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Mayañhi pubbe manomayā ahumhā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ aṭṭhamhā. Tesaṁ no amhākaṁ kadāci karahaci dīghassa addhuno accayena rasapathavī udakasmiṁ samatani. Atha kho, vāseṭṭha, aññataro satto lolajātiko sakaṁ bhāgaṁ parirakkhanto aññataraṁ bhāgaṁ adinnaṁ ādiyitvā paribhuñji. Aññe pāṇinā pahariṁsu, aññe leḍḍunā pahariṁsu, aññe daṇḍena pahariṁsu. Tadagge kho, vāseṭṭha, adinnādānaṁ paññāyati, garahā paññāyati, musāvādo paññāyati, daṇḍādānaṁ paññāyati.
For we used to be mind-made, feeding on rapture, self-luminous, wandering in midair, steadily glorious, and we remained like that for a very long time. After a very long period had passed, the earth’s nectar curdled in the water. Now, one of those beings was reckless. While guarding their own share they took another’s share without it being given, and ate it. And then they struck that being, some with fists, others with stones, and still others with rods. From that day on stealing was found, and
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“disvāva ahaṁ taṁ bhagavantaṁ gamissāmi arahantaṁ sammāsambuddhan”ti. Atha kho sīho samaṇuddeso yenāyasmā nāgito tenupasaṅkami; upasaṅkamitvā āyasmantaṁ nāgitaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho sīho samaṇuddeso āyasmantaṁ nāgitaṁ etadavoca: “ete, bhante kassapa, sambahulā kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā idhūpasaṅkantā bhagavantaṁ dassanāya; oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṁ idhūpasaṅkanto bhagavantaṁ dassanāya, sādhu, bhante kassapa, labh
“I’ll go only after I’ve seen the Blessed One, the perfected one, the fully awakened Buddha.” Then the novice Sīha approached Nāgita. He bowed, stood to one side, and said to Nāgita, “Honorable Kassapa, these several brahmin emissaries from Kosala and Magadha, and also Oṭṭhaddha the Licchavi together with a large assembly of Licchavis, have come here to see the Buddha. It’d be good if these people got to see the Buddha.” “Well then, Sīha, tell the Buddha yourself.” “Yes, sir,” replied Sīha. He w
⚠ 出家者向けの文脈
自己
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Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṁ vadeyyuṁ: Gotamasāvakasaṅgho ime dhamme anavasesaṁ samādāya vattati, yaṁ vā pana bhonto pare gaṇācariyasāvakasaṅghā’ti. Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṁseyyuṁ. 2. Ariyaaṭṭhaṅgikamagga Atthi, kassapa, maggo atthi paṭipadā, yathāpaṭipanno sāmaññeva ñassati sāmaṁ dakkhati: ‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’
It’s possible that they might say: ‘The ascetic Gotama’s disciples proceed having totally undertaken those skillful things, compared with the disciples of other tutors.’ And that’s how, when sensible people pursue the matter, they will mostly praise us. 2. The Noble Eightfold Path There is, Kassapa, a path, there is a practice, practicing in accordance with which you will know and see for yourself: ‘Only the ascetic Gotama’s words are timely, true, and meaningful, in line with the teaching and t
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Atha kiṁ carahi te ayaṁ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito: ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: “evaṁpasanno ahaṁ, bhante, bhagavati, na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan”ti. “Uḷārā kho te
what then are you doing, making such a grand and bold statement, roaring such a definitive, categorical lion’s roar?” At one time the Buddha was staying near Nāḷandā in Pāvārika’s mango grove. Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, I have such confidence in the Buddha that I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.” “That’s a grand an
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Nanu etaṁ, ānanda, mayā paṭikacceva akkhātaṁ: ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo. Taṁ kutettha, ānanda, labbhā, yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjīti netaṁ ṭhānaṁ vijjati’. Yaṁ kho panetaṁ, ānanda, tathāgatena cattaṁ vantaṁ muttaṁ pahīnaṁ paṭinissaṭṭhaṁ ossaṭṭho āyusaṅkhāro, ekaṁsena vācā bhāsitā: ‘na ciraṁ tathāgatassa parinibbānaṁ bhavissati. Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī’ti. Tañca tathāgato jīvitahetu puna paccāva
