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経典: 長部経典
✕ クリア
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Tena kho pana samayena pāyāsissa rājaññassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: “itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti. Assosuṁ kho setabyakā brāhmaṇagahapatikā: “samaṇo khalu bho kumārakassapo samaṇassa gotamassa sāvako kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi setabyaṁ anuppatto setabyāyaṁ viharati uttarena setabyaṁ siṁsapāvane. Taṁ kho pana bhavantaṁ kumārakassapaṁ evaṁ kalyāṇo kittis
Now at that time Pāyāsi had the following harmful misconception: “There is no afterlife. No beings are reborn spontaneously. There’s no fruit or result of good and bad deeds.” The brahmins and householders of Setavyā heard, “It seems 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.’
⚠ 出家者向けの文脈
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Apabbajaṁ khippamidhādhigacchati. Sace ca pabbajjamupeti tādiso, Nekkhammachandābhirato vicakkhaṇo; Anucchavikassa yadānulomikaṁ, Taṁ vindati khippamanomavikkamo”ti. “Sippesu vijjācaraṇesu kammesu, Kathaṁ vijāneyyuṁ lahunti icchati; Yadūpaghātāya na hoti kassaci, Vāceti khippaṁ na ciraṁ kilissati. Taṁ kammaṁ katvā kusalaṁ sukhudrayaṁ,
not going forth, they’ll quickly be his. But if one such chooses the life gone forth, seeing clearly, loving renunciation, the peerless renunciate will quickly find what is fitting and suitable.” “In professions, knowledge, conduct, and deeds, he thought of how they might easily learn. Quickly, without tiresome delays, he taught them things that harm no-one at all. Having done that skillful deed <j>whose outcome is happiness,
⚠ 自己責任論に誤解されやすい
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So tassa kammassa kaṭattā upacitattā …pe… so tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati. Suvaṇṇavaṇṇo hoti kañcanasannibhattaco. So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? Lābhī hoti sukhumānaṁ mudukānaṁ attharaṇānaṁ pāvuraṇānaṁ khomasukhumānaṁ kappāsikasukhumānaṁ koseyyasukhumānaṁ kambalasukhumānaṁ. Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? Lābhī hoti sukhumānaṁ mudukānaṁ attharaṇānaṁ pāvur
Due to performing those deeds he was reborn in a heavenly realm. When he came back to this place he obtained this mark: he is golden colored; his skin shines like lustrous gold. Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He obtains soft and delicate mats and blankets, and delicate cloths of linen, cotton, silk, and wool. That’s what he obtains as king. And what does he obtain as Buddha? He obtains soft and delicate mats and blan
⚠ 自己責任論に誤解されやすい
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Etamatthaṁ bhagavā avoca. Imāni kho tāni, bhikkhave, dvattiṁsa mahāpurisassa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Imāni kho, bhikkhave, dvattiṁsa mahāpurisassa mahāpurisalakkhaṇāni bāhirakāpi isayo dhārenti, no ca kho te jānanti: ‘imassa kammassa kaṭattā idaṁ lakkhaṇaṁ paṭilabhatī’ti. Tatthetaṁ vuccati: Gehañcāvasati naro apabbajja, Micchaṁ mahatimahiṁ anusāsati; Pasayha sahidha sattaratanaṁ, Paṭilabhati vimalasukhumacchaviṁ suciñca. Lābhī acchāda
The Buddha spoke this matter. These are the thirty-two marks of a great man. A great man who possesses these has only two possible destinies, no other. Seers who are outsiders remember these marks, but they do not know the specific deeds performed in the past to obtain each mark. On this it is said: If that man stays in the house, not wishing to go forth, he conquers and rules this vast, broad earth. He obtains abundant excellent cloth, so delicate and soft to touch. He receives robes, cloth, an
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Bhavati yadi anāgāriyataṁ upeti; Sahito purimakataphalaṁ anubhavati, Na bhavati katassa panāso”ti. “Akkodhañca adhiṭṭhahi adāsi, Dānañca vatthāni sukhumāni succhavīni; Purimatarabhave ṭhito abhivissaji, Mahimiva suro abhivassaṁ. Taṁ katvāna ito cuto dibbaṁ, Upapajji sukataphalavipākamanubhutvā; Kanakatanusannibho idhābhibhavati,
if he chooses the life gone forth. For he still partakes of past deed’s fruit; what’s been done is never lost.” “Fixated on good will, he gave gifts. In an earlier life he poured forth cloth fine and soft to touch, like a god pouring rain on this broad earth. So doing he passed from here to heaven, where he enjoyed the fruits of deeds well done. Here he wins a figure shining like honey-yellow gold,
