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経典: 長部経典
✕ クリア
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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
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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
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“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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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.’
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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
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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
経典データの出典: SuttaCentral（CC0ライセンス）