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Api nu te āgantvā āroceyyuṁ— itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti? “No hidaṁ, bho kassapa. “Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti: Idānime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā visaṁ vā khādeyyuṁ, satthaṁ vā āhareyyuṁ, ubbandhitvā vā kālaṁ kareyyuṁ, papāte vā papateyyuṁ. Yasmā ca kho ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā na evaṁ jānanti: ‘ito no matānaṁ seyyo bhavissatī’ti, tasmā ime bhonto samaṇ
Would they come back to tell you that there is an afterlife?” “No, worthy Kassapa. “Even though the worthy Kassapa says this, still I think that they’d drink poison, take their lives, hang themselves, or throw themselves off a cliff. They mustn’t know that things are going to be better for them after death. That’s why they are ethical, of good character, wanting to live and not wanting to die, wanting to be happy and recoiling from pain.’ This is the method by which I prove that there is no afte
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“Atthi pana, rājañña, pariyāyo …pe… atthi, bho kassapa, pariyāyo …pe… yathā kathaṁ viya, rājaññā”ti? “Idhāhaṁ, bho kassapa, passāmi samaṇabrāhmaṇe sīlavante kalyāṇadhamme jīvitukāme amaritukāme sukhakāme dukkhapaṭikūle. Tassa mayhaṁ, bho kassapa, evaṁ hoti— sace kho ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā evaṁ jāneyyuṁ: ‘ito no matānaṁ seyyo bhavissatī’ti. 2.6. Gabbhinīupamā “Tena hi, rājañña, upamaṁ te karissāmi. Evaṁ vutte, sā brāhmaṇī taṁ māṇavakaṁ etadavoca:
“Can you prove it?” “I can.” “How, exactly, chieftain?” “Well, I see ascetics and brahmins who are ethical, of good character, who want to live and don’t want to die, who want to be happy and recoil from pain. I think to myself, ‘If those ascetics and brahmins knew that things were going to be better for them after death, 2.6. The Simile of the Pregnant Woman “Well then, chieftain, I shall give you a simile. But the brahmin lady said,
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3.1.2. Ekaccasassatavāda Santi, bhikkhave, eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi? Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti? Santi, bhi
3.1.2. Partial Eternalism There are some ascetics and brahmins who are partial eternalists, who assert that the self and the cosmos are partially eternal and partially not eternal on four grounds. And what are the four grounds on which they rely? And what is the third ground on which they rely? There are gods named ‘malevolent’. They spend too much time gazing at each other, so they grow angry with each other, and their bodies and minds get tired. They pass away from that host of gods. It’s poss
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niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti. Ye pana mayaṁ ahumhā manopadosikā, te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyimhā. Te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsimhā, te mayaṁ aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Evaṁ mayaṁ tamhā kāyā cutā aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā’ti. Idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekacc
They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity. But we who were malevolent spent too much time gazing at each other, we grew angry with each other, our bodies and minds got tired, and we passed away from that host of gods. We are impermanent, not lasting, short-lived, liable to pass away, and have come to this place.’ This is the third ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal. And wha
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“Tā hi nāma, rājañña, tuyhaṁ jīvantassa jīvantiyo jīvaṁ na passissanti pavisantaṁ vā nikkhamantaṁ vā. Kiṁ pana tvaṁ kālaṅkatassa jīvaṁ passissasi pavisantaṁ vā nikkhamantaṁ vā. “Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti: ‘tena hi, bho, imaṁ purisaṁ jīvantaṁyeva tulāya tuletvā jiyāya anassāsakaṁ māretvā punadeva tulāya tulethā’ti. Te me ‘sādhū’ti paṭissutvā taṁ purisaṁ jīvantaṁyeva tulāya tuletvā jiyāya anassāsakaṁ māretvā punadeva tulāya tulenti. Yadā so jīvati, tadā lahutaro c
“So if they couldn’t even see your soul entering or leaving while you were still alive, how could you see the soul of a dead man? “Even though the worthy Kassapa says this, still I think that ‘Well then, sirs, weigh this man with scales while he’s still alive. Then strangle him with a bowstring, and when he’s dead, weigh him again.’ They agree, and do what I ask. So long as they are alive, they’re lighter, softer, more flexible. But when they die they become heavier, stiffer, less flexible. This
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Bhagavato pana mayaṁ, bhante, accayena na labhissāma manobhāvanīye bhikkhū dassanāya, na labhissāma payirupāsanāyā”ti. “Cattārimāni, ānanda, saddhassa kulaputtassa dassanīyāni saṁvejanīyāni ṭhānāni. Ye hi keci, ānanda, cetiyacārikaṁ āhiṇḍantā pasannacittā kālaṁ karissanti, sabbe te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissantī”ti. Katamāni cattāri? ‘Idha tathāgato jāto’ti, ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ. ‘Idha tathāgato anuttaraṁ sammāsambodhiṁ abh
But when the Buddha has passed, we won’t get to see the esteemed mendicants or to pay homage to them.” “Ānanda, a faithful gentleman should go to see these four inspiring places. Anyone who passes away while on pilgrimage to these shrines will, when their body breaks up, after death, be reborn in a good place, a heavenly realm.” What four? Thinking: ‘Here the Realized One was born!’—that is an inspiring place. Thinking: ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’—
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yathā kathaṁ viya, rājaññā”ti? “Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti: ‘ayaṁ te, bhante, coro āgucārī, imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti. Tyāhaṁ evaṁ vadāmi: 2.10. Aggikajaṭilaupamā “Tena hi, rājañña, upamaṁ te karissāmi. ‘na kho me taṁ patirūpaṁ yaṁ me pekkhamānassa manussabhūto kālaṅkareyya; yannūnāhaṁ imaṁ dārakaṁ assamaṁ netvā āpādeyyaṁ poseyyaṁ vaḍḍheyyan’ti. Atha kho so aggiko jaṭilo taṁ dārakaṁ assamaṁ netvā āpādesi posesi vaḍḍhesi.
