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Atthi, deva, govindassa brāhmaṇassa jotipālo nāma māṇavo putto paṇḍitataro ceva pitarā, alamatthadasataro ceva pitarā; yepissa pitā atthe anusāsi, tepi jotipālasseva māṇavassa anusāsaniyā”ti. “Evaṁ, kumārā”ti? “Evaṁ, devā”ti. Disampatissa rañño govindo nāma brāhmaṇo purohito ahosi. Disampatissa rañño reṇu nāma kumāro putto ahosi. Govindassa brāhmaṇassa jotipālo nāma māṇavo putto ahosi. Iti reṇu ca rājaputto jotipālo ca māṇavo aññe ca cha khattiyā iccete aṭṭha sahāyā ahesuṁ. Atha kho, bho, ahorat
He has a son named Jotipāla, who is even more astute and expert than his father. He should manage the affairs that were managed by his father.” “Is that so, my prince?” “That is so, sire.” He had a brahmin high priest named the Steward. Disampati’s son was the prince named Reṇu, while the Steward’s son was the student named Jotipāla. There were Reṇu the prince, Jotipāla the student, and six other aristocrats; these eight became friends. In due course the brahmin Steward passed away. At his passi
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“Evaṁ, bho”ti kho, bho, jotipālo māṇavo tassa purisassa paṭissutvā yena rājā disampati tenupasaṅkami; upasaṅkamitvā disampatinā raññā saddhiṁ sammodi; sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho, bho, jotipālaṁ māṇavaṁ rājā disampati etadavoca: “anusāsatu no bhavaṁ jotipālo, mā no bhavaṁ jotipālo anusāsaniyā paccabyāhāsi. Pettike taṁ ṭhāne ṭhapessāmi, govindiye abhisiñcissāmī”ti. Atha kho, bho, rājā disampati jotipālaṁ māṇavaṁ govindiye abhisiñci, taṁ petti
Then Jotipāla went to the king and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and the king said to him, “May you, Jotipāla, manage my affairs—please don’t turn me down! I shall appoint you to your father’s position, and anoint you as Steward.” So the king anointed him as Steward and appointed him to his father’s position. After his appointment, the Steward Jotipāla managed both the affairs that his father had managed, and other af
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17. Devatārocana Ekamidāhaṁ, bhikkhave, samayaṁ ukkaṭṭhāyaṁ viharāmi subhagavane sālarājamūle. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṁ ahosi. Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa khaṇḍatissaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. Eko sāvakānaṁ sannipāto ahosi aṭṭh
17. Being Informed by Deities This one time, mendicants, I was staying near Ukkaṭṭhā, in the Subhaga Forest at the root of a magnificent sal tree. He lived for 80,000 years. He was awakened at the root of a patala tree. He had a fine pair of chief disciples named Khaṇḍa and Tissa. He had three gatherings of disciples—one of 6,800,000, one of 100,000, and one of 80,000—all of them mendicants who had ended their defilements. He had as chief attendant a mendicant named Asoka. His father was King Ba
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‘Viññāṇapaccayā nāmarūpan’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā viññāṇapaccayā nāmarūpaṁ. Viññāṇañca hi, ānanda, mātukucchismiṁ na okkamissatha, api nu kho nāmarūpaṁ mātukucchismiṁ samuccissathā”ti? “No hetaṁ, bhante”. “Viññāṇañca hi, ānanda, mātukucchismiṁ okkamitvā vokkamissatha, api nu kho nāmarūpaṁ itthattāya abhinibbattissathā”ti? “No hetaṁ, bhante”. “Viññāṇañca hi, ānanda, daharasseva sato vocchijjissatha kumārakassa vā kumārikāya vā, api nu kho nāma
‘Consciousness is a requirement for name and form’—that’s what I said. And this is a way to understand how this is so. If consciousness were not conceived in the mother’s womb, would name and form coagulate there?” “No, sir.” “If consciousness, after being conceived in the mother’s womb, were to be miscarried, would name and form be born into this place?” “No, sir.” “If the consciousness of a young boy or girl were to be cut off, would name and form achieve growth, increase, and maturity?” “No,
