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経典: 長部経典
✕ クリア
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Āgamissanti kho bhoto yaññaṁ adinnādāyinopi adinnādānā paṭiviratāpi …pe… kāmesu micchācārinopi kāmesumicchācārā paṭiviratāpi … musāvādinopi musāvādā paṭiviratāpi … pisuṇavācinopi pisuṇāya vācāya paṭiviratāpi … pharusavācinopi pharusāya vācāya paṭiviratāpi … 4.6. Soḷasākāra Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa mahāyaññaṁ yajamānassa soḷasahākārehi cittaṁ sandassesi samādapesi samuttejesi sampahaṁsesi Evampi bhoto rañño vattā dhammato natthi. Bhotā kho pana raññā āmantitā gaha
There will come to the sacrifice those who steal … commit sexual misconduct … lie … use divisive speech … use harsh speech … 4.6. The Sixteen Respects Next, while the king was performing the great sacrifice, the brahmin high priest educated, encouraged, fired up, and inspired the king’s mind in sixteen respects: Those who speak against the king in this way have no legitimacy. For the king did indeed announce it to all these people. Let the king know this too as a reason to sacrifice, relinquish,
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Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā: ‘rājā kho mahāvijito mahāyaññaṁ yajati, no ca kho ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti. siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā: Evampi bhoto rañño vattā dhammato natthi. Bhavaṁ kho pana rājā paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṁ. Imināpetaṁ bhavaṁ
While the king is performing the great sacrifice, someone might say that he does not possess the eight factors. ‘Now, while the king is performing the great sacrifice, someone might say, Those who speak against the king in this way have no legitimacy. For the king does indeed possess the eight factors. Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart. “King Mahāvijita performs a great sacrifice, but he did not announce it to the aristocra
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Evampi bhoto rañño vattā dhammato natthi. Bhoto kho pana rañño purohito brāhmaṇo paṇḍito viyatto medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetūti. Imehi kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa mahāyaññaṁ yajamānassa soḷasahi ākārehi cittaṁ sandassesi samādapesi samuttejesi sampahaṁsesi. Evampi bhoto rañño vattā dhammato natthi. Bhotā kho pana raññā āmantitā khattiyā
Those who speak against the king in this way have no legitimacy. For the high priest does indeed possess the four factors. Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.’ These are the sixteen respects in which the high priest educated, encouraged, fired up, and inspired the king’s mind while he was performing the sacrifice. Those who speak against the king in this way have no legitimacy. For the king did indeed announce it to the aris
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Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṁ āpajjamāno sāliṁ āhāsi sakideva aṭṭhāhāya, ‘evampi kira, bho, sādhū’ti. Yato kho te, vāseṭṭha, sattā sannidhikārakaṁ sāliṁ upakkamiṁsu paribhuñjituṁ. Atha kaṇopi taṇḍulaṁ pariyonandhi, thusopi taṇḍulaṁ pariyonandhi; lūnampi nappaṭivirūḷhaṁ, apadānaṁ paññāyittha, saṇḍasaṇḍā sālayo aṭṭhaṁsu. Yato kho te, vāseṭṭha, sattā tasmiṁ asaddhamme ativelaṁ pātabyataṁ āpajjiṁsu. Atha agārāni upakkamiṁsu kātuṁ tasseva asaddhammassa paṭicchādanatthaṁ. A
So that being, following their example, gathered rice for eight days all at once, thinking: ‘This seems fine.’ But when they started to store up rice to eat, the rice grains became wrapped in powder and husk, it didn’t grow back after reaping, leaving a trace showing, and the rice stood in clumps. Ever since they excessively threw themselves into immorality, they started to make buildings to hide their immoral deeds. Then one of those beings of idle disposition thought, ‘Oh my, why should I be b
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Iti kho, vāseṭṭha, yeme dhammā akusalā akusalasaṅkhātā sāvajjā sāvajjasaṅkhātā asevitabbā asevitabbasaṅkhātā naalamariyā naalamariyasaṅkhātā kaṇhā kaṇhavipākā viññugarahitā, khattiyepi te idhekacce sandissanti. Brāhmaṇopi kho, vāseṭṭha …pe… vessopi kho, vāseṭṭha …pe… suddopi kho, vāseṭṭha, idhekacco pāṇātipātī hoti adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhī. Khattiyopi kho, vāseṭṭha, idhekacco pāṇātipātā paṭivirato hoti, adinnā
