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経典: 中部経典
✕ クリア
業・因果
中部経典
趣旨一致
長
‘akataṁ vata me pāpaṁ, akataṁ luddaṁ, akataṁ kibbisaṁ; kataṁ kalyāṇaṁ, kataṁ kusalaṁ, kataṁ bhīruttāṇaṁ. Yāvatā, bho, akatapāpānaṁ akataluddānaṁ akatakibbisānaṁ katakalyāṇānaṁ katakusalānaṁ katabhīruttāṇānaṁ gati taṁ gatiṁ pecca gacchāmī’ti. So na socati, na kilamati, na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. Idampi, bhikkhave, paṇḍito tatiyaṁ diṭṭheva dhamme sukhaṁ somanassaṁ paṭisaṁvedeti. Sa kho so, bhikkhave, paṇḍito kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā s
‘Well, I haven’t done bad things, violence and sin. And I have done good and skillful deeds that keep me safe. When I pass away, I’ll go to the place where people who’ve done such things go.’ So they don’t sorrow and wail and lament, beating their breast and falling into confusion. This is the third kind of pleasure and happiness that an astute person experiences in this very life. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. And if there’s anything o
業・因果
中部経典
趣旨一致
長
“Katamaṁ taṁ, sāti, viññāṇan”ti? “Yvāyaṁ, bhante, vado vedeyyo tatra tatra kalyāṇapāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedetī”ti. “Kassa nu kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi? Nanu mayā, moghapurisa, anekapariyāyena paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ, aññatra paccayā natthi viññāṇassa sambhavoti? Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khaṇasi, bahuñca apuññaṁ pasavasi. Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya duk
“Sāti, what is that consciousness?” “Sir, he is the one who speaks, the one who knows, who experiences the results of good and bad deeds in all the different realms.” “Futile man, who on earth have you ever known me to teach in that way? Haven’t I said in many ways that consciousness is dependently originated, since consciousness does not arise without a cause? But still you misrepresent me by your wrong grasp, harm yourself, and brim with much wickedness. This will be for your lasting harm and
業・因果
中部経典
趣旨一致
長
“Tagghime bhonto sakkātabbaṁ sakkaronti, garuṁ kātabbaṁ garuṁ karonti, mānetabbaṁ mānenti, pūjetabbaṁ pūjenti. Imañca hi te bhonto na sakkareyyuṁ na garuṁ kareyyuṁ na māneyyuṁ na pūjeyyuṁ; atha kiñcarahi te bhonto sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā mānetvā pūjetvā upanissāya vihareyyun”ti? Atha kho vassakāro brāhmaṇo magadhamahāmatto āyasmantaṁ ānandaṁ etadavoca: Tatra ca pana so bhavaṁ gotamo anekapariyāyena jhānakathaṁ kathesi. Jhāyī ceva so bhavaṁ gotamo ahosi
“Indeed they do. For if these venerables were not to honor, respect, revere, and venerate them, who then would they honor?” Then Vassakāra said to Ānanda, And there he spoke about meditation in many ways. He meditated, and made a habit of meditating. And he praised all kinds of meditation.” “Where are you staying at present?” “In the Bamboo Grove, brahmin.” “I hope the Bamboo Grove is delightful, quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat?”
