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Tatthetaṁ vuccati: Ubbhamuppatitalomavā saso, Pādagaṇṭhirahu sādhusaṇṭhitā; Maṁsalohitācitā tacotthatā, Uparicaraṇasobhanā ahu. Gehamāvasati ce tathāvidho, Aggataṁ vajati kāmabhoginaṁ; Tena uttaritaro na vijjati, Jambudīpamabhibhuyya iriyati. Pabbajampi ca anomanikkamo,
On this it is said: His hairs stand upright, and his ankles well-shaped. Swollen with flesh and blood, encased in skin, gracing above the feet. If that sort lives in the home, he becomes the best of those who enjoy sensual pleasures. There’ll be none better than him; he’ll proceed <j>having mastered all the Black Plum Tree Land. But going forth the peerless renunciate
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Cātumahāpathe tathāgatassa thūpo kātabbo. Tattha ye mālaṁ vā gandhaṁ vā cuṇṇakaṁ vā āropessanti vā abhivādessanti vā cittaṁ vā pasādessanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāyā”ti. “kathaṁ mayaṁ, bhante ānanda, tathāgatassa sarīre paṭipajjāmā”ti? “Yathā kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabban”ti. “Kathaṁ pana, bhante ānanda, rañño cakkavattissa sarīre paṭipajjantī”ti? “Rañño, vāseṭṭhā, cakkavattissa sarīraṁ ahatena vatthena veṭ
A monument for the Realized One is to be built at the crossroads. When someone there lifts up garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for their lasting welfare and happiness.” “Honorable Ānanda, how do we proceed when it comes to the Realized One’s corpse?” “Proceed in the same way as they do for the corpse of a wheel-turning monarch.” “But how do they proceed with a wheel-turning monarch’s corpse?” “They wrap a wheel-turning monarch’s corpse
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nirayaṁ vā tiracchānayoniṁ vā. nanu tvaṁ sālavatikaṁ ajjhāvasasī”ti? “Evaṁ, bho gotama”. “Yo nu kho, lohicca, evaṁ vadeyya: ‘lohicco brāhmaṇo sālavatikaṁ ajjhāvasati. Yā sālavatikāya samudayasañjāti lohiccova taṁ brāhmaṇo ekako paribhuñjeyya, na aññesaṁ dadeyyā’ti. Evaṁ vādī so ye taṁ upajīvanti, tesaṁ antarāyakaro vā hoti, no vā”ti? “Antarāyakaro, bho gotama”. “Antarāyakaro samāno hitānukampī vā tesaṁ hoti ahitānukampī vā”ti? Taṁ kiṁ maññasi, lohicca,
hell or the animal realm. Do you reside in Sālavatikā?” “Yes, worthy Gotama.” “Lohicca, suppose someone were to say: ‘The brahmin Lohicca resides in Sālavatikā. He alone should enjoy the revenues produced in Sālavatikā and not share them with anyone else.’ Would the one who spoke like that make it difficult for those whose living depends on you or not?” “They would, worthy Gotama.” “But is someone who creates difficulties for others acting kindly or unkindly?” What do you think, Lohicca?
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Ayaṁ aṭṭhamo sattāvāso. Santāvuso, sattā sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanūpagā. Ayaṁ navamo sattāvāso. Nava yonisomanasikāramūlakā dhammā, yonisomanasikaroto pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati, samāhite citte yathābhūtaṁ jānāti passati, yathābhūtaṁ jānaṁ passaṁ nibbindati, nibbindaṁ virajjati, virāgā vimuccati. Katame nava dhammā pahātabbā? Nava taṇhāmūlakā dhammā— taṇhaṁ paṭic
This is the eighth abode of sentient beings. There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception. This is the ninth abode of sentient beings. Nine things rooted in rational application of mind. When you apply the mind rationally, joy springs up. When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel bli
⚠ 自己責任論に誤解されやすい
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‘rājā pasenadi kosalo kāsikosalaṁ ajjhāvasati; yā kāsikosale samudayasañjāti, rājāva taṁ pasenadi kosalo ekako paribhuñjeyya, na aññesaṁ dadeyyā’ti. Evaṁ vādī so ye rājānaṁ pasenadiṁ kosalaṁ upajīvanti tumhe ceva aññe ca, tesaṁ antarāyakaro vā hoti, no vā”ti? “Antarāyakaro, bho gotama”. “Antarāyakaro samāno hitānukampī vā tesaṁ hoti ahitānukampī vā”ti? Iti kira, lohicca, yo evaṁ vadeyya: Antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṁ cittaṁ paccupaṭṭhitaṁ hoti, sapattake citte
‘King Pasenadi reigns over Kāsi and Kosala. He alone should enjoy the revenues produced in Kāsi and Kosala and not share them with anyone else.’ Would the one who spoke like that make it difficult for yourself and others whose living depends on King Pasenadi or not?” “They would, worthy Gotama.” “But is someone who creates difficulties for others acting kindly or unkindly?” So it seems, Lohicca, that should someone say such a thing either of Lohicca or of King Pasenadi, that is wrong view. In th
