🔖 ブックマーク機能はLINEログインで利用できます
💬 AIブッダに相談
10,023
偈句数
6,901
日本語訳あり
9,975
パーリ原文
経典 18
テーマ 20
該当 929
すべて
智慧 4287
老い 929
苦しみ 775
正念 717
業・因果 365
死 359
執着 353
幸せ 347
怒り 347
人間関係 246
自己 243
家族 234
不安 177
仕事 154
渇愛 145
慈悲 126
無常 108
孤独 45
空 43
感謝 23
vinaya 2606
中部経典 2119
長部経典 1357
相応部経典 1136
増支部経典 856
ダンマパダ（法句経） 675
jataka 563
スッタニパータ 267
テーラガーター 211
テーリーガーター 68
クッダカパータ 57
イティヴッタカ 54
ウダーナ 34
金剛経 5
維摩経 5
般若心経 4
法華経 4
涅槃経 2
老い
長部経典
趣旨一致
長
Ettha āpo ca pathavī, tejo vāyo na gādhati. Ettha dīghañca rassañca, aṇuṁ thūlaṁ subhāsubhaṁ; Ettha nāmañca rūpañca, asesaṁ uparujjhati; Viññāṇassa nirodhena, etthetaṁ uparujjhatī’”ti. Idamavoca bhagavā. Attamano kevaṭṭo gahapatiputto bhagavato bhāsitaṁ abhinandīti.
Regarding this, water and earth, fire and air have no footing; regarding this, long and short, fine and coarse, beautiful and ugly. Regarding this, name and form ceases with nothing left over— with the cessation of consciousness, they cease in reference to this.”’” That is what the Buddha said. Satisfied, the householder Kevaḍḍha approved what the Buddha said.
老い
長部経典
趣旨一致
長
Yadā so dārako dasavassuddesiko vā hoti dvādasavassuddesiko vā, atha kho tassa aggikassa jaṭilassa janapade kañcideva karaṇīyaṁ uppajji. Atha kho so aggiko jaṭilo taṁ dārakaṁ etadavoca: ‘icchāmahaṁ, tāta, janapadaṁ gantuṁ; aggiṁ, tāta, paricareyyāsi. Mā ca te aggi nibbāyi. Sace ca te aggi nibbāyeyya, ayaṁ vāsī imāni kaṭṭhāni idaṁ araṇisahitaṁ, aggiṁ nibbattetvā aggiṁ paricareyyāsī’ti. Atha kho so aggiko jaṭilo taṁ dārakaṁ evaṁ anusāsitvā janapadaṁ agamāsi. Upamāya m’idhekacce viññū purisā bhāsit
When the boy was ten or twelve years old, the ascetic had some business come up in the country. So he said to the boy, ‘My dear, I wish to go to the country. Serve the sacred flame. Do not extinguish it. But if you should extinguish it, here is the hatchet, the firewood, and the bundle of drill-sticks. Light the fire and serve it.’ And having instructed the boy, the ascetic went to the country. For by means of a simile some sensible people understand the meaning of what is said. But the boy was
老い
長部経典
趣旨一致
長
‘pitā kho maṁ evaṁ avaca: Yannūnāhaṁ aggiṁ nibbattetvā aggiṁ paricareyyan’ti. Atha kho so dārako araṇisahitaṁ vāsiyā tacchi: ‘appeva nāma aggiṁ adhigaccheyyan’ti. Neva so aggiṁ adhigacchi. Bhūtapubbaṁ, rājañña, aññataro aggiko jaṭilo araññāyatane paṇṇakuṭiyā sammati. Araṇisahitaṁ dvidhā phālesi, tidhā phālesi, catudhā phālesi, pañcadhā phālesi, dasadhā phālesi, satadhā phālesi, sakalikaṁ sakalikaṁ akāsi, sakalikaṁ sakalikaṁ karitvā udukkhale koṭṭesi, udukkhale koṭṭetvā mahāvāte opuni: ‘appeva nā
‘My father told me to serve the sacred flame. Why don’t I light it again and serve it?’ So he chopped the bundle of drill-sticks with the hatchet, thinking, ‘Hopefully I’ll get a fire!’ But he still got no fire. Once upon a time, a certain fire-worshiping matted-hair ascetic settled in a leaf hut in a wilderness region. He split the bundle of drill-sticks into two, three, four, five, ten, or a hundred parts. He chopped them into splinters, pounded them in a mortar, and swept them away in a stron
老い
長部経典
趣旨一致
長