These things are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones—and are reckoned as such. They are dark deeds with dark results, criticized by sensible people. Such things are exhibited in some aristocrats. And they are also seen among some brahmins, peasants, and menials. But some aristocrats refrain from killing living creatures, stealing, and committing sexual misconduct. They refrain from speech that’s false, divisive, harsh, and nonsensical. And they’re content, k
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Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. So ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’”ti. “Saddahasi tvaṁ, ānandā”ti? “Evaṁ, bhante”. “Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ, yaṁ tvaṁ tathāgatena evaṁ oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci: Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, a
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’” “Do you have faith, Ānanda?” “Yes, sir.” “Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone. For even though the Realized One dropped such an obvious hint, such a clear sign, you didn’t beg me to remain for the
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hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā
inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. T
⚠ 自己責任論に誤解されやすい
業・因果
長部経典
趣旨一致
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Dasa nāthakaraṇā dhammā. nīlakasiṇameko sañjānāti … pītakasiṇameko sañjānāti … lohitakasiṇameko sañjānāti … odātakasiṇameko sañjānāti … ākāsakasiṇameko sañjānāti … viññāṇakasiṇameko sañjānāti, uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. Dasa akusalakammapathā— pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi. Dasa kusalakammapathā—
<em>Ten qualities that serve as protector:</em> the meditation on universal blue … the meditation on universal yellow … the meditation on universal red … the meditation on universal white … the meditation on universal space … They perceive the meditation on universal consciousness above, below, across, undivided and limitless. <em>Ten ways of doing unskillful deeds:</em> killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness,
⚠ 自己責任論に誤解されやすい
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Āmantayi cundakaṁ nāma bhikkhuṁ, Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: Yañca piṇḍapātaṁ paribhuñjitvā tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca piṇḍapātaṁ paribhuñjitvā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati. Ime dve piṇḍapātā samasamaphalā samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṁsatarā ca. Āyusaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, vaṇṇasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, sukhasaṁva
He addressed the mendicant named Cundaka: Then the Buddha said to Venerable Ānanda: The almsmeal after eating which a Realized One awakens to the supreme perfect awakening; and the almsmeal after eating which he becomes fully extinguished in the element of extinguishment with no residue. These two almsmeal offerings have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings. You’ve accumulated a deed that leads to long life, beauty, happiness, fame, heave
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
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Dīgharattaṁ kho te, ānanda, tathāgato paccupaṭṭhito mettena kāyakammena hitena sukhena advayena appamāṇena, mettena vacīkammena hitena sukhena advayena appamāṇena, mettena manokammena hitena sukhena advayena appamāṇena. Katapuññosi tvaṁ, ānanda, padhānamanuyuñja, khippaṁ hohisi anāsavo”ti. Atha kho bhagavā bhikkhū āmantesi: “yepi te, bhikkhave, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, tesampi bhagavantānaṁ etapparamāyeva upaṭṭhākā ahesuṁ, seyyathāpi mayhaṁ ānando. Yepi te, bhikkhave, bhavi
For a long time, Ānanda, you’ve treated the Realized One with deeds of body, speech, and mind that are loving, beneficial, pleasant, undivided, and limitless. You have done good deeds, Ānanda. Devote yourself to meditation, and you will soon be free of defilements.” Then the Buddha said to the mendicants: “Those who were perfected ones, fully awakened Buddhas in the past also had attendants, who at best were like Ānanda is for me. Those who will be perfected ones, fully awakened Buddhas in the f
⚠ 出家者向けの文脈
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Dīghā tībhi purisavaraggalakkhaṇehi, Cirayapanāya kumāramādisanti. Bhavati yadi gihī ciraṁ yapeti, Cirataraṁ pabbajati yadi tato hi; Yāpayati ca vasiddhibhāvanāya, Iti dīghāyukatāya taṁ nimittan”ti. “Māraṇavadhabhayattano viditvā, Paṭivirato paraṁ māraṇāyahosi; Tena sucaritena saggamagamā, Sukataphalavipākamanubhosi.
