca purohitaputto vipassissa bhagavato
‘Excellent, sir! 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 Buddha has made the teaching clear in many ways. We go for refuge to the Blessed One and to the teaching. Sir, may we receive the going forth and ordination in the Buddha’s presence?’ And they received the going forth, the ordination in the Buddha Vipassī’s presence. Then the Buddha Vip
智慧
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Yo kho pana, bhante, brahmuno pakativaṇṇo, anabhisambhavanīyo so devānaṁ tāvatiṁsānaṁ cakkhupathasmiṁ. Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca. Seyyathāpi, bhante, rājā khattiyo muddhāvasitto adhunābhisitto rajjena, uḷāraṁ so labhati vedapaṭilābhaṁ, uḷāraṁ so labhati somanassapaṭilābhaṁ; Sugatasmiṁ brahmacariyaṁ, caritvāna idhāgate. Te aññe atirocanti, vaṇṇena yasasāyunā; Sāvakā bhūripaññassa, visesūpagatā idha. Idaṁ disvān
For a Divinity’s normal appearance is imperceptible in the visual range of the gods of the thirty-three. When the divinity Sanaṅkumāra appears to the gods of the thirty-three, he outshines the other gods in beauty and glory, like a king on the day of his coronation. who have come here after leading the spiritual life under the Buddha! They outshine the others in beauty, glory, and lifespan. Here are the distinguished disciples of he whose wisdom is vast. Seeing this, they delight—
智慧
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ekanāmāti me sutaṁ; Asīti dasa eko ca, indanāmā mahabbalā. Te cāpi buddhaṁ disvāna, buddhaṁ ādiccabandhunaṁ; Dūratova namassanti, pisuṇā piṭṭhimaṁsikā; mahantaṁ vītasāradaṁ. Namo te purisājañña, namo te purisuttama;
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, who are dividers and backbiters, the one great of heart and intrepid. Homage to you, O thoroughbred! Homage to you, supreme among men!
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3. Khattiyaseṭṭhabhāva Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ āmantesi: “Api nussa itthīsu āvaṭaṁ vā assa anāvaṭaṁ vā”ti? “Anāvaṭaṁ hissa, bho gotama”. “Api nu naṁ khattiyā khattiyābhisekena abhisiñceyyun”ti? “No hidaṁ, bho gotama”. “Taṁ kissa hetu”? “Mātito hi, bho gotama, anupapanno”ti. “Taṁ kiṁ maññasi, ambaṭṭha, idha khattiyakumāro brāhmaṇakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha.
3. The Supremacy of the Aristocrats Then the Buddha addressed Ambaṭṭha, “And would he be kept from the women or not?” “He would not.” “And would the aristocrats anoint him as king?” “No, worthy Gotama. Why is that? Because his maternity is unsuitable.” “What do you think, Ambaṭṭha? Suppose an aristocrat boy was to sleep with a brahmin girl, and they had a son.
智慧
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‘vipassī kira bhagavā arahaṁ sammāsambuddho bandhumatiṁ rājadhāniṁ anuppatto kheme migadāye viharati. Khaṇḍo ca kira rājaputto tisso ca purohitaputto vipassissa bhagavato arahato sammāsambuddhassa santike kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitā’ti. Sutvāna nesaṁ etadahosi: ‘na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha khaṇḍo ca rājaputto tisso ca purohitaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitā.