‘kacci te, tāta, aggi na nibbuto’ti? ‘Idha me, tāta, khiḍḍāpasutassa aggi nibbāyi. Atha kho, rājañña, aññataro janapade sattho vuṭṭhāsi. Atha kho tassa aggikassa jaṭilassa etadahosi: ‘yāva bālo ayaṁ dārako abyatto, kathañhi nāma ayoniso aggiṁ gavesissatī’ti. Tassa pekkhamānassa araṇisahitaṁ gahetvā aggiṁ nibbattetvā taṁ dārakaṁ etadavoca: Atha kho so sattho tassa aggikassa jaṭilassa assamassa sāmantā ekarattiṁ vasitvā pakkāmi. ‘evaṁ kho, tāta, aggi nibbattetabbo. Na tveva yathā tvaṁ bālo abyatto
‘I trust, my dear, that the fire didn’t go out?’ And the boy told him what had happened. Then a caravan came out from a certain country. Then the ascetic thought, ‘How foolish is this boy, how incompetent! For how on earth can he seek a fire so irrationally?’ So while the boy looked on, he took a bundle of fire-sticks, lit the fire, and said, It stayed for one night not far from that ascetic’s hermitage, and then moved on. ‘Dear boy, this is how to light a fire. Not the foolish and incompetent w
老い
長部経典
趣旨一致
長
1. Nigrodhaparibbājakavatthu Evaṁ me sutaṁ— Yannūnāhaṁ yena udumbarikāya paribbājakārāmo, yena nigrodho paribbājako tenupasaṅkameyyan”ti. Atha kho sandhāno gahapati yena udumbarikāya paribbājakārāmo, tenupasaṅkami. ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena nigrodho paribbājako udumbarikāya paribbājakārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṁ tiṁsamattehi paribbājakasatehi. Atha kho sandhāno gahapati divā divassa rājagahā nikkhami bhagavantaṁ das
1. The Story of the Wanderer Nigrodha So I have heard. Why don’t I visit the wanderer Nigrodha at the lady Udumbarikā’s monastery for wanderers?” So he went to the monastery of the wanderers. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Now at that time the wanderer Nigrodha was residing in the lady Udumbarikā’s monastery for wanderers, together with a large assembly of three thousand wanderers. Then the householder Sandhāna left Rājagaha in the middle of the
老い
長部経典
趣旨一致
長
Evaṁ vutte, lohicco brāhmaṇo bhagavantaṁ etadavoca: “atthi pana, bho gotama, koci satthā, yo loke nacodanāraho”ti? “Atthi kho, lohicca, satthā, yo loke nacodanāraho”ti. “Katamo pana so, bho gotama, satthā, yo loke nacodanāraho”ti? Tena kho pana samayena lohiccassa brāhmaṇassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: “idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditv
When he had spoken, Lohicca said to the Buddha, “But worthy Gotama, is there a teacher in the world who does not deserve to be reprimanded?” “There is, Lohicca.” “But who is that teacher?” Now at that time Lohicca had the following harmful misconception: “Should an ascetic or brahmin achieve some skillful quality, they ought not inform anyone else. For what can one person do for another? Suppose someone cut off an old bond, only to create another new bond. That’s the consequence of such a wicked
老い
長部経典
趣旨一致
長
Rājā samāno kiṁ labhati? Akkhambhiyo hoti kenaci manussabhūtena paccatthikena paccāmittena. Rājā samāno idaṁ labhati. Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado. Tatthetaṁ vuccati: Byākaṁsu veyyañjanikā samāgatā, Samappatiṭṭhassa na hoti khambhanā; Gihissa vā pabbajitassa vā puna, Taṁ lakkhaṇaṁ bhavati tadatthajotakaṁ. Akkhambhiyo hoti agāramāvasaṁ,
