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Jātassa kho pana, bhikkhave, vipassissa kumārassa setacchattaṁ dhārayittha divā ceva rattiñca: ‘mā naṁ sītaṁ vā uṇhaṁ vā tiṇaṁ vā rajo vā ussāvo vā bādhayitthā’ti. Jāto kho pana, bhikkhave, vipassī kumāro bahuno janassa piyo ahosi manāpo. Seyyathāpi, bhikkhave, uppalaṁ vā padumaṁ vā puṇḍarīkaṁ vā bahuno janassa piyaṁ manāpaṁ; Svāssudaṁ aṅkeneva aṅkaṁ parihariyati. Jāto kho pana, bhikkhave, vipassī kumāro mañjussaro ca ahosi vaggussaro ca madhurassaro ca pemaniyassaro ca. Seyyathāpi, bhikkhave, h
From when he was born, a white parasol was held over him night and day, with the thought, ‘Don’t let cold, heat, grass, dust, or damp bother him.’ He was dear and beloved by many people, like a blue water lily, or a pink or white lotus. He was always passed from hip to hip. From when he was born, his voice was charming, graceful, sweet, and lovely. It was as sweet as the song of a cuckoo-bird found in the Himalayas. From when he was born, Prince Vipassī had the power of clairvoyance which manife
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“Upakāro ca yo mitto, jalaṁ aggīva bhāsati. Bhoge saṁharamānassa, bhamarasseva irīyato; Bhogā sannicayaṁ yanti, vammikovupacīyati. Evaṁ bhoge samāhatvā, alamatto kule gihī; Catudhā vibhaje bhoge, sa ve mittāni ganthati.
“A friend who’s a helper, shine like a burning flame. They pick up riches as bees roaming round pick up pollen. And their riches proceed to grow, like a termite mound piling up. In gathering wealth like this, a householder does enough for their family. And they’d hold on to friends by dividing their wealth in four.
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tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti. Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. 4.3.3.2. Manomayiddhiñāṇa So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti. So imamhā kāyā aññaṁ kāyaṁ abhini
And it’s strung with a thread of blue, yellow, red, white, or golden brown.’ In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision. 4.3.3.2. Mind-Made Body When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and ext
⚠ 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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Seyyathāpi, mahārāja, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṁ yadeva bhājanavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, mahārāja, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaṁ yadeva dantavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, mahārāja, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaṁ yadeva suvaṇṇavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abh
Suppose a deft potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like. Or suppose a deft ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like. Or suppose a deft goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like. In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid
⚠ 自己責任論に誤解されやすい
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pāsaṁsā ca bhavanti te”ti. mittāmaccā ca uttarā. Dāsakammakarā heṭṭhā, uddhaṁ samaṇabrāhmaṇā; Etā disā namasseyya, alamatto kule gihī. Paṇḍito sīlasampanno, Evaṁ vutte, siṅgālako gahapatiputto bhagavantaṁ etadavoca: “abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.
and are praised.” friends and colleagues the north, servants and workers below, and ascetics and brahmins above. By honoring these quarters a householder does enough for their family. The astute and the virtuous, When this was said, Sigālaka the householder’s son said to the Buddha, “Excellent, sir! 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, the Bud
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sukkapakkheva candimā”ti. 4. Cha apāyamukhāni “Katamāni cha bhogānaṁ apāyamukhāni na sevati? Surāmerayamajjappamādaṭṭhānānuyogo kho, gahapatiputta, bhogānaṁ apāyamukhaṁ, vikālavisikhācariyānuyogo bhogānaṁ apāyamukhaṁ, samajjābhicaraṇaṁ bhogānaṁ apāyamukhaṁ, jūtappamādaṭṭhānānuyogo bhogānaṁ apāyamukhaṁ, pāpamittānuyogo bhogānaṁ apāyamukhaṁ, ālasyānuyogo bhogānaṁ apāyamukhaṁ. 5. Surāmerayassa cha ādīnavā Cha khome, gahapatiputta, ādīnavā surāmerayamajjappamādaṭṭhānānuyoge. Sandiṭṭhikā dhanajāni, k