業・因果
中部経典
趣旨一致
長
Tassa kho pana, bhikkhave, itthiratanassa kāyato candanagandho vāyati, mukhato uppalagandho vāyati. Taṁ kho pana, bhikkhave, itthiratanaṁ rañño cakkavattissa pubbuṭṭhāyinī hoti pacchānipātinī kiṅkārapaṭissāvinī manāpacārinī piyavādinī. Taṁ kho pana, bhikkhave, itthiratanaṁ rājānaṁ cakkavattiṁ manasāpi no aticarati, kuto pana kāyena? Rañño, bhikkhave, cakkavattissa evarūpaṁ itthiratanaṁ pātubhavati. Puna caparaṁ, bhikkhave, bālo passati rājāno coraṁ āgucāriṁ gahetvā vividhā kammakāraṇā kārente— k
The fragrance of sandal floats from her body, and lotus from her mouth. She gets up before the king and goes to bed after him, and is obliging, behaving nicely and speaking politely. The woman-treasure does not betray the wheel-turning monarch even in thought, still less in deed. Such is the woman-treasure who appears to the wheel-turning monarch. Furthermore, a fool sees that the kings have arrested a bandit, a criminal, and subjected them to various punishments— whipping, caning, and clubbing;
⚠ 自己責任論に誤解されやすい
業・因果
中部経典
趣旨一致
長
“Taggha, brāhmaṇa, veḷuvanaṁ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṁ manussarāhasseyyakaṁ paṭisallānasāruppaṁ, yathā taṁ tumhādisehi rakkhakehi gopakehī”ti. “Taggha, bho ānanda, veḷuvanaṁ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṁ manussarāhasseyyakaṁ paṭisallānasāruppaṁ, yathā taṁ bhavantehi jhāyīhi jhānasīlīhi. Jhāyino ceva bhavanto jhānasīlino ca. Ekamidāhaṁ, bho ānanda, samayaṁ so bhavaṁ gotamo vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Atha khvāhaṁ, bho ānanda,
“Indeed it is, brahmin. And it is like that owing to such protectors and guardians as yourself.” “Surely, worthy Ānanda, it is owing to the good fellows who meditate, making a habit of meditating. For the good fellows do in fact meditate and make a habit of meditating. This one time, worthy Ānanda, worthy Gotama was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. So I went there to see him. “No, brahmin, the Buddha did not praise all kinds of meditation, nor did he disp
業・因果
中部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā vesāliyaṁ viharati bahinagare aparapure vanasaṇḍe. Idha, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti. Yampi, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. Puna caparaṁ, sāriputta, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhā
So I have heard. At one time the Buddha was staying outside the city of Vesālī in a woodland grove west of the town. Firstly, the Realized One truly understands the possible as possible, and the impossible as impossible. Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel. Furthermore, the Realized One truly understands the result of deeds undertaken in the past, futu
このように私は聞いた。あるとき、世尊はヴェーサーリー城外、町の西にある林園に滞在しておられた。まず第一に、如来は、可能なることを可能として、不可能なることを不可能として、真実に了知したもうた。かくのごとく真実に了知したもうがゆえに、これが如来の力である。この力に依拠して、如来は牛王の地位を主張し、諸々の集会において獅子吼を放ち、梵輪を転じたもう。さらにまた、如来は過去・未来において行われたる業の果報を、真実に了知したもう。
⚠ 自己責任論に誤解されやすい
業・因果
中部経典
趣旨一致
長
“iti kira, bho, rūpaṁ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā; anattakatāni kammāni kamattānaṁ phusissantī”ti? Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi: “ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthu sāsanaṁ atidhāvitabbaṁ maññeyya: ‘iti kira, bho, rūpaṁ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā; anattakatāni kammāni kamattānaṁ phus
“So it seems, worthy sir, that form, feeling, perception, choices, and consciousness are not-self. Then how will the deeds done by not-self affect the self?” But the Buddha, knowing that mendicant’s train of thought, addressed the mendicants: “It’s possible that some futile person here—unknowing and ignorant, their mind dominated by craving—thinks they can overstep the teacher’s instructions. They think: ‘So it seems, worthy sir, that form, feeling, perception, choices, and consciousness are not
⚠ 出家者向けの文脈,初学者には難しい
業・因果
中部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane. Evaṁ vutte, upāli gahapati bhagavantaṁ etadavoca: “sādhu sādhu, bhante tapassī. Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena evamevaṁ dīghatapassinā nigaṇṭhena bhagavato byākataṁ. Kiñhi sobhati chavo manodaṇḍo imassa evaṁ oḷārikassa kāyadaṇḍassa upanidhāya? Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti. “Sace kho tvaṁ, g