And what does he obtain as king? He can’t be stopped by any human foe or enemy. That’s what he obtains as king. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who has cast off the world’s veil. On this it is said: The gathered soothsayers predicted that there is no stopping one of such even tread, as householder or renunciate. That’s the meaning shown by this mark. While living at home he cannot be stopped,
老い
長部経典
趣旨一致
長
Evaṁ me sutaṁ— Seyyathidaṁ—cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmante
So I have heard. the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. 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 has cast off the world’s veil. At one time the Buddha was staying near Sāv
老い
長部経典
趣旨一致
長
“Natthi bhagavato sarīrānaṁ bhāgo, vibhattāni bhagavato sarīrāni. Ito aṅgāraṁ harathā”ti. Te tato aṅgāraṁ hariṁsu. 40. Dhātuthūpapūjā Atha kho rājā māgadho ajātasattu vedehiputto rājagahe bhagavato sarīrānaṁ thūpañca mahañca akāsi. Pippalivaniyāpi moriyā pippalivane aṅgārānaṁ thūpañca mahañca akaṁsu. Iti aṭṭha sarīrathūpā navamo tumbathūpo dasamo aṅgārathūpo. Evametaṁ bhūtapubbanti. Vesālikāpi licchavī vesāliyaṁ bhagavato sarīrānaṁ thūpañca mahañca akaṁsu. Kapilavatthuvāsīpi sakyā kapilavatthusm
“There is no portion of the Buddha’s relics left, they have already been portioned out. Here, take the embers.” So they took the embers. 40. Venerating the Relics Then King Ajātasattu of Magadha, and the Moriyas of Pippalivana built monuments for them and conducted memorial services. Thus there were eight monuments for the relics, a ninth for the urn, and a tenth for the embers. That is how it was in the old days. the Licchavis of Vesālī, the Sakyans of Kapilavatthu,
老い
長部経典
趣旨一致
長
Heṭṭhāpādatalesu cakkāni jātāni honti sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni suvibhattantarāni. So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… Buddho samāno idaṁ labhati”. Etamatthaṁ bhagavā avoca. rājā samāno kiṁ labhati? Mahāparivāro hoti; mahāssa honti parivārā brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. Rājā samāno idaṁ labhati. Sace kho pana agārasmā anagāriyaṁ pabbajati, arah
on the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail and well divided inside. Possessing this mark, if he stays at home he becomes a wheel-turning monarch. That’s what he obtains as Buddha.” The Buddha spoke this matter. And what does he obtain as king? He has a large following of brahmins and householders, people of town and country, finance ministers, military officers, guardsmen, ministers, councillors, rulers, tax beneficiaries, and princes.
老い
長部経典
趣旨一致
長
Mahāparivāro hoti; mahāssa honti parivārā bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. Tatthetaṁ vuccati: Samantanemīni sahassarāni ca, Byākaṁsu veyyañjanikā samāgatā; Disvā kumāraṁ satapuññalakkhaṇaṁ, Parivāravā hessati sattumaddano. Tathā hi cakkāni samantanemini, Sace na pabbajjamupeti tādiso; Vatteti cakkaṁ pathaviṁ pasāsati,
He has a large following of monks, nuns, laymen, laywomen, gods, humans, titans, dragons, and centaurs. On this it is said: all rimmed around and thousand-spoked. The gathered soothsayers predicted, seeing the prince <j>with the hundred-fold mark of merits, that he’d have a following, subduing foes, which is why he has wheels all rimmed around. If one such doesn’t choose the life gone forth, he’ll roll the wheel and rule the land.