like the moon in the waxing fortnight.” 4. Six Drains on Wealth “What six drains on wealth do they avoid? Habitually engaging in the following things is a drain on wealth: consuming beer, wine, and liquor intoxicants; roaming the streets at night; frequenting festivals; gambling; bad friends; laziness. 5. Six Drawbacks of Drinking There are these six drawbacks of habitually consuming beer, wine, and liquor that cause intoxication. Immediate loss of wealth, promotion of quarrels, susceptibility t
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Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantaṁ āturaṁ gatayobbanaṁ. ‘Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā. Itova antepuraṁ paccaniyyāhī’ti. ‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsi. Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati: ‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissatī’
Along the way he saw an elderly man, bent double, crooked, leaning on a staff, trembling as he walked, ailing, past his prime. ‘Well then, my dear charioteer, that’s enough of the park for today. Let’s return to the royal compound.’ ‘Yes, Your Majesty,’ replied the charioteer and did so. Back at the royal compound, the prince brooded, miserable and sad: ‘Curse this thing called rebirth, since old age will come to anyone who’s born.’ He addressed his charioteer, ‘My dear charioteer, what has that
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2. Dutiyabhāṇavāra Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi: Uggaṇhātha, bhikkhave, āṭānāṭiyaṁ rakkhaṁ. Pariyāpuṇātha, bhikkhave, āṭānāṭiyaṁ rakkhaṁ. Dhāretha, bhikkhave, āṭānāṭiyaṁ rakkhaṁ. Atthasaṁhitā, bhikkhave, āṭānāṭiyā rakkhā bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ guttiyā rakkhāya avihiṁsāya phāsuvihārāyā”ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Ekamantaṁ nisinno kho vessavaṇo mahārājā bhagavantaṁ etadavoca: Bhagavā hi, bhante, pāṇ
2. The Second Recitation Section Then, when the night had passed, the Buddha told the mendicants all that had happened, repeating all the verses spoken. Then he added: “Mendicants, learn the Āṭānāṭiya protection! Memorize the Āṭānāṭiya protection! Remember the Āṭānāṭiya protection! The Āṭānāṭiya protection is beneficial, and is for the guarding, protection, safety, and comfort of the monks, nuns, laymen, and laywomen.” That is what the Buddha said. Satisfied, the mendicants approved what the Bud
⚠ 出家者向けの文脈
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Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati: ‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissatī’ti. Disvā sārathiṁ āmantesi: ‘ayaṁ pana, samma sārathi, puriso kiṅkato? Akkhīnipissa na yathā aññesaṁ, saropissa na yathā aññesan’ti? ‘Eso kho, deva, byādhito nāmā’ti. ‘Kiṁ paneso, samma sārathi, byādhito nāmā’ti? ‘Eso kho, deva, byādhito nāma appeva nāma tamhā ābādhā vuṭṭhaheyyā’ti. ‘Kiṁ pana, samma sārathi, ahampi byādhid
Back at the royal compound, the prince brooded, miserable and sad: ‘Curse this thing called rebirth, since old age and sickness will come to anyone who’s born.’ He addressed his charioteer, ‘My dear charioteer, what has that man done? For his eyes and his voice are unlike those of other men.’ ‘That, Your Majesty, is called a sick man.’ ‘But why is he called a sick man?’ ‘He’s called a sick man; hopefully he will recover from that illness.’ ‘But my dear charioteer, am I liable to fall sick? Am I
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Evaṁ vutte, ambaṭṭho māṇavo tuṇhī ahosi. Dutiyampi kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: Dutiyampi kho ambaṭṭho māṇavo tuṇhī ahosi. Tena kho pana samayena vajirapāṇī yakkho mahantaṁ ayokūṭaṁ ādāya ādittaṁ sampajjalitaṁ sajotibhūtaṁ ambaṭṭhassa māṇavassa upari vehāsaṁ ṭhito hoti: Tatopabhutikā kaṇhāyanā; so ca kaṇhāyanānaṁ pubbapuriso”ti. “sacāyaṁ ambaṭṭho māṇavo bhagavatā yāvatatiyakaṁ sahadhammikaṁ pañhaṁ puṭṭho na byākarissati, etthevassa sattadhā muddhaṁ phālessāmī”ti. Taṁ kho pana vajirap