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yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjā. Katame tayo? Idha, lohicca, ekacco satthā yassatthāya agārasmā anagāriyaṁ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti. So taṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ deseti: ‘idaṁ vo hitāya idaṁ vo sukhāyā’ti. Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. So evamassa codetabbo: ‘āyasmā kho yassatthāya agārasmā anagāriyaṁ pabbajito, so te sāmañ
When someone reprimands such teachers, the reprimand is true, correct, legitimate, and blameless. What three? Firstly, take a teacher who has not reached the goal of the ascetic life for which they went forth from the lay life to homelessness. They teach their disciples: ‘This is for your welfare. This is for your happiness.’ But their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the teacher’s instruction. That teacher dese
⚠ 自己責任論に誤解されやすい
幸せ
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Gihissa pītiṁ jananā piyaṁvadā. Bahūtarā pabbajitassa iriyato, Bhavanti puttā vacanānusārino; Gihissa vā pabbajitassa vā puna, Taṁ lakkhaṇaṁ jāyati tadatthajotakan”ti. Paṭhamabhāṇavāro niṭṭhito. “Pure puratthā purimāsu jātisu, Cirappanaṭṭhe sucirappavāsino; Ñātī suhajje sakhino samānayi, Samaṅgikatvā anumoditā ahu.
a layman’s joy, speaking kindly. But if he lives the renunciate life he has even more sons following his word. As householder or renunciate, that’s the meaning shown by this mark.” The first recitation section is finished. “In olden days, in past lives, he reunited long-lost and long-separated comrades and family, bringing them together with joy.
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So taṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ deseti: ‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. Tassa sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. So evamassa codetabbo: ‘āyasmā kho yassatthāya agārasmā anagāriyaṁ pabbajito, so te sāmaññattho ananuppatto. Taṁ tvaṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ desesi: Tassa te sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. Seyyathāpi nāma s
They teach their disciples: ‘This is for your welfare. This is for your happiness.’ Their disciples do want to listen. They actively listen and try to understand. They don’t proceed having turned away from the teacher’s instruction. That teacher deserves to be reprimanded: ‘Venerable, you haven’t reached the goal of the ascetic life; and when you teach disciples they don’t proceed having turned away from the teacher’s instruction. It’s like someone who abandons their own field and presumes to we
⚠ 自己責任論に誤解されやすい
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So tena kammena divaṁ samakkami, Sukhañca khiḍḍāratiyo ca anvabhi; Tato cavitvā punarāgato idha, Kosohitaṁ vindati vatthachādiyaṁ. 1. Suppatiṭṭhitapādatālakkhaṇaṁ Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno daḷhasamādāno ahosi kusalesu dhammesu, avatthitasamādāno kāyasucarite vacīsucarite manosucarite dānasaṁvibhāge sīlasamādāne uposathupavāse matteyyatāya petteyyatāya sāmaññatāya brahmaññatāya kule jeṭṭhāpacāyitāya aññataraññataresu ca adhi
By means of these deeds he went to heaven, where he enjoyed happiness and merriment. After passing away from there to here, his private parts are covered in a foreskin. 1. Well-Planted Feet In some past lives, past existences, past abodes the Realized One was reborn as a human being. He firmly and persistently undertook skillful behaviors such as good conduct by way of body, speech, and mind, giving and sharing, taking precepts, observing the sabbath, paying due respect to mother and father, asc
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Ayaṁ kho, lohicca, tatiyo satthā, yo loke codanāraho; Ime kho, lohicca, tayo satthāro, ye loke codanārahā, yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjā”ti. So taṁ sāmaññatthaṁ anupāpuṇitvā sāvakānaṁ dhammaṁ deseti: ‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. So evamassa codetabbo: ‘āyasmā kho yassatthāya agārasmā anagāriyaṁ pabbajito, so te sāmaññattho anuppatto.