⚠ 出家者向けの文脈
老い
長部経典
趣旨一致
長
“Appeva nāma siyā, rosike, appeva nāma siyā, rosike”ti. Atha kho rosikā nhāpito bhagavantaṁ etadavoca: Sādhu, bhante, bhagavā lohiccaṁ brāhmaṇaṁ etasmā pāpakā diṭṭhigatā vivecetū”ti. Atha kho bhagavā yena lohiccassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. “Evaṁ, bho gotama”. Atha kho lohicco brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. 1. Lohiccabrāhmaṇānuyoga Atha kho lohicco brāhmaṇo bhagavantaṁ bhut
“Hopefully that’ll happen, Rosika, hopefully that’ll happen.” and told him of Lohicca’s views, adding, “Sir, please dissuade him from that harmful misconception.” Then the Buddha approached Lohicca’s home, where he sat on the seat spread out. “Yes, worthy Gotama.” Then Lohicca served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods. 1. Questioning Lohicca When the Buddha had eaten and washed his hand and bowl, Lohicca took a low sea
⚠ 出家者向けの文脈
老い
長部経典
趣旨一致
長
rājā samāno kiṁ labhati? Piyadassano hoti bahuno janassa, piyo hoti manāpo brāhmaṇagahapatikānaṁ negamajānapadānaṁ gaṇakamahāmattānaṁ anīkaṭṭhānaṁ dovārikānaṁ amaccānaṁ pārisajjānaṁ rājūnaṁ bhogiyānaṁ kumārānaṁ. Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? Piyadassano hoti bahuno janassa, piyo hoti manāpo bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ devānaṁ manussānaṁ asurānaṁ nāgānaṁ gandhabbānaṁ. Buddho samāno idaṁ labhati”. Etamatthaṁ bhagavā avoca. Tatthetaṁ vuccati: Abhiyogino
And what does he obtain as king? The people look on him with kindly eyes. He is dear and beloved to the brahmins and householders, people of town and country, finance ministers, military officers, guardsmen, ministers, councillors, rulers, tax beneficiaries, and princes. That’s what he obtains as king. And what does he obtain as Buddha? The people look on him with kindly eyes. He is dear and beloved to the monks, nuns, laymen, laywomen, gods, humans, titans, dragons, and centaurs. That’s what he
⚠ 出家者向けの文脈
老い
長部経典
趣旨一致
長
Yepi kira 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 na evamāhaṁsu: ‘mayametaṁ jānāma, mayametaṁ passāma, yattha vā brahmā, yena vā brahmā, yahiṁ vā brahmā’ti. Teva tevijjā brāhmaṇā evamāhaṁsu: ‘yaṁ na jānāma, ya
and not even the ancient seers claimed to know where he is. Yet the brahmins proficient in the three Vedas say: ‘We teach the path to the company of that which we neither know nor see. This is the only straight path, the direct route that delivers one who practices it to the company of Divinity.’ “Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see. Suppose there was a queue of blind men, each holding the one in front: the first one does n
老い
長部経典
趣旨一致
長
pahūtaṁ ayaṁ chaḍḍitaṁ, disvā … pahūtaṁ lohaṁ chaḍḍitaṁ, disvā … Bhūtapubbaṁ, rājañña, aññataro janapado vuṭṭhāsi. pahūtaṁ tipuṁ chaḍḍitaṁ, disvā … pahūtaṁ sīsaṁ chaḍḍitaṁ, disvā … pahūtaṁ sajjhaṁ chaḍḍitaṁ, disvā … pahūtaṁ suvaṇṇaṁ chaḍḍitaṁ, disvā sahāyako sahāyakaṁ āmantesi: ‘yassa kho, samma, atthāya iccheyyāma sāṇaṁ vā sāṇasuttaṁ vā sāṇiyo vā khomaṁ vā khomasuttaṁ vā khomadussaṁ vā kappāsaṁ vā kappāsikasuttaṁ vā kappāsikadussaṁ vā ayaṁ vā lohaṁ vā tipuṁ vā sīsaṁ vā sajjhaṁ vā, idaṁ pahūtaṁ
iron, copper, Once upon a time, the inhabitants of a certain country emigrated. tin, lead, silver, and gold abandoned. Seeing it, one friend said to the other, ‘This pile of gold is just what we wanted all those other things for! Well then, dear, let’s abandon our loads, and both take a load of gold and go on.’ ‘I’ve already carried this load of hemp a long way, and it’s well tied up. It’s good enough for me, you understand.’
老い
長部経典
趣旨一致
長
Sukhumanayanakusalā manujā, Piyadassanoti abhiniddisanti naṁ. Piyadassano gihīpi santo ca, Bhavati bahujanapiyāyito; Yadi ca na bhavati gihī samaṇo hoti, Piyo bahūnaṁ sokanāsano”ti. “Na ca visaṭaṁ na ca visāci, Na ca pana viceyyapekkhitā; Ujuṁ tathā pasaṭamujumano, Piyacakkhunā bahujanaṁ udikkhitā.
expert in cow-like lashes, indicated he’d be looked upon with kindly eyes. Even as a householder he’d be regarded kindly, beloved of the people. But if he becomes an ascetic, not lay, as destroyer of sorrow he’ll be loved by many.” “With not a glare or glance askance, nor averting of the eyes; straightforward, he reached out straightforwardly, looking at people with kindly eyes.