Did I not prepare for this when I explained that we must be parted and separated from all we hold dear and beloved? How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out? The Realized One has discarded, eliminated, released, given up, relinquished, and surrendered the life force. He has categorically stated: ‘The full extinguishment of the Realized One will be soon. Three months from now the Realized One will be fully extinguished.’ It’s
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Acchariyaṁ, bhante, abbhutaṁ, bhante, tathāgatassa appicchatā santuṭṭhitā sallekhatā. Yatra hi nāma tathāgato evaṁmahiddhiko evaṁmahānubhāvo. Atha ca pana nevattānaṁ pātukarissatī”ti. “Passa kho tvaṁ, udāyi, ‘tathāgatassa appicchatā santuṭṭhitā sallekhatā. Yatra hi nāma tathāgato evaṁmahiddhiko evaṁmahānubhāvo, atha ca pana nevattānaṁ pātukarissati’. Ekamekañcepi ito, udāyi, dhammaṁ aññatitthiyā paribbājakā attani samanupasseyyuṁ, te tāvatakeneva paṭākaṁ parihareyyuṁ. Atha kho bhagavā āyasmantaṁ
It’s incredible, sir, it’s amazing! The Realized One has so few wishes, such contentment, such self-effacement! For even though the Realized One has such power and might, he will not make a display of himself.” “See, Udāyī, how the Realized One has so few wishes, such contentment, such self-effacement. For even though the Realized One has such power and might, he will not make a display of himself. If the wanderers following other religions were to see even a single one of these qualities in the
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“Oḷārikaṁ kho ahaṁ, bhante, attānaṁ paccemi rūpiṁ cātumahābhūtikaṁ kabaḷīkārāhārabhakkhan”ti. “Oḷāriko ca hi te, poṭṭhapāda, attā abhavissa rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho. Evaṁ santaṁ kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā. Tiṭṭhateva sāyaṁ, poṭṭhapāda, oḷāriko attā rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhant
“I believe in a solid self, sir, which is formed, made up of the four principal states, and consumes edible food.” “Suppose there were such a solid self, Poṭṭhapāda. In that case, perception would be one thing, the self another. Here is another way to understand how perception and self are different things. So long as that solid self remains, still some perceptions arise in a person and others cease. That is a way to understand how perception and self are different things.” “Sir, I believe in a
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“Arūpiṁ kho ahaṁ, bhante, attānaṁ paccemi saññāmayan”ti. “Arūpī ca hi te, poṭṭhapāda, attā abhavissa saññāmayo, evaṁ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā. Tiṭṭhateva sāyaṁ, poṭṭhapāda, arūpī attā saññāmayo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. Imināpi kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā”ti. “Sakkā
“Sir, I believe in a formless self which is made of perception.” “Suppose there were such a formless self, Poṭṭhapāda. In that case, perception would be one thing, the self another. Here is another way to understand how perception and self are different things. So long as that formless self remains, still some perceptions arise in a person and others cease. That too is a way to understand how perception and self are different things.” “But, sir, am I able to know whether perception is a person’s
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Na kho pana mayaṁ kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāma: Evaṁ vutte, poṭṭhapādo paribbājako te paribbājake etadavoca: “ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāmi: 2. Cittahatthisāriputtapoṭṭhapādavatthu Atha kho dvīhatīhassa accayena citto ca hatthisāriputto poṭṭhapādo ca paribbājako yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā citto hatthisāriputto bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Poṭṭhapādo pana paribbājako bhagavatā saddhiṁ s
We understand that the ascetic Gotama didn’t give any categorical teaching at all regarding whether the cosmos is eternal and so on.” When they said this, Poṭṭhapāda said to them, “I too understand that the ascetic Gotama didn’t give any categorical teaching at all regarding whether the cosmos is eternal and so on. 2. On Citta Hatthisāriputta Then after two or three days had passed, Citta Hatthisāriputta and Poṭṭhapāda went to see the Buddha. Citta Hatthisāriputta bowed and sat down to one side.