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Atha kho, bho, mahāgovindo brāhmaṇo yena reṇu rājā tenupasaṅkami; upasaṅkamitvā reṇuṁ rājānaṁ etadavoca: “Sace te ūnaṁ kāmehi, ahaṁ paripūrayāmi te; Yo taṁ hiṁsati vāremi, bhūmisenāpati ahaṁ; Tuvaṁ pitā ahaṁ putto, mā no govinda pājahi”. “Namatthi ūnaṁ kāmehi, hiṁsitā me na vijjati; Amanussavaco sutvā,
So the Great Steward went to King Reṇu and said, “If you’re lacking any pleasures, I’ll supply them for you. I’ll protect you from any harm, for I command the nation’s army. You are my father, I am your son! O Steward, please don’t leave!” “I’m lacking no pleasures, and no-one is harming me. I’ve heard a non-human voice,
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“pañcahi, bho gotama, aṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyya. Katamehi pañcahi? Idha, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; ajjhāyako hoti mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo; abhirūpo hoti dassanīyo p
“Worthy Gotama, a brahmin must possess five factors for the brahmins to describe him as a brahmin; and so that when he says ‘I am a brahmin’ he speaks rightly, without falling into falsehood. What five? It’s when a brahmin is well born on both his mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation. He recites and remembers the hymns, and has mastered the three Vedas, together with their vocabularies and ritual performanc
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‘Saccaṁ, devā’ti. ‘Kiṁ kāraṇā’ti? ‘Na hi, deva, jīvāmī’ti. Atha kho, bhikkhave, rājā khattiyo muddhābhisitto tassa purisassa dhanamanuppadāsi: ‘iminā tvaṁ, ambho purisa, dhanena attanā ca jīvāhi, mātāpitaro ca posehi, puttadārañca posehi, kammante ca payojehi, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpehi sovaggikaṁ sukhavipākaṁ saggasaṁvattanikan’ti. ‘Evaṁ, devā’ti kho, bhikkhave, so puriso rañño khattiyassa muddhābhisittassa paccassosi. Tassa te ariyaṁ cakkavattivattaṁ puṭṭhā byākariṁsu.
‘It’s true, sire.’ ‘What was the reason?’ ‘Sire, I can’t survive.’ So the king provided some money to that person, saying, ‘With this money, my friend, keep yourself alive, and provide for your mother and father, partners and children. Work for a living, and establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven.’ ‘Yes, Your Majesty,’ replied that man. And they answered him. After listening to them, he provided jus
⚠ 自己責任論に誤解されやすい
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Tamenaṁ aggahesuṁ. Gahetvā rañño khattiyassa muddhābhisittassa dassesuṁ: ‘ayaṁ, deva, puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti. Evaṁ vutte, bhikkhave, rājā khattiyo muddhābhisitto taṁ purisaṁ etadavoca: Aññataropi kho, bhikkhave, puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyi. Atha kho, bhikkhave, rājā khattiyo muddhābhisitto tassa purisassa dhanamanuppadāsi: ‘iminā tvaṁ, ambho purisa, dhanena attanā ca jīvāhi, mātāpitaro ca posehi, puttadārañca posehi, kammante ca payojehi, samaṇabrāhmaṇes
They arrested him and presented him to the king, saying, ‘Your Majesty, this person stole from others with the intention to commit theft.’ The king said to that person, But then another man stole something from others. So the king provided some money to that person, saying, ‘With this money, my friend, keep yourself alive, and provide for your mother and father, partners and children. Work for a living, and establish an uplifting religious donation for ascetics and brahmins that’s conducive to h
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Yesaṁ te adinnaṁ theyyasaṅkhātaṁ ādiyanti, te sunisedhaṁ nisedhenti, mūlaghaccaṁ karonti, sīsāni tesaṁ chindanti. Iti kho, bhikkhave, adhanānaṁ dhane ananuppadiyamāne dāliddiyaṁ vepullamagamāsi, dāliddiye vepullaṁ gate adinnādānaṁ vepullamagamāsi, adinnādāne vepullaṁ gate satthaṁ vepullamagamāsi, satthe vepullaṁ gate pāṇātipāto vepullamagamāsi, pāṇātipāte vepullaṁ gate tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ asītivassasahassāyukāna