This is the third kind of teacher who deserves to be reprimanded. These are the three kinds of teachers in the world who deserve to be reprimanded. When someone reprimands such teachers, the reprimand is true, correct, legitimate, and blameless.” They teach their disciples: ‘This is for your welfare. This is for your happiness.’ But their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the teacher’s instruction. That teacher d
⚠ 自己責任論に誤解されやすい
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Daḷhaṁ samādāya samattamācari. So tena kammena divaṁ samakkami, Sukhañca khiḍḍāratiyo ca anvabhi; Tato cavitvā punarāgato idha, Samehi pādehi phusī vasundharaṁ. 2. Pādatalacakkalakkhaṇaṁ “Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno bahujanassa sukhāvaho ahosi, ubbegauttāsabhayaṁ apanuditā, dhammikañca rakkhāvaraṇaguttiṁ saṁvidhātā, saparivārañca dānaṁ adāsi. So tassa kammassa kaṭattā upacitattā ussannattā vipulattā kāyassa bhedā paraṁ maraṇā
firmly undertaking these things, he lived accordingly. By means of these deeds he went to heaven, where he enjoyed happiness and merriment. After passing away from there to here, he steps evenly on this rich earth. 2. Wheels on the Feet “Mendicants, in some past lives the Realized One was reborn as a human being. He conveyed happiness to many people, casting out threats, terror, and danger, providing just protection and security, and giving gifts with all the trimmings. Due to performing those d
⚠ 自己責任論に誤解されやすい
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Idamavocāyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti. Ayampi dhammo nāthakaraṇo. Puna caparaṁ, āvuso, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ, alaṁ saṁvidhātuṁ. Ayampi dhammo nāthakaraṇo. Puna caparaṁ, āvuso, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo. Katame dasa dhammā bahukārā? Ayampi dhammo nāthakaraṇo. Puna caparaṁ, āvuso, bhikkhu sa
This is what Venerable Sāriputta said. Satisfied, the mendicants approved what Sāriputta said. This too is a quality that serves as protector. Furthermore, a mendicant is deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work. This too is a quality that serves as protector. Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and
⚠ 出家者向けの文脈
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Tamañño evamāha: ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti. Taṁ kissa hetu? Yadeva tattha vitakkitaṁ vicāritaṁ, etenetaṁ oḷārikaṁ akkhāyati. Yato kho, bho, ayaṁ attā vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti. Ittheke sato sattass
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 attains ultimate extinguishment in this life. Why is that? Because the placing of the mind and the keeping it connected there are coarse. But when the placing of the mind and keeping it connected are stilled, this self enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without p
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Tassānuyantādha bhavanti khattiyā. Mahāyasaṁ samparivārayanti naṁ, Sace ca pabbajjamupeti tādiso; “Pure puratthā purimāsu jātisu, Nekkhammachandābhirato vicakkhaṇo, Devā manussāsurasakkarakkhasā. Gandhabbanāgā vihagā catuppadā, Anuttaraṁ devamanussapūjitaṁ; Mahāyasaṁ samparivārayanti nan”ti. Manussabhūto bahunaṁ sukhāvaho;
The aristocrats will be his vassals, flocking to his glory. But if one such chooses the life gone forth, “In olden days, in past lives, seeing clearly, loving renunciation, the gods, humans, titans, Sakka, and monsters; centaurs and dragons, birds and beasts, will flock to his glory, the supreme, honored by gods and humans.” he brought happiness to many people,
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Ubbhegauttāsabhayāpanūdano, Guttīsu rakkhāvaraṇesu ussuko. So tena kammena divaṁ samakkami, Sukhañca khiḍḍāratiyo ca anvabhi; Tato cavitvā punarāgato idha, Cakkāni pādesu duvesu vindati. 15–16. Parimaṇḍalaanonamajaṇṇuparimasanalakkhaṇāni “Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno mahājanasaṅgahaṁ samekkhamāno samaṁ jānāti sāmaṁ jānāti, purisaṁ jānāti purisavisesaṁ jānāti: ‘ayamidamarahati ayamidamarahatī’ti tattha tattha purisavisesakaro a
ridding them of fear, terror, and danger, eagerly guarding and protecting them. By means of these deeds he went to heaven, where he enjoyed happiness and merriment. After passing away from there to here, wheels on his two feet are found, 15–16. Equal Proportions and Touching the Knees “Mendicants, in some past lives the Realized One was reborn as a human being. Examining the gathered population, he knew what they had in common and what was their own; he knew each person, and he knew the distinct