So I have heard. At one time the Buddha was staying near Nāḷandā in Pāvārika’s mango grove. When he said this, the householder Upāli said to him, “Good, sir, well done by Tapassī! The Jain ascetic Tapassī has answered the ascetic Gotama like a learned disciple who rightly understands their teacher’s instructions. For how significant is the measly mental rod when compared with the solid physical rod? Rather, the physical rod is the most blameworthy for performing bad deeds, not so much the verbal
このように私は聞いた。あるとき、世尊はナーランダーのパーヴァーリカの菴羅園に滞在しておられた。彼がこのように言うと、在家信者ウパーリは世尊に申し上げた。「よくぞ仰せられました、尊者よ。タパッシーは見事に答えられました。かの耆那教の苦行者タパッシーは、まるで師の教えを正しく理解した博学な弟子のごとく、沙門ゴータマに答えられたのです。かの貧弱なる意の杖と比べたとき、強固なる身の杖は何ほど重大なものでありましょうか。されば、悪しき行為をなすにあたっては、身の杖こそが最も責められるべきものであり、口の杖はそれほどではないのです。」
⚠ 自己責任論に誤解されやすい
業・因果
中部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā koliyesu viharati haliddavasanaṁ nāma koliyānaṁ nigamo. Katamañca, puṇṇa, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ? Idaṁ vuccati, puṇṇa, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ. Idha, puṇṇa, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharoti. So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacī
So I have heard. At one time the Buddha was staying in the land of the Koliyans, where they have a town named Haliddavasana. And what are dark and bright deeds with dark and bright results? These are called dark and bright deeds with dark and bright results. It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. Having made these choices, they are reborn in a world that is both hurtful and pleasing, where hurtful and pleasing contacts strike them. Touched by
このように私は聞いた。ある時、世尊はコーリヤ族の地に滞在しておられた。その地にハリッダヴァサナという名の町があった。では、黒にして明るき業、暗くして明るき異熟を伴う業とは何か。これを黒にして明るき業、暗くして明るき異熟を伴う業と呼ぶ。すなわち、ある者が身・口・意によって、苦痛をもたらす思いと悦楽をもたらす思いの両方を起こす時である。かかる思いを起こしたることにより、その者は苦痛と悦楽の両方が混在する世界に再生し、そこにおいて苦痛と悦楽の両方を伴う触が彼を打つ。その触に触れられて、
⚠ 自己責任論に誤解されやすい
業・因果
中部経典
趣旨一致
長
‘Atthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; ‘natthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; ‘attanāva attānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; ‘attanāva anattānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; ‘anattanāva attānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; atha vā panassa evaṁ diṭṭhi hoti: ‘yo me ayaṁ attā vado vedeyyo tatra tatra kalyāṇapāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedeti so kho pana me ayaṁ attā nicco d
The view: ‘My self survives.’ The view: ‘My self does not survive.’ The view: ‘I perceive the self with the self.’ The view: ‘I perceive what is not-self with the self.’ The view: ‘I perceive the self with what is not-self.’ Or they have such a view: ‘This self of mine is he, the one who speaks, the one who knows, who experiences the results of good and bad deeds in all the different realms. This self is permanent, everlasting, eternal, and imperishable, and will last forever and ever.’ This is
「わが自我は存続する」という見解、「わが自我は存続しない」という見解、「我をもって我を知覚する」という見解、「我をもって非我を知覚する」という見解、「非我をもって我を知覚する」という見解。あるいはまた、かくのごとき見解を抱く者がある。「この我こそは、語る者、知る者、あらゆる異なる境界において善悪の業の果報を受ける者に他ならない。この我は常住にして、永続し、久遠にして、不壊であり、永遠に存続し続けるであろう」と。これが
⚠ 初学者には難しい
業・因果
中部経典
趣旨一致
長
Samaṇo khalu, bho, gotamo bahūnaṁ ācariyapācariyo …pe… Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo …pe… Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya …pe… Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnā khattiyakulā …pe… Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā …pe… Samaṇaṁ khalu, bho, gotamaṁ tiroraṭṭhā tirojanapadā saṁpucchituṁ āgacchanti …pe… Samaṇaṁ khalu, bho, gotamaṁ anekāni devatāsahassāni pāṇehi saraṇaṁ gat
He’s a tutor of tutors. … He has ended sensual desire, and is rid of caprice. … He teaches the efficacy of deeds and action. He doesn’t wish any harm upon the community of brahmins. … He went forth from an eminent family of unbroken aristocratic lineage. … He went forth from a rich, affluent, and wealthy family. … People come from distant lands and distant countries to question him. … Many thousands of deities have gone for refuge for life to him. … “Well then, gentlemen, listen to why it’s appr