And they chopped the heads off anyone they stole from. And so, mendicants, from not providing money to the penniless, poverty became widespread. When poverty was widespread, theft became widespread. When theft was widespread, swords became widespread. When swords were widespread, killing living creatures became widespread. And for the sentient beings among whom killing was widespread, their lifespan and beauty declined. Those people lived for 80,000 years, but their children lived for 40,000 yea
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Iti kho, bhikkhave, adhanānaṁ dhane ananuppadiyamāne dāliddiyaṁ vepullamagamāsi. Dāliddiye vepullaṁ gate adinnādānaṁ vepullamagamāsi, adinnādāne vepullaṁ gate satthaṁ vepullamagamāsi. Satthe vepullaṁ gate pāṇātipāto vepullamagamāsi, pāṇātipāte vepullaṁ gate musāvādo vepullamagamāsi, musāvāde vepullaṁ gate tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ cattārīsavassasahassāyukānaṁ manussānaṁ vīsativassasahassāyukā puttā ahesuṁ. Vīsativassa
And so, mendicants, from not providing money to the penniless, poverty, theft, swords, and killing became widespread. When killing was widespread, lying became widespread. And for the sentient beings among whom lying was widespread, their lifespan and beauty declined. Those people who lived for 40,000 years had children who lived for 20,000 years. Among the humans who lived for 20,000 years, a certain person stole something from others. Someone else reported this to the king, ‘Your Majesty, such
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Vassasahassāyukesu, bhikkhave, manussesu micchādiṭṭhi vepullamagamāsi. Micchādiṭṭhiyā vepullaṁ gatāya tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ vassasahassāyukānaṁ manussānaṁ pañcavassasatāyukā puttā ahesuṁ. Pañcavassasatāyukesu, bhikkhave, manussesu tayo dhammā vepullamagamaṁsu— adhammarāgo visamalobho micchādhammo. Tīsu dhammesu vepullaṁ gatesu tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi
Among the humans who lived for 1,000 years, wrong view became widespread. For the sentient beings among whom wrong view was widespread, their lifespan and beauty declined. Those people who lived for 1,000 years had children who lived for five hundred years. Among the humans who lived for five hundred years, three things became widespread: illicit desire, immoral greed, and wrong custom. For the sentient beings among whom these three things were widespread, their lifespan and beauty declined. Tho
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samaṇo tveva gotamo arahati bhavantaṁ soṇadaṇḍaṁ dassanāya upasaṅkamituṁ. Bhavañhi soṇadaṇḍo ubhato sujāto mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi bhavaṁ soṇadaṇḍo ubhato sujāto mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; samaṇo tveva gotamo arahati bhavantaṁ soṇadaṇḍaṁ dassanāya upasaṅkamituṁ. Bh
it’s appropriate that he comes to see you. You are well born on both your mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation. For this reason it’s not appropriate for you to go to see the ascetic Gotama; it’s appropriate that he comes to see you. You’re rich, affluent, and wealthy. … 3. The Qualities of the Buddha When they had spoken, Soṇadaṇḍa said to those brahmins: Though his mother and father wished otherwise, weepi
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Tīsu dhammesu vepullaṁ gatesu ime dhammā vepullamagamaṁsu, amatteyyatā apetteyyatā asāmaññatā abrahmaññatā na kule jeṭṭhāpacāyitā. Imesu dhammesu vepullaṁ gatesu tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ aḍḍhateyyavassasatāyukānaṁ manussānaṁ vassasatāyukā puttā ahesuṁ. Dāliddiye vepullaṁ gate adinnādānaṁ vepullamagamāsi. Adinnādāne vepullaṁ gate satthaṁ vepullamagamāsi. Satthe vepullaṁ gate pāṇātipāto vepullamagamāsi. Pāṇātipāte vepu