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Atha kho so sahāyako sajjhabhāraṁ chaḍḍetvā suvaṇṇabhāraṁ ādiyi. Te yena sako gāmo tenupasaṅkamiṁsu. Tattha yo so sahāyako sāṇabhāraṁ ādāya agamāsi, tassa neva mātāpitaro abhinandiṁsu, na puttadārā abhinandiṁsu, na mittāmaccā abhinandiṁsu, na ca tatonidānaṁ sukhaṁ somanassaṁ adhigacchi. Atha kho sahāyako sahāyakaṁ āmantesi: Yo pana so sahāyako suvaṇṇabhāraṁ ādāya agamāsi, tassa mātāpitaropi abhinandiṁsu, puttadārāpi abhinandiṁsu, mittāmaccāpi abhinandiṁsu, tatonidānañca sukhaṁ somanassaṁ adhigac
So one friend abandoned their load of silver and picked up a load of gold. Then they returned to their own village. When one friend returned with a load of sunn hemp, they didn’t please their parents, their partners and children, or their friends and colleagues. And they got no pleasure and happiness on that account. Then one friend said to another, But when the other friend returned with a load of gold, they pleased their parents, their partners and children, and their friends and colleagues. A
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“Agamā kho tvaṁ, mahārāja, yathāpeman”ti. “Piyo me, bhante, udayabhaddo kumāro. Iminā me, bhante, upasamena udayabhaddo kumāro samannāgato hotu yenetarahi upasamena bhikkhusaṅgho samannāgato”ti. Atha kho rājā māgadho ajātasattu vedehiputto bhagavantaṁ abhivādetvā, bhikkhusaṅghassa añjaliṁ paṇāmetvā, ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā māgadho ajātasattu vedehiputto bhagavantaṁ etadavoca: “puccheyyāmahaṁ, bhante, bhagavantaṁ kañcideva desaṁ; “Puccha, mahārāja, yadākaṅkhasī”ti. “Yathā nu
“Has your mind gone to one you love, great king?” “I love my son, sir, Prince Udāyibhadda. May he be blessed with such peace as the Saṅgha of mendicants now enjoys!” Then the king bowed to the Buddha, raised his joined palms toward the Saṅgha, and sat down to one side. He said to the Buddha, “Sir, I’d like to ask you about a certain point, if you’d take the time to answer.” “Ask what you wish, great king.” “Sir, there are many different professional fields. These include elephant marshals, caval
⚠ 出家者向けの文脈
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Tatthetaṁ vuccati: Sugatīsu so phalavipākaṁ, Anubhavati tattha modati; Dantā idha honti aviraḷā sahitā, Caturo dasassa mukhajā susaṇṭhitā. Yadi khattiyo bhavati bhūmipati, Avibhediyāssa parisā bhavati; Samaṇo ca hoti virajo vimalo, Parisāssa hoti anugatā acalā”ti. “Vebhūtiyaṁ sahitabhedakāriṁ,
On this it is said: In good rebirths he enjoyed the fruit and result, rejoicing there. Here his teeth are gapless, close-set, forty standing prominent in his mouth. If he becomes an aristocrat, ruler of the land, his assembly will be indivisible. And as an ascetic, stainless, immaculate, his assembly will follow him, unshakable.” “He spoke no divisive words splitting the united,
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Evaṁ kho, vāseṭṭha, bhikkhu sīlasampanno hoti …pe… tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. Bhāradvājopi māṇavo evamāha: “ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena tārukkhenā”ti. Neva kho asakkhi vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ saññāpetuṁ, na pana asakkhi bhāradvājo māṇavo vāseṭṭhaṁ māṇavaṁ
That’s how a mendicant is accomplished in ethics. … Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed. Bhāradvāja said this: “This is the only straight path, the direct route that delivers one who practices it to the company of Divinity; namely, that explained by the brahmin Tārukkha.” But neit
⚠ 出家者向けの文脈
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Idha disā ca paṭidisā ca vidisā cā”ti. “Na samphappalāpaṁ na muddhataṁ, Avikiṇṇavacanabyappatho ahosi; Ahitamapi ca apanudi, Hitamapi ca bahujanasukhañca abhaṇi. Taṁ katvā ito cuto divamupapajji, Sukataphalavipākamanubhosi; Caviya punaridhāgato samāno, Dvidugamavaratarahanuttamalattha. 31–32. Samadantasusukkadāṭhālakkhaṇāni
he illuminates the quarters and in-between.” “Neither nonsensical nor silly, his way of speaking was never loose. He cast aside what was unbeneficial, and spoke for the welfare <j>and happiness of the people. So doing he passed from here to be reborn in heaven, where he enjoyed the fruit of deeds well done. Passing away, on his return to here, he gained a jaw like the finest of beasts. 31–32. Even and White Teeth
経典データの出典: SuttaCentral（CC0ライセンス）