⚠ 自己責任論に誤解されやすい
業・因果
中部経典
趣旨一致
長
Yāva subhāsitañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena: Upaniyyati hi, bho raṭṭhapāla, loko addhuvo. bhavaṁ raṭṭhapālo āha. Imassa, bho raṭṭhapāla, bhāsitassa kathaṁ attho daṭṭhabbo”ti? “Taṁ kiṁ maññasi, mahārāja, tvaṁ vīsativassuddesikopi paṇṇavīsativassuddesikopi hatthismimpi katāvī assasmimpi katāvī rathasmimpi katāvī dhanusmimpi katāvī tharusmimpi katāvī ūrubalī bāhubalī alamatto saṅgāmāvacaro”ti? “Ahosiṁ ahaṁ, bho raṭṭhapāla, vīsativassuddesikopi paṇṇavīsativassuddesiko
how well said this was by the Buddha. For the world is indeed unstable and swept away. So the worthy Raṭṭhapāla said. How should I see the meaning of this statement?” “What do you think, great king? When you were twenty or twenty-five years of age, were you proficient at riding elephants, horses, and chariots, and at archery and swordsmanship? Were you strong in thigh and arm, capable, and battle-hardened?” “I was, worthy Raṭṭhapāla. Sometimes it seems as if I had superpowers then. I don’t see a
業・因果
中部経典
趣旨一致
長
Idha pana, māṇava, ekacco itthī vā puriso vā anissāmanako hoti; So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati mahesakkho hoti. Idha, māṇava, ekacco itthī vā puriso vā na dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. So tena kammena evaṁ samattena evaṁ samād
But take some woman or man who is not jealous … Because of undertaking such deeds, after death they’re reborn in a heavenly realm … or if they return to the human realm, they’re illustrious … Take some woman or man who doesn’t give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. Because of undertaking such deeds, after death they’re reborn in a place of loss … or if they return to the human realm, they’re poor
業・因果
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趣旨一致
長
abhivādetabbaṁ na abhivādeti, paccuṭṭhātabbaṁ na paccuṭṭheti, āsanārahassa na āsanaṁ deti, maggārahassa na maggaṁ deti, sakkātabbaṁ na sakkaroti, garukātabbaṁ na garukaroti, mānetabbaṁ na māneti, pūjetabbaṁ na pūjeti. So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati nīcakulīno hoti. Idha pana, m
They don’t bow to those they should bow to. They don’t rise up for them, offer them a seat, make way for them, or honor, respect, esteem, or venerate those who are worthy of such. Because of undertaking such deeds, after death they’re reborn in a place of loss … or if they return to the human realm, they’re reborn in a low class family … But take some woman or man who is not obstinate and arrogant … Because of undertaking such deeds, after death they’re reborn in a heavenly realm … or if they re
業・因果
中部経典
趣旨一致
長
“Acchariyaṁ, bho raṭṭhapāla, abbhutaṁ, bho raṭṭhapāla. Yāva subhāsitaṁ cidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena: Atāṇo hi, bho raṭṭhapāla, loko anabhissaro. Imassa pana, bho raṭṭhapāla, bhāsitassa kathaṁ attho daṭṭhabbo”ti? “Taṁ kiṁ maññasi, mahārāja, atthi te koci anusāyiko ābādho”ti? “Atthi me, bho raṭṭhapāla, anusāyiko ābādho. Appekadā maṁ, bho raṭṭhapāla, mittāmaccā ñātisālohitā parivāretvā ṭhitā honti: ‘idāni rājā korabyo kālaṁ karissati, idāni rājā korabyo kālaṁ karissa
“It’s incredible, worthy Raṭṭhapāla, it’s amazing, how well said this was by the Buddha. For the world indeed has no shelter and no savior. How should I see the meaning of this statement?” “What do you think, great king? Do you have any chronic ailments?” “Yes, I do. Sometimes my friends and colleagues, relatives and kin surround me, thinking: ‘Now the king will die! Now the king will die!’” Now at that time a gentleman named Raṭṭhapāla, the son of the leading clan in Thullakoṭṭhika, was sitting
業・因果
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趣旨一致
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Atha kho raṭṭhapālassa kulaputtassa etadahosi: “yathā yathā khvāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti. Saṁvijjati kho, bho raṭṭhapāla, imasmiṁ rājakule pahūtaṁ hiraññasuvaṇṇaṁ bhūmigatañca vehāsagatañca. Atha kho aññe imaṁ bhogaṁ paṭipajjissanti; ahaṁ pana yathākammaṁ gamissāmī”ti. “Idaṁ kho taṁ