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karissatī’ti. Evaṁvādī so ye te kulaputtā tathāgatappaveditaṁ dhammavinayaṁ āgamma evarūpaṁ uḷāraṁ visesaṁ adhigacchanti, sotāpattiphalampi sacchikaronti, sakadāgāmiphalampi sacchikaronti, anāgāmiphalampi sacchikaronti, arahattampi sacchikaronti, ye cime dibbā gabbhā paripācenti dibbānaṁ bhavānaṁ abhinibbattiyā, tesaṁ antarāyakaro hoti, antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṁ cittaṁ paccupaṭṭhitaṁ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. Micchādiṭṭhissa kh
That’s the consequence of such a wicked, greedy deed, I say. For what can one person do for another?’ Now, there are gentlemen who, relying on the teaching and training proclaimed by the Realized One, achieve a high distinction such as the following: they realize the fruit of stream-entry, the fruit of once-return, the fruit of non-return, or perfection. And in addition, there are those who ripen the seeds for rebirth in a heavenly state. The person who spoke like that makes it difficult for the
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‘Kacci, bho, purato kantāre mahāmegho abhippavuṭṭho’ti? ‘Evaṁ, bho, purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṁ sīghaṁ gacchatha, mā yoggāni kilamitthā’ti. Atha kho so satthavāho satthike āmantesi: ‘ayaṁ, bho, puriso evamāha: “purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭha
‘But has there been much rain in the desert up ahead?’ ‘Indeed there has, sir. The tracks are sprinkled with water, and there is much grass, wood, and water. For by means of a simile some sensible people understand the meaning of what is said. Discard your grass, wood, and water. Your wagons will move swiftly when lightly-laden, so don’t tire your draught teams.’ So the caravan leader addressed his drivers, ‘This man says that there has been much rain in the desert up ahead. He advises us to dis
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‘Evaṁ, bho, purato kantāre mahāmegho abhippavuṭṭho. Āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṁ sīghaṁ gacchatha, mā yoggāni kilamitthā’ti. Atha kho so satthavāho satthike āmantesi: ‘ayaṁ, bho, puriso evamāha: “purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. Tasmiṁ kho pana satthe dve satthavāhā ahesuṁ eko pañcannaṁ sakaṭasatānaṁ, eko pañcannaṁ sakaṭasatānaṁ.
‘Indeed there has, sir. The tracks are sprinkled with water, and there is much grass, wood, and water. Discard your grass, wood, and water. Your wagons will move swiftly when lightly-laden, so don’t tire your draught teams.’ So the caravan leader addressed his drivers, ‘This man says that there has been much rain in the desert up ahead. Now, that caravan had two leaders, each in charge of five hundred wagons. He advises us to discard the grass, wood, and water. The wagons will move swiftly when
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Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sakkesu viharati vedhaññā nāma sakyā, tesaṁ ambavane pāsāde. Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṁ adhunākālaṅkato hoti. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: “na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṁ me, asahitaṁ te. Purevacanīyaṁ pa
So I have heard. At one time the Buddha was staying in the land of the Sakyans in a stilt longhouse in a mango grove belonging to those Sakyans named Vedhaññā. Now at that time the Jain ascetic of the Ñātika clan had recently passed away at Pāvā. With his passing the Jain ascetics split, dividing into two factions, fighting, quarreling, and disputing, continually wounding each other with barbed words: “You don’t understand this teaching and training. I understand this teaching and training. What
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Parābhibhū sattubhi nappamaddano; Manussabhūtenidha hoti kenaci, Akkhambhiyo tassa phalena kammuno. Sace ca pabbajjamupeti tādiso, Nekkhammachandābhirato vicakkhaṇo; “Sacce ca dhamme ca dame ca saṁyame, Aggo na so gacchati jātu khambhanaṁ, Naruttamo esa hi tassa dhammatā”ti. Soceyyasīlālayuposathesu ca; Dāne ahiṁsāya asāhase rato,
he defeats his foes, and cannot be beaten. Due to the fruit of that deed, he cannot be stopped by any human. But if one such chooses the life gone forth, seeing clearly, loving renunciation, “Truth, principle, self-control, and restraint; not even the best can ever stop him; this is the nature of the supreme man.” purity, precepts, and observing the sabbath; giving, harmlessness, delighting in non-violence—