that the Blessed One Vipassī, the perfected one, the fully awakened Buddha, had arrived at Bandhumatī and was staying in the deer park named Sanctuary. And they heard that the king’s son Khaṇḍa and the high priest’s son Tissa had shaved off their hair and beard, dressed in ocher robes, and gone forth from the lay life to homelessness in the Buddha’s presence. It occurred to them, ‘This must be no ordinary teaching and training, no ordinary going forth in which the king’s son Khaṇḍa and the high
智慧
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Evaṁ vutte, bhaggava, acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ. Atha kho, bhaggava, jāliyo dārupattikantevāsī acelaṁ pāthikaputtaṁ etadavoca: ‘kiṁ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṁ allīnā, pīṭhakaṁ su nāma te pāvaḷāsu allīnaṁ? Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappasi, na sakkosi āsanāpi vuṭṭhātun’ti. Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tat
When he had spoken, Pāṭikaputta said: ‘I’m coming, respectable sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat. Then Jāliya said to Pāṭikaputta, ‘What’s up, Reverend Pāṭikaputta? Is your bottom stuck to the bench, or is the bench stuck to your bottom? You say “I’m coming, respectable sir, I’m coming!” But wriggle as you might, you can’t get up from your seat.’ And as he was speaking, Pāṭikaputta said: ‘I’m coming, respectable sir, I’m coming!’ But wriggle as he might,
智慧
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Kusalena samekkhasi, amanussāpi taṁ vandanti; Sutaṁ netaṁ abhiṇhaso, tasmā evaṁ vademase. ‘Jinaṁ vandatha gotamaṁ’, ‘jinaṁ vandāma gotamaṁ; Vijjācaraṇasampannaṁ, Pāṇātipātino luddā, buddhaṁ vandāma gotamaṁ’. corā nekatikā janā.
You examine us skillfully; the non-humans bow to you. We’ve been asked many a time, ‘Do you bow to Gotama the victor?’ And so we ought to declare: ‘We bow to Gotama the victor, accomplished in knowledge and conduct! killers and hunters, We bow to Gotama the awakened!’ bandits and cheats.
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Yo so khattiyakumārena brāhmaṇakaññāya putto uppanno, api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti? “Labhetha, bho gotama”. “Api nu naṁ brāhmaṇā bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti? “Bhojeyyuṁ, bho gotama”. “Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā”ti? “Vāceyyuṁ, bho gotama”. “Taṁ kiṁ maññasi, ambaṭṭha, “Anāvaṭaṁ hissa, bho gotama”. “Api nu naṁ khattiyā khattiyābhisekena abhisiñceyyun”ti? “No hidaṁ, bho gotama”.
Would he receive a seat and water from the brahmins?” “He would, worthy Gotama.” “And would the brahmins feed him at an offering of food for ancestors, an offering of a dish of milk-rice, a sacrifice, or a feast for guests?” “They would.” “And would the brahmins teach him the hymns or not?” “They would.” “What do you think, Ambaṭṭha? “He would not.” “And would the aristocrats anoint him as king?” “No, worthy Gotama.
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Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evameva tesaṁ caturāsītipāṇasahassānaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: ‘yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman’ti. Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavocuṁ: ‘abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujji
Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in those 84,000 people: ‘Everything that has a beginning has an end.’ They saw, attained, understood, and fathomed the Dhamma. They went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. They said to the Buddha Vipassī, ‘Excellent, sir! Excellent!’ And just like Khaṇḍa and Tissa they asked
⚠ 出家者向けの文脈
智慧
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Imamatthaṁ, bhante, brahmā sanaṅkumāro abhāsittha. Imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato aṭṭhaṅgasamannāgato saro hoti vissaṭṭho ca viññeyyo ca mañju ca savanīyo ca bindu ca avisārī ca gambhīro ca ninnādī ca. Yathāparisaṁ kho pana, bhante, brahmā sanaṅkumāro sarena viññāpeti, na cassa bahiddhā parisāya ghoso niccharati. Yassa kho pana, bhante, evaṁ aṭṭhaṅgasamannāgato saro hoti, so vuccati ‘brahmassaro’ti. Atha kho, bhante, devā tāvatiṁsā brahmānaṁ sanaṅkumāraṁ etadavocuṁ: ‘sādhu,
That is the topic on which the divinity Sanaṅkumāra spoke. And while he was speaking on that topic, his voice had eight qualities: it was clear, comprehensible, charming, audible, lucid, undistorted, deep, and resonant. He makes sure his voice is intelligible as far as the assembly goes, but the sound doesn’t extend outside the assembly. When someone has a voice like this, they’re said to have the voice of the Divinity. Then the gods of the thirty-three said to the divinity Sanaṅkumāra, ‘Good, G