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‘anantavā loko’ti kho, poṭṭhapāda … Santi, poṭṭhapāda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: Tyāhaṁ evaṁ vadāmi: ‘api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā’ti? Iti puṭṭhā ‘no’ti vadanti. Tyāhaṁ evaṁ vadāmi: ‘api pana tumhe āyasmanto jānātha: “ayaṁ maggo ayaṁ paṭipadā ekantasukhassa lokassa sacchikiriyāyā”’ti? Iti puṭṭhā ‘no’ti vadanti. Tyāhaṁ evaṁ vadāmi:
‘The cosmos is infinite’ … There are some ascetics and brahmins who have this doctrine and view: I say to them, ‘But have you perceived a perfectly happy self for a single day or night, or even half a day or night?’ Asked this, they say, ‘No.’ I say to them, ‘But do you know a path and a practice to realize a perfectly happy world?’ Asked this, they say, ‘No.’ I say to them,
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yassa te tathāgato pacchimaṁ piṇḍapātaṁ paribhuñjitvā parinibbuto. Sammukhā metaṁ, āvuso cunda, bhagavato sutaṁ sammukhā paṭiggahitaṁ: dveme piṇḍapātā samasamaphalā samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṁsatarā ca. Katame dve? Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: “Dadato puññaṁ pavaḍḍhati, Saṁyamato veraṁ na cīyati; Kusalo ca jahāti pāpakaṁ, Rāgadosamohakkhayā sanibbuto”ti. Catuttho bhāṇavāro.
in that the Realized One was fully quenched after eating his last almsmeal from you. I have heard and learned this in the presence of the Buddha. There are two almsmeal offerings that have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings. What two? Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: “A giver’s merit grows; enmity doesn’t build up when you have self-control. A skillful person gives up bad t
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Tamañño evamāha: ‘na kho pana metaṁ, bho, evaṁ bhavissati. Saññā hi, bho, purisassa attā. Sā ca kho upetipi apetipi. Yasmiṁ samaye upeti, saññī tasmiṁ samaye hoti. Yasmiṁ samaye apeti, asaññī tasmiṁ samaye hotī’ti. Ittheke abhisaññānirodhaṁ paññapenti. Tamañño evamāha: ‘na kho pana metaṁ, bho, evaṁ bhavissati. “tiṭṭhatesā, bhante, kathā, yāya mayaṁ etarahi kathāya sannisinnā.
But someone else says: ‘That’s not how it is, good fellows! Perception is a person’s self, which enters and departs. When it enters, you become percipient. When it departs, you become non-percipient.’ That’s how some describe the cessation of perception. But someone else says: ‘That’s not how it is, good fellows! “Sir, leave aside what we were sitting talking about just now.
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sayaṅkatañca paraṅkatañca sukhadukkhaṁ … asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ, idameva saccaṁ moghamaññan’ti. Yepi te, cunda, aparantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā. Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi? Katame ca te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. Santi kho, cunda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti. Santi
or made by both oneself and another, or they have arisen anomalously, not made by oneself or another. This is the only truth, anything else is futile.’ I have explained to you as they should be explained the views that some rely on regarding the final end. Shall I explain them to you in the wrong way? What are the views that some rely on regarding the first beginning? There are some ascetics and brahmins who have this doctrine and view: ‘The self and the cosmos are eternal. This is the only trut
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Imāyapi kho ahaṁ, cunda, paññattiyā neva attanā samasamaṁ samanupassāmi kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṁ adhipaññatti. ‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti. Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘atthi nu kho idaṁ, āvuso, vuccati: “sassato attā ca loko cā”’ti? Yañca kho te evamāhaṁsu: ‘idameva saccaṁ moghamaññan’ti. Taṁ tesaṁ nānujānāmi. Taṁ kissa hetu?