By these three marks of an excellent man, they indicated that the prince’s life would be long: ‘As a householder he will live long; longer still if he goes forth, due to mastery in the development of psychic power. Thus this is the sign of long life.’” “Realizing for himself the horrors of death, he refrained from killing other creatures. By that good conduct he went to heaven, where he enjoyed the fruit of deeds well done.
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Caviya punaridhāgato samāno, Paṭilabhati idha tīṇi lakkhaṇāni; Bhavati vipuladīghapāsaṇhiko, Brahmāva suju subho sujātagatto. 6. Sattussadatālakkhaṇaṁ “Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno dātā ahosi paṇītānaṁ rasitānaṁ khādanīyānaṁ bhojanīyānaṁ sāyanīyānaṁ lehanīyānaṁ pānānaṁ. So tassa kammassa kaṭattā …pe… so tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati, sattussado hoti, sattassa ussadā honti; ubhosu hatthes
Passing away, on his return to here, he obtained these three marks: his stretched heels are abundant and long, and like the Divinity, he’s straight and beautiful, <j>with well-formed limbs. 6. Seven Bulging Places “Mendicants, in some past lives the Realized One was reborn as a human being. He was a donor of delicious and tasty cooked and fresh foods, and drinks that were sweet and succulent. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this place he obta
⚠ 自己責任論に誤解されやすい
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Pabbajjampi ca tadādhigacchati; Khajjabhojjarasalābhiruttamaṁ, Āhu sabbagihibandhanacchidan”ti. “Khajjabhojjamatha leyya sāyiyaṁ, Uttamaggarasadāyako ahu; Tena so sucaritena kammunā, Nandane ciramabhippamodati. Satta cussade idhādhigacchati, Hatthapādamudutañca vindati; Āhu byañjananimittakovidā,
But even if he goes forth he’ll get the same, supreme in gaining tasty foods of all sorts, cutting all bonds of the lay life.’” “He used to give the very best of flavors— scrumptious foods of every kind. Because of that good deed, he rejoiced long in the Garden of Delight. On returning to here, he is rounded in seven places, and tender hands and feet are found. The soothsayers expert in signs declared:
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Khajjabhojjarasalābhitāya naṁ. 7–8. Karacaraṇamudujālatālakkhaṇāni “Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno catūhi saṅgahavatthūhi janaṁ saṅgāhako ahosi— dānena peyyavajjena atthacariyāya samānattatāya. So tassa kammassa kaṭattā …pe… so tato cuto itthattaṁ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati. Mudutalunahatthapādo ca hoti jālahatthapādo ca. So tehi lakkhaṇehi samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …p
‘He’ll get tasty foods of all sorts 7–8. Tender and Serried Hands “Mendicants, in some past lives the Realized One was reborn as a human being. He brought people together using the four ways of being inclusive: giving, kindly words, taking care, and equality. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this place he obtained these two marks: his hands and feet are tender, and they are serried. Possessing these marks, if he stays at home he becomes a whee
⚠ 自己責任論に誤解されやすい
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2.7. Supinakaupamā “Tena hi, rājañña, taññevettha paṭipucchissāmi, yathā te khameyya, tathā naṁ byākareyyāsi. Imināpi kho te, rājañña, pariyāyena evaṁ hotu: ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. Abhijānāsi no tvaṁ, rājañña, divā seyyaṁ upagato supinakaṁ passitā ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan”ti? “Abhijānāmahaṁ, bho kassapa, divāseyyaṁ upagato supinakaṁ passitā ārāmarāmaṇeyyakaṁ vanarāmaṇeyyak
2.7. The Simile of the Dream “Well then, chieftain, I’ll ask you about this in return, and you can answer as you like. By this method, too, it ought to be proven that there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.” Do you recall ever having a midday nap and seeing delightful parks, woods, meadows, and lotus ponds in a dream?” “I do, sir.” “At that time were you guarded by hunchbacks, dwarves, coquettes, and maidens?” “I was.” “