and lack of due respect for mother and father, ascetics and brahmins, and failure to honor the elders in the family. For the sentient beings among whom these things were widespread, their lifespan and beauty declined. Those people who lived for two hundred and fifty years had children who lived for a hundred years. theft, swords, killing, lying, backbiting, sexual misconduct, harsh speech and talking nonsense,
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Dvīsu dhammesu vepullaṁ gatesu abhijjhābyāpādā vepullamagamaṁsu. 5. Dasavassāyukasamaya Bhavissati, bhikkhave, so samayo, yaṁ imesaṁ manussānaṁ dasavassāyukā puttā bhavissanti. Dasavassāyukesu, bhikkhave, manussesu ye te bhavissanti amatteyyā apetteyyā asāmaññā abrahmaññā na kule jeṭṭhāpacāyino, te pujjā ca bhavissanti pāsaṁsā ca. Seyyathāpi, bhikkhave, etarahi matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino pujjā ca pāsaṁsā ca; Dasavassāyukesu, bhikkhave, manussesu pañcavassikā kumārikā
desire and ill will, 5. When People Live for Ten Years There will come a time, mendicants, when these people will have children who live for ten years. And anyone who disrespects mother and father, ascetics and brahmins, and fails to honor the elders in the family will be venerated and praised, just as the opposite is venerated and praised today. Among the humans who live for ten years, girls will be marriageable at five. The following flavors will disappear: ghee, butter, oil, honey, molasses,
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Samaṇaṁ khalu, bho, gotamaṁ rājā pasenadi kosalo saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe… Samaṇaṁ khalu, bho, gotamaṁ brāhmaṇo pokkharasāti saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe… Samaṇo khalu, bho, gotamo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito …pe… Samaṇo khalu, bho, gotamo rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito …pe… Samaṇo khalu, bho, gotamo brāhmaṇassa pokkharasātissa sakkato garukato mā
King Pasenadi of Kosala and his wives and children have gone for refuge for life to the ascetic Gotama. … The brahmin Pokkharasāti and his wives and children have gone for refuge for life to the ascetic Gotama. … He’s honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha … King Pasenadi of Kosala … and the brahmin Pokkharasāti. The ascetic Gotama has arrived at Campā and is staying at the Gaggarā Lotus Pond. Any ascetic or brahmin who comes to stay in our village dist
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Dasavassāyukesu, bhikkhave, manussesu tesaṁ sattānaṁ aññamaññamhi tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṁ vadhakacittaṁ. Mātupi puttamhi puttassapi mātari; pitupi puttamhi puttassapi pitari; bhātupi bhaginiyā bhaginiyāpi bhātari tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṁ vadhakacittaṁ. Seyyathāpi, bhikkhave, māgavikassa migaṁ disvā tibbo āghāto paccupaṭṭhito hoti tibbo byāpādo tibbo manopadoso tibbaṁ vadhakacittaṁ; Dasavassāyuk
They’ll be full of hostility towards each other, with acute ill will, malevolence, and thoughts of murder. Even a mother will feel like this for her child, and the child for its mother, father for child, child for father, brother for sister, and sister for brother. They’ll be just like a deer hunter when he sees a deer—full of hostility, ill will, malevolence, and thoughts of killing. Among the humans who live for ten years, there will be an interregnum of swords lasting seven days. 6. The Perio
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Kiṁ kusalaṁ kareyyāma? Yannūna mayaṁ pāṇātipātā virameyyāma, idaṁ kusalaṁ dhammaṁ samādāya vatteyyāmā’ti. Te pāṇātipātā viramissanti, idaṁ kusalaṁ dhammaṁ samādāya vattissanti. Te kusalānaṁ dhammānaṁ samādānahetu āyunāpi vaḍḍhissanti, vaṇṇenapi vaḍḍhissanti. Tesaṁ āyunāpi vaḍḍhamānānaṁ vaṇṇenapi vaḍḍhamānānaṁ dasavassāyukānaṁ manussānaṁ vīsativassāyukā puttā bhavissanti. Te aññamaññamhi migasaññaṁ paṭilabhissanti. Tesaṁ tiṇhāni satthāni hatthesu pātubhavissanti. Te tiṇhena satthena ‘esa migo esa
