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経典: 長部経典
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長部経典
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Tumhe pana, mārisā, bhagavati brahmacariyaṁ caritvā hīnaṁ gandhabbakāyaṁ upapannā. Duddiṭṭharūpaṁ vata bho addasāma, ye mayaṁ addasāma sahadhammike hīnaṁ gandhabbakāyaṁ upapanne’ti. Tesaṁ, bhante, gopakena devaputtena paṭicoditānaṁ dve devā diṭṭheva dhamme satiṁ paṭilabhiṁsu kāyaṁ brahmapurohitaṁ, eko pana devo kāme ajjhāvasi. ‘yadā tathāgatā loke uppajjanti arahanto sammāsambuddhā, dibbā kāyā paripūrenti, hāyanti asurakāyā’ti. Taṁ me idaṁ, bhante, sakkhidiṭṭhaṁ yato tathāgato loke uppanno araha
But you, having led the spiritual life under the Buddha, were reborn in the inferior centaur realm. It is a sad sight indeed to see fellow practitioners reborn in the inferior centaur realm.’ When scolded by Gopaka, two of those gods regained their memory right away. They went to the host of the priests of Divinity, but one god remained attached to sensual pleasures. ‘When a Realized One arises in the world, perfected and fully awakened, the heavenly hosts swell, while the titan hosts dwindle.’
⚠ 出家者向けの文脈
執着
長部経典
趣旨一致
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Etadānuttariyaṁ, bhante, iddhividhāsu. Taṁ bhagavā asesamabhijānāti, taṁ bhagavato asesamabhijānato uttari abhiññeyyaṁ natthi, yadabhijānaṁ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa yadidaṁ iddhividhāsu. Dvemā, bhante, iddhividhāyo— atthi, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati. Atthi, bhante, iddhi anāsavā anupadhikā ‘ariyā’ti vuccati. Katamā ca, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati? idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… t
This is unsurpassable when it comes to psychic powers. The Buddha understands this without exception. There is nothing to be understood beyond this whereby another ascetic or brahmin might be superior in direct knowledge to the Buddha when it comes to psychic powers. There are these two kinds of psychic power. There are psychic powers that are accompanied by defilements and attachments, and are said to be ignoble. And there are psychic powers that are free of defilements and attachments, and are
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Imehi kho te, bhikkhave, samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā sassatavādā sassataṁ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā. Tayidaṁ, bhikkhave, tathāgato pajānāti: ‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti, tañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti; tañca pajānanaṁ na parāmasati, aparāma
These are the four grounds on which those ascetics and brahmins assert that the self and the cosmos are eternal. Any ascetics and brahmins who assert that the self and the cosmos are eternal do so on one or other of these four grounds. Outside of this there is none. The Realized One understands this: ‘If you hold on to and attach to these grounds for views it leads to such and such a destiny in the next life.’ He understands this, and what goes beyond this. And since he does not misapprehend tha
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趣旨一致
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Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā. Tayidaṁ, bhikkhave, tathāgato pajānāti: ‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti. Tañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti, tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṁ samudayañ
Any ascetics and brahmins who assert that the self and the cosmos are partially eternal and partially not eternal do so on one or other of these four grounds. Outside of this there is none. The Realized One understands this: ‘If you hold on to and attach to these grounds for views it leads to such and such a destiny in the next life.’ He understands this, and what goes beyond this. And since he does not misapprehend that understanding, he has realized quenching within himself. Having truly under
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趣旨一致
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‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti. Tañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti, tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato. Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pav
‘If you hold on to and attach to these grounds for views it leads to such and such a destiny in the next life.’ He understands this, and what goes beyond this. And since he does not misapprehend that understanding, he has realized quenching within himself. Having truly understood the origin, disappearance, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping. These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the
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pe… yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā pubbantānudiṭṭhino pubbantamārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva aṭṭhārasahi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā. Tayidaṁ, bhikkhave, tathāgato pajānāti: ‘ime diṭṭhiṭṭh
The Realized One understands this … And those who genuinely praise the Realized One would rightly speak of these things. These are the eighteen grounds on which those ascetics and brahmins who theorize about the first beginning assert various hypotheses concerning the first beginning. Any ascetics and brahmins who theorize about the first beginning do so on one or other of these eighteen grounds. Outside of this there is none. The Realized One understands this: ‘If you hold on to and attach to t
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1. Nātikiyādibyākaraṇa Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā nātike viharati giñjakāvasathe. Tena kho pana samayena bhagavā parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṁsesu kurupañcālesu majjhasūrasenesu: “asu amutra upapanno, asu amutra upapanno. Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Sādhikā navuti nātikiyā paric