“How, exactly, chieftain?” “Suppose they were to arrest a bandit, a criminal and present him to me, saying, ‘Sir, this is a bandit, a criminal. Punish him as you will.’ I say to them, 2.10. The Simile of the Fire-Worshiping Matted-Hair Ascetic “Well then, chieftain, I shall give you a simile. ‘It’s not proper for me to look on while a human being dies. Why don’t I bring this boy back to my hermitage, nurse him, provide for him, and raise him?’ So that’s what he did.
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3.2. Aparantakappika Santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino, aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi? 3.2.1. Saññīvāda Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi. ‘Nevanta
3.2. Theories About the Final End There are some ascetics and brahmins who theorize about the final end, and assert various hypotheses concerning the final end on forty-four grounds. And what are the forty-four grounds on which they rely? 3.2.1. Percipient Life After Death There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a percipient form on sixteen grounds. neither finite nor infinite … of unified perception … of diverse pe
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‘Anantavā attā hoti …. ‘Antavā ca anantavā ca attā hoti …. Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti, sabbe te imeheva soḷasahi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā … Tassa tattha ekakassa dīgharattaṁ nivusitattā anabhirati paritassanā uppajjati: ‘aho vata aññepi sattā itthattaṁ āgacc
infinite … both finite and infinite … These are the sixteen grounds on which those ascetics and brahmins assert that the self lives on after death in a percipient form. Any ascetics and brahmins who assert that the self lives on after death in a percipient form do so on one or other of these sixteen grounds. Outside of this there is none. But after staying there all alone for a long time, they become dissatisfied and anxious: ‘Oh, if only other beings would come to this place.’ Then other sentie
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Atthi kho, bho, añño attā dibbo rūpī kāmāvacaro kabaḷīkārāhārabhakkho. Taṁ tvaṁ na jānāsi na passasi. Tamahaṁ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti. Tamañño evamāha: ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā dibbo rūp
There is another self that is heavenly, formed, sensual, consuming edible food. You don’t know or see that. But I know it and see it. Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ That is how some assert the annihilation of an existing being. But someone else says to them: ‘<em>That</em> self of which you speak does exist, I don’t deny it. But that’s not how <em>this</em> self becomes rightl
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Tamahaṁ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti. Tamañño evamāha: ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā “ananto ākāso”ti ākāsān
But I know it and see it. Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ That is how some assert the annihilation of an existing being. But someone else says to them: ‘<em>That</em> self of which you speak does exist, I don’t deny it. But that’s not how <em>this</em> self becomes rightly annihilated. There is another self which has gone totally beyond perceptions of form. With the disappearan
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‘atthi kho, bho, so attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso viññāṇañcāyatanaṁ samatikkamma “natthi kiñcī”ti ākiñcaññāyatanūpago. Taṁ tvaṁ na jānāsi na passasi. Tamahaṁ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti. Tamañño evamāha: ‘att
‘<em>That</em> self of which you speak does exist, I don’t deny it. But that’s not how <em>this</em> self becomes rightly annihilated. There is another self that has gone totally beyond the dimension of infinite consciousness. Aware that “there is nothing at all”, it’s been reborn in the dimension of nothingness. You don’t know or see that. But I know it and see it. Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes r
⚠ 自己責任論に誤解されやすい
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Atthi kho, bho, añño attā sabbaso ākiñcaññāyatanaṁ samatikkamma “santametaṁ paṇītametan”ti nevasaññānāsaññāyatanūpago. Taṁ tvaṁ na jānāsi na passasi. Tamahaṁ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti. Imehi kho te, bhikkhave, samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi. Ye hi ke
There is another self that has gone totally beyond the dimension of nothingness. Aware that “this is peaceful, this is sublime”, it’s been reborn in the dimension of neither perception nor non-perception. You don’t know or see that. But I know it and see it. Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ That is how some assert the annihilation of an existing being. These are the seven ground
⚠ 自己責任論に誤解されやすい
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Santi, bhikkhave, eke samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi? ‘Rūpī attā hoti arogo paraṁ maraṇā asaññī’ti naṁ paññapenti. ‘Arūpī attā hoti arogo paraṁ maraṇā asaññī’ti naṁ paññapenti. ‘Rūpī ca arūpī ca attā hoti …pe…. ‘Nevarūpī nārūpī attā hoti …. ‘Antavā attā hoti …. ‘Anantavā attā hot
There are some ascetics and brahmins who speak of extinguishment in this life. They assert ultimate extinguishment for an existing being in this life on five grounds. And what are the five grounds on which they rely? They assert: ‘The self is healthy and non-percipient after death, and it is formed … formless … both formed and formless … neither formed nor formless … finite … infinite … both finite and infinite … neither finite nor infinite.’
