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経典: 長部経典
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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
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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
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Te raññā paṭikkhittā ekamantaṁ apakkamma evaṁ samacintesuṁ: ‘na kho etaṁ amhākaṁ patirūpaṁ, yaṁ mayaṁ imāni sāpateyyāni punadeva sakāni gharāni paṭihareyyāma. Yannūna mayaṁ rañño mahāsudassanassa nivesanaṁ māpeyyāmā’ti. Te rājānaṁ mahāsudassanaṁ upasaṅkamitvā evamāhaṁsu: ‘nivesanaṁ te, deva, māpessāmā’ti. Adhivāsesi kho, ānanda, rājā mahāsudassano tuṇhībhāvena. Atha kho, ānanda, sakko devānamindo rañño mahāsudassanassa cetasā cetoparivitakkamaññāya vissakammaṁ devaputtaṁ āmantesi: ekā iṭṭhakā so
When the king turned them down, they withdrew to one side to think up a plan, ‘It wouldn’t be proper for us to take this abundant wealth back to our own homes. Why don’t we build a home for King Mahāsudassana?’ They went up to the king and said, ‘We shall have a home built for you, sire!’ King Mahāsudassana consented with silence. And then Sakka, lord of gods, knowing the king’s train of thought, addressed the godling Vissakamma, made of gold, silver, beryl, and crystal. ‘Come, dear Vissakamma,
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Ekamantaṁ nisinno kho pāyāsi rājañño āyasmantaṁ kumārakassapaṁ etadavoca: ime candimasūriyā imasmiṁ vā loke parasmiṁ vā, devā vā te manussā vā”ti? “Ime, bho kassapa, candimasūriyā parasmiṁ loke, na imasmiṁ; devā te na manussā”ti. “Imināpi kho te, rājañña, pariyāyena evaṁ hotu— itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti. “ahañhi, bho kassapa, evaṁvādī evaṁdiṭṭhī: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ p
Seated to one side, the chieftain Pāyāsi said to Venerable Kassapa the Prince, Are the moon and sun in this world or the other world? Are they gods or humans?” “They are in the other world, worthy Kassapa, and they are gods, not humans.” “By this method 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.” “Worthy Kassapa, this is my doctrine and view: ‘There is no afterlife. No beings are reborn spontaneou
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Atha kho, ānanda, vissakammo devaputto rājānaṁ mahāsudassanaṁ etadavoca: ‘nivesanaṁ te, deva, māpessāmi dhammaṁ nāma pāsādan’ti. Adhivāsesi kho, ānanda, rājā mahāsudassano tuṇhībhāvena. Māpesi kho, ānanda, vissakammo devaputto rañño mahāsudassanassa nivesanaṁ dhammaṁ nāma pāsādaṁ. Dhammo, ānanda, pāsādo puratthimena pacchimena ca yojanaṁ āyāmena ahosi. Uttarena dakkhiṇena ca aḍḍhayojanaṁ vitthārena. Dhammassa, ānanda, pāsādassa tiporisaṁ uccatarena vatthu citaṁ ahosi catunnaṁ vaṇṇānaṁ iṭṭhakāhi—
Vissakamma said to the king, ‘I shall build a palace named Principle as a home for you, sire.’ King Mahāsudassana consented with silence. And so that’s what Vissakamma did. The Palace of Principle stretched for a league from east to west, and half a league from north to south. It was lined with tiles of four colors, three fathoms high, It had 84,000 pillars of four colors, The crystal stairs had posts of crystal, and banisters and finials of beryl. It had 84,000 chambers of four colors, made of
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“Akkosabhaṇḍanavihesakāriṁ, Ubbādhikaṁ bahujanappamaddanaṁ; Abāḷhaṁ giraṁ so na bhaṇi pharusaṁ, Madhuraṁ bhaṇi susaṁhitaṁ sakhilaṁ. Manaso piyā hadayagāminiyo, Vācā so erayati kaṇṇasukhā; Vācāsuciṇṇaphalamanubhavi, Saggesu vedayatha puññaphalaṁ. 30. Sīhahanulakkhaṇaṁ “Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno
“He never spoke a loud harsh word, insulting, quarrelsome, causing harm, rude, crushing the people. His speech was sweet, helpful, and courteous. He uttered words dear to the mind, going to the heart, pleasing to the ear. He enjoyed the fruit of his good verbal conduct, experiencing the fruit of good deeds in heaven. 30. A Lion-Like Jaw “Mendicants, in some past lives the Realized One was reborn as a human being.
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Taṁ kiṁ maññasi, rājañña, ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. idha te purisā coraṁ āgucāriṁ gahetvā dasseyyuṁ: ‘ayaṁ te, bhante, coro āgucārī; imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti. Te tvaṁ evaṁ vadeyyāsi: ‘tena hi, bho, imaṁ purisaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa
What do you think, chieftain? there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.” Suppose they were to arrest a bandit, a criminal and present him to you, saying, ‘Sir, this is a bandit, a criminal. Punish him as you will.’ Then you’d say to them, ‘Well then, my men, tie this man’s arms tightly behind his back with a strong rope. Shave his head and march him from street to street and square to square to the beating of a harsh drum.
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samphappalāpaṁ pahāya samphappalāpā paṭivirato ahosi kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā ahosi kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. So tassa kammassa kaṭattā …pe… so tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati, sīhahanu hoti. So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? Appadhaṁsiyo hoti kenaci manussabhūtena paccatthikena paccāmittena. Rājā samāno idaṁ lab
He refrained from talking nonsense. His words were timely, true, and meaningful, in line with the teaching and training. He said things at the right time which were valuable, reasonable, succinct, and beneficial. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this place he obtained this mark: his jaw is like that of a lion. Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He can’t be destroyed by
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evameva kho, vāseṭṭha, evaṁ bhāvitāya upekkhāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. Ayampi kho, vāseṭṭha, brahmānaṁ sahabyatāya maggo. 1. Maggāmaggakathā Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho vāseṭṭho māṇavo bhagavantaṁ etadavoca: Ettha, bho gotama, attheva viggaho, atthi vivādo, atthi nānāvādo
In the same way, when the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there. This too is a path to company with Divinity. 1. What is the Path and What is Not the Path So they went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side and Vāseṭṭha told him of their conversation, adding: “In this matter we have a dispute, a disagreement, a
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趣旨一致
長
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno micchājīvaṁ pahāya sammāājīvena jīvikaṁ kappesi, tulākūṭakaṁsakūṭamānakūṭaukkoṭanavañcananikatisāciyogachedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato ahosi. So tassa kammassa kaṭattā upacitattā ussannattā vipulattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. So tattha aññe deve dasahi ṭhānehi adhigaṇhāti dibbena āyunā dibbena vaṇṇena dibbena sukhena dibbena yasena dibbena
“Mendicants, in some past lives the Realized One was reborn as a human being. He gave up wrong livelihood and earned a living by right livelihood. He refrained from falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence. Due to performing, accumulating, heaping up, and amassing those deeds, when his body broke up, after death, he was reborn in a good place, a heavenly realm. There he surpassed the other god
⚠ 自己責任論に誤解されやすい
経典データの出典: SuttaCentral（CC0ライセンス）