智慧
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Tatrāsayaṁ kappetvā sāyanhasamayaṁ āsayā nikkhameyyaṁ, āsayā nikkhamitvā vijambheyyaṁ, vijambhitvā samantā catuddisā anuvilokeyyaṁ, samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadeyyaṁ, tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkameyyaṁ. So varaṁ varaṁ migasaṅghe vadhitvā mudumaṁsāni mudumaṁsāni bhakkhayitvā tameva āsayaṁ ajjhupeyyan’ti. ‘parābhūtarūpo ayaṁ acelo pāthikaputto āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti, atha naṁ etadavoca— Bhūta
Towards evening I can emerge from my den, yawn, survey the four quarters, roar my lion’s roar three times, and set out on the hunt. Having slain the very best of the deer herd, and eaten the most tender flesh, I could return to my den.” that Pāṭikaputta had lost, he said to him, ‘Once upon a time, Reverend Pāṭikaputta, it occurred to a lion, king of beasts, “Why don’t I make my lair near a certain forest? Towards evening I can emerge from my den, yawn, survey the four quarters, roar my lion’s ro
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Ito ‘sā dakkhiṇā disā’, iti naṁ ācikkhatī jano; Yaṁ disaṁ abhipāleti, mahārājā yasassi so. Kumbhaṇḍānaṁ adhipati, Yattha coggacchati sūriyo, ‘samuddo saritodako’. Ito ‘sā pacchimā disā’, iti naṁ ācikkhatī jano; Yaṁ disaṁ abhipāleti,
From here that is the southern quarter, so the people say. That quarter is warded by a great king, glorious, the lord of the gnomes; Where sets the sun— as an ocean of flowing waters. From here that is the western quarter, so the people say. That quarter is warded
智慧
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“Taṁ kissa hetu”? “Pitito hi, bho gotama, anupapanno”ti. idha brāhmaṇakumāro khattiyakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha. Yo so brāhmaṇakumārena khattiyakaññāya putto uppanno, api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti? “Labhetha, bho gotama”. “Api nu naṁ brāhmaṇā bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti? “Bhojeyyuṁ, bho gotama”. “Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā”ti? “Vāceyyuṁ, bho gotama”. “Api nussa itthīsu āvaṭaṁ vā assa anā
Why is that? Because his paternity is unsuitable.” Suppose a brahmin boy was to sleep with an aristocrat girl, and they had a son. Would he receive a seat and water from the brahmins?” “He would, worthy Gotama.” “And would the brahmins feed him at an offering of food for ancestors, an offering of a dish of milk-rice, a sacrifice, or a feast for guests?” “They would.” “And would the brahmins teach him the hymns or not?” “They would.” “And would he be kept from the women or not?”
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Atha kho, bhikkhave, tāni caturāsītipabbajitasahassāni yena bandhumatī rājadhānī yena khemo migadāyo yena vipassī bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu; upasaṅkamitvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Apissu, bhikkhave, vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā: Itiha, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa paṭisañcikkhato appossukkatāya cittaṁ nami, no dhammadesanā
Then they too went to see the Buddha Vipassī, realized the Dhamma, went forth, and became freed from defilements. And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to him: So, as the Buddha Vipassī reflected like this, his mind inclined to remaining passive, not to teaching the Dhamma. Then, knowing the Buddha Vipassī’s train of thought, it occurred to a certain Great Divinity, ‘Oh lord! The world will be lost, the world will perish! For
⚠ 出家者向けの文脈
智慧
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‘sādhu, devānaminda, mayampi tassa bhagavato aṭṭha yathābhucce vaṇṇe suṇeyyāmā’ti. ‘Evaṁ, mahābrahme’ti kho, bhante, sakko devānamindo brahmuno sanaṅkumārassa bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi. 1. Devasabhā “Purimāni, bhante, divasāni purimatarāni tadahuposathe pannarase pavāraṇāya puṇṇāya puṇṇamāya rattiyā kevalakappā ca devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā; mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti; pur
‘It would be good, lord of gods, if I could also hear the eight genuine praises of the Buddha.’ Saying, ‘Yes, Great Divinity,’ Sakka repeated the eight genuine praises for him. 1. The Council of the Gods “Sir, it was more than a few days ago—on the fifteenth day sabbath on the full moon day at the invitation to admonish held at the end of the rainy season—when all the gods of the thirty-three were sitting together in the Hall of Clear Right. A large assembly of gods was sitting all around, and t
経典データの出典: SuttaCentral（CC0ライセンス）