老い
長部経典
趣旨一致
長
Addasā kho pāyāsi rājañño setabyake brāhmaṇagahapatike setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūte uttarenamukhe gacchante yena siṁsapāvanaṁ, disvā khattaṁ āmantesi: “kiṁ nu kho, bho khatte, setabyakā brāhmaṇagahapatikā setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena siṁsapāvanan”ti? “Atthi kho, bho, samaṇo kumārakassapo, samaṇassa gotamassa sāvako kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi setabyaṁ anuppatto setabyāyaṁ viharati
He saw the brahmins and householders heading north towards the grove, and addressed his butler, “My butler, why are the brahmins and householders heading north towards the grove?” “The ascetic Kassapa the Prince—a disciple of the ascetic Gotama—is staying in the grove of Indian Rosewood to the north of Setavyā. He has this good reputation: ‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’ They’re going to see that Kassapa the Prince.” “Well
⚠ 出家者向けの文脈
老い
長部経典
趣旨一致
長
Ekekalomo ca hoti, uṇṇā ca bhamukantare jātā hoti odātā mudutūlasannibhā. So tehi lakkhaṇehi samannāgato, sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? Mahāssa jano upavattati, brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? Mahāssa jano upavattati, bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. Buddho samāno idaṁ labhati”.
his hairs grow one per pore, and between his eyebrows there grows a tuft, soft and white like cotton-wool. Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He has many close adherents among the brahmins and householders, people of town and country, finance ministers, military officers, guardsmen, ministers, councillors, rulers, tax beneficiaries, and princes. That’s what he obtains as king. And what does he obtain as Buddha? He has
⚠ 出家者向けの文脈
老い
長部経典
趣旨一致
長
“Tasmātiha tvaṁ, ānanda, imaṁ dhammapariyāyaṁ atthajālantipi naṁ dhārehi, dhammajālantipi naṁ dhārehi, brahmajālantipi naṁ dhārehi, diṭṭhijālantipi naṁ dhārehi, anuttaro saṅgāmavijayotipi naṁ dhārehī”ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne dasasahassī lokadhātu akampitthāti. pe… yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. 3.2.4. Ucchedavāda Santi, bhikkhave, eke samaṇabrāhmaṇā ucchedavādā sato sattas
“Well then, Ānanda, you may remember this exposition of the teaching as ‘The Net of Meaning’, or else ‘The Net of the Teaching’, or else ‘The Divine Net’, or else ‘The Net of Views’, or else ‘The Supreme Victory in Battle’.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said. And while this discourse was being spoken, the ten-thousandfold galaxy shook. The Realized One understands this … And those who genuinely praise the Realized One would rightly speak of the
老い
長部経典
趣旨一致
長
Atha kho, ānanda, brāhmaṇagahapatikā rājānaṁ mahāsudassanaṁ upasaṅkamitvā evamāhaṁsu: ‘ataramāno, deva, yāhi, yathā taṁ mayaṁ cirataraṁ passeyyāmā’ti. 4. Dhammapāsādapokkharaṇī Atha kho, ānanda, rañño mahāsudassanassa etadahosi: Veḷuriyamayassa sopānassa veḷuriyamayā thambhā ahesuṁ, phalikamayā sūciyo ca uṇhīsañca. Phalikamayassa sopānassa phalikamayā thambhā ahesuṁ, veḷuriyamayā sūciyo ca uṇhīsañca. Tā kho panānanda, pokkharaṇiyo dvīhi vedikāhi parikkhittā ahesuṁ ekā vedikā sovaṇṇamayā, ekā rūp
Then the brahmins and householders went up to him and said, ‘Slow down, Your Majesty, so we may see you longer!’ 4. Lotus Ponds in the Palace of Principle Then King Mahāsudassana thought, The beryl stairs had posts of beryl, and banisters and finials of crystal. The crystal stairs had posts of crystal, and banisters and finials of beryl. Those lotus ponds were surrounded by two balustrades, made of gold and silver. The golden balustrades had posts of gold, and banisters and finials of silver. Th
経典データの出典: SuttaCentral（CC0ライセンス）