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Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā. Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā asaññīvādā uddhamāghātan
Any ascetics and brahmins who theorize about the first beginning or the final end do so on one or other of these sixty-two grounds. Outside of this there is none. These are the eight grounds on which those ascetics and brahmins assert that the self lives on after death in a non-percipient form. Any ascetics and brahmins who assert that the self lives on after death in a non-percipient form do so on one or other of these eight grounds. Outside of this there is none. The Realized One understands t
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Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. Tatra, bhikk
or that the self lives on after death in a neither percipient nor non-percipient form on eight grounds … or they assert the annihilation of an existing being on seven grounds … or they assert ultimate extinguishment for an existing being in this life on five grounds … they theorize about the final end on these forty-four grounds … When those ascetics and brahmins theorize about the first beginning and the final end on these sixty-two grounds, these things are only the feeling of those who do not
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Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi phassapaccayā. 3.2.3. Nevasaññīnāsaññīvāda Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā, uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi? Tatra, bhikkhave, ye t
or they assert that the self and the cosmos arose anomalously on two grounds … 3.2.3. Neither Percipient Nor Non-Percipient Life After Death There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a neither percipient nor non-percipient form on eight grounds. And what are the eight grounds on which they rely? they theorize about the first beginning on these eighteen grounds … or they assert that the self lives on after death in a p
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Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi phassapaccayā. Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi phassapaccayā. 4.3. Netaṁṭhānaṁvijjativāra ‘Rūpī attā hoti arogo paraṁ maraṇā nevasaññīnāsaññ
they theorize about the final end on these forty-four grounds … When those ascetics and brahmins theorize about the first beginning and the final end on these sixty-two grounds, that too is dependent on contact. 4.3. Not Possible They assert: ‘The self is healthy and neither percipient nor non-percipient after death, and it is formed … formless … both formed and formless … neither formed nor formless … finite … infinite … both finite and infinite …
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‘Nevantavā nānantavā attā hoti arogo paraṁ maraṇā nevasaññīnāsaññī’ti naṁ paññapenti. Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi … Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparanta
neither finite nor infinite.’ These are the eight grounds on which those ascetics and brahmins assert that the self lives on after death in a neither percipient nor non-percipient form. Any ascetics and brahmins who assert that the self lives on after death in a neither percipient nor non-percipient form do so on one or other of these eight grounds. Outside of this there is none. Now, when those ascetics and brahmins theorize about the first beginning and the final end on these sixty-two grounds
死
長部経典
趣旨一致
長
‘indamavhayāma, somamavhayāma, varuṇamavhayāma, īsānamavhayāma, pajāpatimavhayāma, brahmamavhayāma, mahiddhimavhayāma, yamamavhayāmā’ti. Te vata, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā avhāyanahetu vā āyācanahetu vā patthanahetu vā abhinandanahetu vā kāyassa bhedā paraṁ maraṇā brahmānaṁ sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati. Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā
‘We call upon Indra! We call upon Soma! We call upon Varuṇa! We call upon Īsāna! We call upon the Progenitor! We call upon the Divinity! We call upon Mahiddhi! We call upon Yama!’ So long as they proceed in this way it’s impossible that they will, when the body breaks up, after death, be reborn in the company of Divinity. Suppose the river Aciravatī was full to the brim so a crow could drink from it. Then along comes a person who wants to cross over to the far shore. But while still on the near
経典データの出典: SuttaCentral（CC0ライセンス）