What skillful thing should we do? Why don’t we refrain from killing living creatures? Having undertaken this skillful thing we’ll live by it.’ So that’s what they do. Because of undertaking this skillful thing, their lifespan and beauty will grow. Those people who live for ten years will have children who live for twenty years. During that time they will see each other as beasts. Sharp swords will appear in their hands, with which they’ll take each other’s life, crying, ‘It’s a beast! It’s a bea
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yannūna mayaṁ matteyyā assāma petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino, idaṁ kusalaṁ dhammaṁ samādāya vatteyyāmā’ti. Te matteyyā bhavissanti petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino, idaṁ kusalaṁ dhammaṁ samādāya vattissanti. Te kusalānaṁ dhammānaṁ samādānahetu āyunāpi vaḍḍhissanti, vaṇṇenapi vaḍḍhissanti. Tesaṁ āyunāpi vaḍḍhamānānaṁ vaṇṇenapi vaḍḍhamānānaṁ vīsativassāyukānaṁ manussānaṁ cattārīsavassāyukā puttā bhavissanti … ‘mayaṁ kho kusalānaṁ dhammānaṁ samādānahetu āyunāpi vaḍḍhām
Why don’t we pay due respect to mother and father, ascetics and brahmins, honoring the elders in our families? Having undertaken this skillful thing we’ll live by it.’ So that’s what they do. Because of undertaking this skillful thing, their lifespan and beauty will grow. Those people who live for twenty years will have children who live for forty years. ‘Because of undertaking this skillful thing, our lifespan and beauty are growing. Those people who live for forty years will have children who
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Catukkanipāta Brāhmaṇadhammayāgavagga Taṇhuppādasutta Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: “Cattārome, bhikkhave, taṇhuppādā, yattha bhikkhuno taṇhā uppajjamānā uppajjati. Katame cattāro? Cīvarahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; piṇḍapātahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; senāsanahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; itibhavābhavahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati. Ime kho, bhikkhave, cattāro t
The Book of the Fours The Chapter on the Brahmin’s Offering of the Teaching The Arising of Craving This was said by the Buddha, the Perfected One: that is what I heard. “Mendicants, there are four things that give rise to craving in a mendicant. What four? For the sake of robes, almsfood, lodgings, or rebirth in this or that state. These are the four things that give rise to craving in a mendicant.” The Buddha spoke this matter. On this it is said: “Craving is a person’s partner as they transmig
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Catukkanipāta Brāhmaṇadhammayāgavagga Sabrahmakasutta Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: “Sabrahmakāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti. Sapubbadevatāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti. Sapubbācariyakāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti. Sāhuneyyakāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti. ‘Brahmā’ti, bhikkhave, mātāpitūnaṁ etaṁ
The Book of the Fours The Chapter on the Brahmin’s Offering of the Teaching With Divinity This was said by the Buddha, the Perfected One: that is what I heard. “Mendicants, a family where the children honor their parents in their home is said to live with Divinity. A family where the children honor their parents in their home is said to live with the elder gods. A family where the children honor their parents in their home is said to live with the first tutors. A family where the children honor
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