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Karacaraṇamudutañca jālino ca; Atirucirasuvaggudassaneyyaṁ, Paṭilabhati daharo susu kumāro. 9–10. Ussaṅkhapāda-uddhaggalomatālakkhaṇāni “Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno atthūpasaṁhitaṁ dhammūpasaṁhitaṁ vācaṁ bhāsitā ahosi, bahujanaṁ nidaṁsesi, pāṇīnaṁ hitasukhāvaho dhammayāgī. So tassa kammassa kaṭattā …pe… so tato cuto itthattaṁ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati. Ussaṅkhapādo ca hoti, uddhaggalomo ca. Katam
the young baby prince obtained hands and feet so tender and serried, lovely, graceful, and good-looking. 9–10. Arched Feet and Upright Hair “Mendicants, in some past lives the Realized One was reborn as a human being. His speech was meaningful and principled. He educated many people, bringing welfare and happiness, offering the teaching. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this place he obtained these two marks: the tops of his feet are arched an
⚠ 自己責任論に誤解されやすい
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Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ? ‘natthi sattā opapātikā …pe… ‘atthi ca natthi ca sattā opapātikā …pe… ‘nevatthi na natthi sattā opapātikā …pe… ‘atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… ‘natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… ‘atthi ca natthi ca sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… ‘nevatthi na natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… ‘hoti ta
And what is the fourth ground on which they rely? whether there are not beings who are reborn spontaneously … whether there both are and are not beings who are reborn spontaneously … whether there neither are nor are not beings who are reborn spontaneously … whether there is fruit and result of good and bad deeds … whether there is no fruit and result of good and bad deeds … whether there both is and is not fruit and result of good and bad deeds … whether there neither is nor is not fruit and re
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Aggataṁ vajati sabbapāṇinaṁ; “Atthadhammasahitaṁ pure giraṁ, Tena uttaritaro na vijjati, Sabbalokamabhibhuyya viharatī”ti. Erayaṁ bahujanaṁ nidaṁsayi; Pāṇinaṁ hitasukhāvaho ahu, Dhammayāgamayajī amaccharī. Tena so sucaritena kammunā, Suggatiṁ vajati tattha modati; Lakkhaṇāni ca duve idhāgato,
turns into the best of all creatures. “His word was meaningful and principled, There’ll be none better than him, he’ll live having mastered the whole world.” moving the people with his explanations. He brought welfare and happiness to creatures, unstintingly offering up teaching. Because of that good deed, he advanced to heaven and there rejoiced. On return to here two marks are found,
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Uttamappamukhatāya vindati. 11. Eṇijaṅghalakkhaṇaṁ “Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno sakkaccaṁ vācetā ahosi sippaṁ vā vijjaṁ vā caraṇaṁ vā kammaṁ vā: ‘kintime khippaṁ vijāneyyuṁ, khippaṁ paṭipajjeyyuṁ, na ciraṁ kilisseyyun’”ti. So tassa kammassa kaṭattā …pe… so tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati. Eṇijaṅgho hoti. So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rāj
of excellence and supremacy. 11. Antelope Calves “Mendicants, in some past lives the Realized One was reborn as a human being. He was a thorough teacher of a profession, a branch of knowledge, conduct, or action, thinking: ‘How might they quickly learn and practice, without getting exhausted?’ Due to performing those deeds he was reborn in a heavenly realm. When he came back to this place he obtained this mark: his calves are like those of an antelope. Possessing this mark, if he stays at home h
⚠ 自己責任論に誤解されやすい
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趣旨一致
長
“kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti? Dutiyampi kho so, kevaṭṭa, mahābrahmā taṁ bhikkhuṁ etadavoca: ‘ahamasmi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan’ti. Tatiyampi kho so, kevaṭṭa, bhikkhu taṁ mahābrahmānaṁ etadavoca: Tasmātiha, bhikkhu, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ, yaṁ tvaṁ taṁ bhagavantaṁ atidhāvitvā
where these four principal states cease without anything left over.’ For a second time, the Great Divinity said to him, ‘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.’ For a third time, that mendicant said to the Great Divinity, Therefore, mendicant, the misdeed is yours alone, the mist
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経典データの出典: SuttaCentral（CC0ライセンス）