He thought, “As I understand the Buddha’s teaching, it’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?” In this royal court you can find abundant gold, both coined and uncoined, stored above and below ground. Yet you said: Rather, others will take over this property, while I pass on according to my deeds.” “This is what the Budd
⚠ 自己責任論に誤解されやすい
業・因果
中部経典
趣旨一致
長
Ayaṁ vuccati, bhikkhave: ‘bhikkhu sināto antarena sinānenā’”ti. Tena kho pana samayena sundarikabhāradvājo brāhmaṇo bhagavato avidūre nisinno hoti. Atha kho sundarikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “gacchati pana bhavaṁ gotamo bāhukaṁ nadiṁ sināyitun”ti? “Kiṁ, brāhmaṇa, bāhukāya nadiyā? Kiṁ bāhukā nadī karissatī”ti? “Lokkhasammatā hi, bho gotama, bāhukā nadī bahujanassa, puññasammatā hi, bho gotama, bāhukā nadī bahujanassa, bāhukāya pana nadiyā bahujano pāpakammaṁ kataṁ pavāhetī”ti. “
This is called a mendicant who is bathed with the inner bathing.” Now at that time the brahmin Bhāradvāja of Sundarikā was sitting not far from the Buddha. He said to the Buddha, “But does the worthy Gotama go to the river Bāhuka to bathe?” “Brahmin, why go to the river Bāhuka? What can the river Bāhuka do?” “Many people deem that the river Bāhukā leads to a heavenly world and bestows merit. And many people rinse off their bad deeds in the river Bāhukā.” “Suppose, mendicants, there was a cloth t
これを「内なる沐浴によって沐浴した比丘」と呼ぶのである。
さて、その時、スンダリカーのバーラドヴァージャ婆羅門が、世尊の近くに座っていた。彼は世尊に申し上げた。「しかし、尊きゴータマ様は、バーフカー河に沐浴に赴かれるのでしょうか。」「婆羅門よ、バーフカー河に何ゆえ赴くのか。バーフカー河が何をなし得るというのか。」「多くの人々は、バーフカー河は天界へと導き、功徳をもたらすと考えております。そして多くの人々が、バーフカー河において己の悪業を洗い流しております。」「比丘たちよ、たとえば、或る布があったとして――」
⚠ 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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中部経典
趣旨一致
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Kammassakā, māṇava, sattā kammadāyādā kammayonī kammabandhū kammappaṭisaraṇā. Kammaṁ satte vibhajati yadidaṁ— hīnappaṇītatāyā”ti. Evaṁ vutte, subho māṇavo todeyyaputto bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotam
Sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. It is deeds that divide beings into inferior and superior.” When he had spoken, Subha said to him, “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the Teaching clear in many ways.
⚠ 自己責任論に誤解されやすい
業・因果
中部経典
趣旨一致
中
Na hi naṁ sodhaye pāpakamminaṁ. Suddhassa ve sadā phaggu, Suddhassuposatho sadā; Suddhassa sucikammassa, Sadā sampajjate vataṁ; Idheva sināhi brāhmaṇa, Sabbabhūtesu karohi khemataṁ. Sace musā na bhaṇasi, sace pāṇaṁ na hiṁsasi; “Bāhukaṁ adhikakkañca,
from their bad deeds. For the pure in heart it’s always the spring festival or the sabbath. For the pure in heart and clean of deed, their vows will always be fulfilled. It’s here alone that you should bathe, brahmin, making yourself a sanctuary for all creatures. And if you speak no lies, nor harm any living creature, “The Bāhukā and the Adhikakkā,
悪しき行いより離れたる者にとって、清らかなる心の者にとっては、常に春の祝祭の日であり、常に布薩の日である。心清らかにして行い潔き者には、その誓願は必ずや成就されるであろう。バラモンよ、汝はまさにここにおいてこそ沐浴すべきである。すべての生きとし生けるものにとっての帰依処と汝自らなるがよい。そして、もし汝が虚言を語らず、いかなる生命をも傷つけることなくあるならば、「バーフカー川もアディカッカー川も、
⚠ 自己責任論に誤解されやすい
業・因果
中部経典
趣旨一致
長
“Na kho ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājānāmi. Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājāneyyan”ti. “Tena hi, māṇava, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. “Evaṁ, bho”ti kho subho māṇavo todeyyaputto bhagavato paccassosi. Bhagavā etadavoca: “Idha, māṇava, ekacco itthī vā puriso vā pāṇātipātī hoti luddo lohita
“I don’t understand the meaning of what the worthy Gotama has said in brief, without explaining the details. Worthy Gotama, please teach me this matter in detail so I can understand the meaning.” “Well then, student, listen and apply your mind well, I will speak.” “Yes, worthy sir,” replied Subha. The Buddha said this: “Take some woman or man who kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings. Because of undertaking such deeds, when their bo
経典データの出典: SuttaCentral（CC0ライセンス）