1. Declaring the Rebirths of People From Ñātika and Elsewhere So I have heard. At one time the Buddha was staying at Ñātika in the brick house. Now at that time the Buddha was explaining the rebirths of devotees all over the nations; the Kāsis and Kosalans, Vajjis and Mallas, Cetīs and Vacchas, Kurus and Pañcālas, Macchas and Sūrasenas: “This one was reborn here, while that one was reborn there. Over fifty devotees in Ñātika have passed away having ended the five lower fetters. They’ve been rebo
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Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ …pe… 12. Brahmayācanakathā Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi: ‘yannūnāhaṁ dhammaṁ deseyyan’ti. Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi: ‘adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ ida
Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more. 12. The Appeal of the Divinity Then it occurred to the Blessed One Vipassī, the perfected one, the fully awakened Buddha, ‘Why don’t I teach the Dhamma?’ Then he thought, ‘This principle I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute. But people like clinging, they love it and enjoy it. It’s
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na sandiṭṭhiparāmāsī hoti na ādhānaggāhī suppaṭinissaggī. Evaṁ so tasmiṁ ṭhāne parisuddho hoti. Taṁ kiṁ maññasi, nigrodha, yadi evaṁ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti? “Addhā kho, bhante, evaṁ sante tapojigucchā parisuddhā hoti no aparisuddhā, aggappattā ca sārappattā cā”ti. “Na kho, nigrodha, ettāvatā tapojigucchā aggappattā ca hoti sārappattā ca; api ca kho papaṭikappattā hotī”ti. evaṁ so tasmiṁ ṭhāne parisuddho hoti. Puna caparaṁ, nigrodha, tapassī akkodhano hoti anupanā
they’re not attached to their own views, holding them tight, and refusing to let go. So they’re pure on that point. What do you think, Nigrodha? If this is so, is the fervent mortification in disgust of sin purified or not?” “Clearly, sir, it is purified. It has reached the peak and the pith.” “No, Nigrodha, at this point the fervent mortification in disgust of sin has not yet reached the peak and the pith. Rather, it has only reached the shoots.” So they’re pure on that point. Furthermore, a mo
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“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo macchariyassa, yadidaṁ pariggaho. ‘Ajjhosānaṁ paṭicca pariggaho’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā ajjhosānaṁ paṭicca pariggaho. Ajjhosānañca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso ajjhosāne asati ajjhosānanirodhā api nu kho pariggaho paññāyethā”ti? “No hetaṁ, bhante”. “Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo pariggahassa—ya
“That’s why this is the cause, source, origin, and reason of stinginess, namely ownership. ‘Attachment gives rise to ownership’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no attachment for anyone anywhere. When there’s no attachment at all, with the cessation of attachment, would ownership still be found?” “No, sir.” “That’s why this is the cause, source, origin, and reason of ownership, namely attachment. ‘Desire and lust gives ris
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Seyyathāpi nāma gokāṇā pariyantacārinī antamantāneva sevati. Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya sandhānassa gahapatissa nigrodhena paribbājakena saddhiṁ imaṁ kathāsallāpaṁ. Evaṁ vutte, te paribbājakā tuṇhī ahesuṁ. Atha kho bhagavā gijjhakūṭā pabbatā orohitvā yena sumāgadhāya tīre moranivāpo tenupasaṅkami; upasaṅkamitvā sumāgadhāya tīre moranivāpe abbhokāse caṅkami. Addasā kho nigrodho paribbājako bhagavantaṁ sumāgadhāya tīre moranivāpe abbhokāse caṅkamantaṁ. Di
He’s just like a one-eyed cow, circling around and lurking on the periphery. With clairaudience that is purified and superhuman, the Buddha heard this discussion between the householder Sandhāna and the wanderer Nigrodha. Then those wanderers fell silent. Then the Buddha descended from Vulture’s Peak Mountain and went to the peacocks’ feeding ground on the bank of the Sumāgadhā, where he walked mindfully in the open air. Nigrodha saw him, and hushed his own assembly: “Be quiet, good fellows, don
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Iti kho panetaṁ, ānanda, vedanaṁ paṭicca taṇhā, taṇhaṁ paṭicca pariyesanā, pariyesanaṁ paṭicca lābho, lābhaṁ paṭicca vinicchayo, vinicchayaṁ paṭicca chandarāgo, chandarāgaṁ paṭicca ajjhosānaṁ, ajjhosānaṁ paṭicca pariggaho, pariggahaṁ paṭicca macchariyaṁ, macchariyaṁ paṭicca ārakkho. Ārakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti.
So it is, Ānanda, that feeling gives rise to craving. Craving gives rise to searching. Searching gives rise to gaining material things. Gaining material things gives rise to evaluation. Evaluation gives rise to desire and lust. Desire and lust gives rise to attachment. Attachment gives rise to ownership. Ownership gives rise to stinginess. Stinginess gives rise to safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, an
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Cattāro ariyavaṁsā. Idhāvuso, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca cīvaraṁ na paritassati, laddhā ca cīvaraṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’. Puna caparaṁ, āvuso,
<em>Four noble traditions:</em> A mendicant is content with any kind of robe, and praises such contentment. They don’t employ improper solicitation for the sake of a robe. They don’t worry if they don’t get a robe. And if they do get a robe, they use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. And on account of that they don’t glorify themselves or put others down. A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the an
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）