I don’t see any such expositions that are equal to my own, still less superior. Rather, I am the one who is superior when it comes to the higher exposition. the self and the cosmos are eternal, and say, ‘Reverends, is this what you say, “The self and the cosmos are eternal”?’ But when they say, ‘Yes! This is the only truth, anything else is futile,’ I don’t grant that. Why is that?
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“yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti. Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti. Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekāni
“The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.”’ This is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths. They remember: ‘There, I was named
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Imināmahaṁ etaṁ jānāmi: Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti? Imināmahaṁ etaṁ jānāmi: “yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti. Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti. Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānaman
Because of this I know: And what is the second ground on which they rely? Because of this I know: “The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.”’ This is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal. It’s when some ascetic or brahmin—by dint of keen, resolute,
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“itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti. Bhavanto kho pana me saddhāyikā paccayikā, yaṁ bhavantehi diṭṭhaṁ, yathā sāmaṁ diṭṭhaṁ evametaṁ bhavissatī’ti. Te me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṁ pahiṇanti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. ‘itipi natthi paro loko, natthi sattā opapātikā, na
there is an afterlife. I trust you and believe you. Anything you see will be just as if I’ve seen it for myself.’ They agree to this. But they don’t come back to tell me, nor do they send a messenger. This is how I prove that there is no afterlife.” there is no afterlife.” “Can you prove it?” “I can.” “How, exactly, chieftain?” “Well, I have friends and colleagues, relatives and kin who refrain from killing living creatures and so on.
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Yepi te samaṇabrāhmaṇā evamāhaṁsu: “ananto ayaṁ loko apariyanto”ti, tesampi musā. Antavā ca ayaṁ loko ananto ca. Hoti kho so, bhikkhave, samayo, yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko saṁvaṭṭati. Saṁvaṭṭamāne loke yebhuyyena sattā ābhassarasaṁvattanikā honti. Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ tiṭṭhanti. Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti? Nevāyaṁ loko an
and so are those who say that the cosmos is infinite. The cosmos is both finite and infinite. There comes a time when, after a very long period has passed, this cosmos contracts. As the cosmos contracts, sentient beings are mostly headed for the realm of streaming radiance. There they are mind-made, feeding on rapture, self-luminous, wandering in midair, steadily glorious, and they remain like that for a very long time. And what is the fourth ground on which they rely? The cosmos is neither fini
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趣旨一致
長
Tassa tadeva cakkhu hoti te rūpā, tañcāyatanaṁ nappaṭisaṁvedeti. “Atthi pana, rājañña, pariyāyo …pe… Tadeva sotaṁ hoti te saddā, tañcāyatanaṁ nappaṭisaṁvedeti. Tadeva ghānaṁ hoti te gandhā, tañcāyatanaṁ nappaṭisaṁvedeti. Sāva jivhā hoti te rasā, tañcāyatanaṁ nappaṭisaṁvedeti. Sveva kāyo hoti te phoṭṭhabbā, tañcāyatanaṁ nappaṭisaṁvedeti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’
For him the eye itself is present, and so are those sights. Yet he does not experience that sense-field. “Can you prove it?” The ear itself is present, and so are those sounds. Yet he does not experience that sense-field. The nose itself is present, and so are those smells. Yet he does not experience that sense-field. The tongue itself is present, and so are those tastes. Yet he does not experience that sense-field. The body itself is present, and so are those touches. Yet he does not experience
自己
長部経典
趣旨一致
長
3.1.5. Adhiccasamuppannavāda Santi, bhikkhave, eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi? Santi, bhikkhave, asaññasattā nāma devā. Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti. Saññuppādā ca pana te devā tamh
3.1.5. Doctrines of Anomalous Origination There are some ascetics and brahmins who theorize about anomalous origination. They assert that the self and the cosmos arose anomalously on two grounds. And what are the two grounds on which they rely? There are gods named ‘non-percipient beings’. This is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos arose anomalously. When perception arises they pass away from that host of gods. It’s possible that one
経典データの出典: SuttaCentral（CC0ライセンス）