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Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena pāvā nāma mallānaṁ nagaraṁ tadavasari. Tatra sudaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane. 3. Tika Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā. Tīṇi sucaritāni— Ayaṁ dutiyā sukhūpapatti. Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā. Te santaṁyeva tusitā sukhaṁ paṭisaṁvedenti, seyy
So I have heard. At one time the Buddha was wandering in the land of the Mallas together with a large Saṅgha of five hundred mendicants when he arrived at a Mallian town named Pāvā. There he stayed in Cunda the smith’s mango grove. 3. Threes There are teachings grouped by three that have been rightly explained by the Buddha. <em>Three ways of performing good conduct:</em> This is the second pleasant rebirth. There are sentient beings who are drenched, steeped, filled, and soaked with pleasure. S
⚠ 出家者向けの文脈
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Katame dasa dhammā pariññeyyā? Dasāyatanāni— cakkhāyatanaṁ, rūpāyatanaṁ, sotāyatanaṁ, saddāyatanaṁ, ghānāyatanaṁ, gandhāyatanaṁ, jivhāyatanaṁ, rasāyatanaṁ, kāyāyatanaṁ, phoṭṭhabbāyatanaṁ. Katame dasa dhammā pahātabbā? Dasa micchattā— micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṁ, micchāvimutti. Katame dasa dhammā hānabhāgiyā? Dasa akusalakammapathā— pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, pisuṇā vācā, phar
<em>What ten things should be completely understood?</em> Ten sense fields: eye and sights, ear and sounds, nose and smells, tongue and tastes, body and touches. <em>What ten things should be given up?</em> Ten wrong ways: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. <em>What ten things make things worse?</em> Ten ways of doing unskillful deeds: killing living creatures, stealing, an
⚠ 自己責任論に誤解されやすい
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‘idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya; evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi, kiñhi paro parassa karissatī’”ti?
‘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, greedy deed, I say. For what can one person do for another?’”
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Katame dasa dhammā visesabhāgiyā? Dasa kusalakammapathā— pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi. Katame dasa dhammā duppaṭivijjhā? Dasa ariyavāsā— idhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimut
<em>What ten things lead to distinction?</em> Ten ways of doing skillful deeds: refraining from killing living creatures, stealing, and sexual misconduct; avoiding speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view. <em>What ten things are hard to comprehend?</em> Ten abodes of the noble ones. A mendicant has given up five factors, possesses six factors, has a single guard, has four supports, has cast aside idiosyncratic interpretations of the truth, has
⚠ 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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So tassa kammassa kaṭattā …pe… so tato cuto itthattaṁ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati. Nigrodhaparimaṇḍalo ca hoti, ṭhitakoyeva ca anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati. 21–22. Abhinīlanettagopakhumalakkhaṇāni “Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno na ca visaṭaṁ, na ca visāci, na ca pana viceyya pekkhitā, ujuṁ tathā pasaṭamujumano, piyacakkhunā bahujanaṁ udikkhitā ahosi. So tassa kammassa
Due to performing those deeds he was reborn in a heavenly realm. When he came back to this place he obtained these two marks: he has the proportional circumference of a banyan tree; and when standing upright and not bending over, the palms of both hands touch the knees. 21–22. Indigo Eyes “Mendicants, in some past lives the Realized One was reborn as a human being. When looking at others he didn’t glare, look askance, or avert his eyes. Being straightforward, he reached out to others with straig
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Tassa kho panānanda, itthiratanassa sīte uṇhāni gattāni honti, uṇhe sītāni. Tassa kho panānanda, itthiratanassa kāyato candanagandho vāyati, mukhato uppalagandho. Taṁ kho panānanda, itthiratanaṁ rañño mahāsudassanassa pubbuṭṭhāyinī ahosi pacchānipātinī kiṅkārapaṭissāvinī manāpacārinī piyavādinī. Taṁ kho panānanda, itthiratanaṁ rājānaṁ mahāsudassanaṁ manasāpi no aticari, kuto pana kāyena. Rañño, ānanda, mahāsudassanassa evarūpaṁ itthiratanaṁ pāturahosi. 2.6. Gahapatiratana Puna caparaṁ, ānanda, r
When it was cool her limbs were warm, and when it was warm her limbs were cool. The fragrance of sandal floated from her body, and lotus from her mouth. She got up before the king and went to bed after him, and was obliging, behaving nicely and speaking politely. The woman-treasure did not betray the wheel-turning monarch even in thought, still less in deed. Such is the woman-treasure that appeared to King Mahāsudassana. 2.6. The Householder-Treasure Next, the householder-treasure appeared to Ki
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Rañño, ānanda, mahāsudassanassa evarūpaṁ gahapatiratanaṁ pāturahosi. Tassa kammavipākajaṁ dibbacakkhu pāturahosi yena nidhiṁ passati sassāmikampi assāmikampi. So rājānaṁ mahāsudassanaṁ upasaṅkamitvā evamāha: ‘appossukko tvaṁ, deva, hohi, ahaṁ te dhanena dhanakaraṇīyaṁ karissāmī’ti. Bhūtapubbaṁ, ānanda, rājā mahāsudassano tameva gahapatiratanaṁ vīmaṁsamāno nāvaṁ abhiruhitvā majjhe gaṅgāya nadiyā sotaṁ ogāhitvā gahapatiratanaṁ etadavoca: ‘attho me, gahapati, hiraññasuvaṇṇenā’ti. ‘Tena hi, mahārāja
Such is the householder-treasure that appeared to King Mahāsudassana. The power of clairvoyance manifested in him as a result of past deeds, by which he sees treasure troves, both owned and ownerless. He approached the king and said, ‘Relax, sire. I will take care of the treasury.’ Once it so happened that the wheel-turning monarch, testing that same householder-treasure, boarded a boat and sailed to the middle of the Ganges river. Then he said to the householder-treasure, ‘Householder, I need g
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Saggesu vedayittha puññaphalaṁ. Veditvā so sucaritassa phalaṁ, Uṇhīsasīsattamidhajjhagamā; Byākaṁsu byañjananimittadharā, Pubbaṅgamo bahujanaṁ hessati. 24–25. Ekekalomatāuṇṇālakkhaṇāni “Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno musāvādaṁ pahāya musāvādā paṭivirato ahosi, saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. So tassa kammassa kaṭattā upacitattā …pe… so tato cuto itthattaṁ āgato samāno imāni dve mahāpurisalakkhaṇāni pa
and he experienced the fruit of good deeds in heaven. Having experienced that fruit, he gains a head crowned like a turban. The experts in omens and signs prophesied: ‘He will be leader of the people. 24–25. One Hair Per Pore, and a Tuft “Mendicants, in some past lives the Realized One was reborn as a human being. He refrained from lying. He spoke the truth and stuck to the truth. He was honest and dependable, and didn’t trick the world with his words. Due to performing those deeds he was reborn
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Taṁ lakkhaṇaññū bahavo samāgatā, Byākaṁsu uppādanimittakovidā; Uṇṇā ca lomā ca yathā susaṇṭhitā, Upavattatī īdisakaṁ bahujjano. Gihimpi santaṁ upavattatī jano, Bahu puratthāpakatena kammunā; Akiñcanaṁ pabbajitaṁ anuttaraṁ, Buddhampi santaṁ upavattati jano”ti. “Saccappaṭiñño purimāsu jātisu, Advejjhavāco alikaṁ vivajjayi;
Many soothsayers learned in marks and expert in signs gathered and prophesied: ‘One like this, with tuft and hair so prominent, will have many as his close adherents. Even as householder many people will follow him, due to the power of deeds in the past. But once gone forth, owning nothing, as Buddha the people will follow him.’” “In past lives he was true to his promise, with no forked tongue, he shunned lies.
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“kosi tvaṁ, āvuso”ti? “Ahaṁ, bhante, pāyāsi rājañño”ti. “Nanu tvaṁ, āvuso, evaṁdiṭṭhiko ahosi: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti? “Saccāhaṁ, bhante, evaṁdiṭṭhiko ahosiṁ: Api cāhaṁ ayyena kumārakassapena etasmā pāpakā diṭṭhigatā vivecito”ti. Atha kho āyasmā gavampati manussalokaṁ āgantvā evamārocesi: Atha kho pāyāsi rājañño setabyakehi brāhmaṇagahapatikehi parivuto yena siṁsapāvanaṁ yenāyasmā kumārakassapo tenupasaṅkami; upasaṅkami
“Who are you, reverend?” “Sir, I am the chieftain Pāyāsi.” “Didn’t you have the view that there is no afterlife, no beings are reborn spontaneously, and there’s no fruit or result of good and bad deeds?” “It’s true, sir, I did have such a view. But Master Kassapa the Prince dissuaded me from that harmful misconception.” So when Venerable Gavampati returned to the human realm he made that announcement. Then Pāyāsi escorted by the brahmins and householders, went up to Kassapa the Prince, and excha
経典データの出典: SuttaCentral（CC0ライセンス）