When he said this, Ambaṭṭha kept silent. For a second time, the Buddha put the question, and for a second time Ambaṭṭha kept silent. Now at that time the spirit Vajirapāṇī, holding a massive iron spear, burning, blazing, and glowing, stood in the air above Ambaṭṭha, thinking, That’s the origin of the Kaṇhāyanas, and that’s who their founder is.” “If this Ambaṭṭha doesn’t answer when asked a third time, I’ll blow his head into seven pieces there and then!” And both the Buddha and Ambaṭṭha could s
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Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena gotamena parisati vācā— abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sace pāyasmantānaṁ licchavīnaṁ evamassa— mayaṁ acelaṁ pāthikaputtaṁ varattāhi bandhitvā goyugehi āviñcheyyāmāti. Tā varattā chijjeyyuṁ pāthikaputto vā. ‘tena hi, bho, muhuttaṁ tāva āgametha, yāvāhaṁ gacchāmi; Abhikkamāvuso pāthikaputta, abhikkamaneneva te jayaṁ karissāma, samaṇassa gotamassa parājayan
The ascetic Gotama has told the assembly that you’re not capable of meeting him face to face. And he said that even if the Licchavis try to bind you with straps and drag you with a pair of oxen, either the straps will break or you will. ‘Well then, worthies, wait a while, I’ll go. Come forth, Pāṭikaputta! When you come forth we’ll make you win and the ascetic Gotama lose.’ Hopefully I’ll be able to lead Pāṭikaputta back to the assembly.’ So Jāliya went to see Pāṭikaputta and said, ‘Come forth, R
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Seyyathidaṁ—cakkaratanaṁ, hatthiratanaṁ, assaratanaṁ, maṇiratanaṁ, itthiratanaṁ, gahapatiratanaṁ, pariṇāyakaratanameva sattamaṁ. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado. Ahaṁ kho pana, tāta ambaṭṭha, mantānaṁ dātā; “Evaṁ, bho”ti kho ambaṭṭho māṇavo brāhmaṇassa pokkharasātissa paṭissutv
the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he reigns by principle, without rod or sword. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who has cast off the world’s veil. But, dear Ambaṭṭha, I am the one who gives the hymns, “Yes,
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“evaṁ nu te, ambaṭṭha, brāhmaṇehi vuddhehi mahallakehi ācariyapācariyehi saddhiṁ kathāsallāpo hoti, yathayidaṁ caraṁ tiṭṭhaṁ nisinnena mayā kiñci kiñci kathaṁ sāraṇīyaṁ vītisāretī”ti? 4. Vijjācaraṇakathā “Katamaṁ pana taṁ, bho gotama, caraṇaṁ, katamā ca pana sā vijjā”ti? “Na kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya jātivādo vā vuccati, gottavādo vā vuccati, mānavādo vā vuccati: ‘arahasi vā maṁ tvaṁ, na vā maṁ tvaṁ arahasī’ti. Yattha kho, ambaṭṭha, āvāho vā hoti, vivāho vā hoti, āvāhavivāho
“Ambaṭṭha, is this how you hold a discussion with elderly and senior brahmins, the tutors of tutors: walking around or standing while I’m sitting, speaking some polite words or other?” 4. Knowledge and Conduct “But what, worthy Gotama, is that conduct, and what is that knowledge?” “Ambaṭṭha, in the supreme knowledge and conduct there is no discussion of genealogy or clan or pride— ‘You deserve me’ or ‘You don’t deserve me.’ Wherever there is giving and taking in marriage there is such discussion
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evaṁ so tasmiṁ ṭhāne parisuddho hoti. Puna caparaṁ, nigrodha, tapassī na tapaṁ samādiyati lābhasakkārasilokanikantihetu: ‘sakkarissanti maṁ rājāno rājamahāmattā khattiyā brāhmaṇā gahapatikā titthiyā’ti …pe… evaṁ so tasmiṁ ṭhāne parisuddho hoti. Puna caparaṁ, nigrodha, tapassī aññataraṁ samaṇaṁ vā brāhmaṇaṁ vā nāpasādetā hoti: ‘kiṁ panāyaṁ sambahulājīvo sabbaṁ sambhakkheti. Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, asanivicakkaṁ dantakūṭaṁ, samaṇappavādenā’ti
So they’re pure on that point. Furthermore, a mortifier doesn’t undertake a practice of mortification out of longing for possessions, honor, and popularity … ‘Kings, royal ministers, aristocrats, brahmins, householders, and sectarians will honor me!’ So they’re pure on that point. Furthermore, a mortifier doesn’t rebuke a certain ascetic or brahmin, ‘What is it with this one living in abundance, devouring everything— plants propagated from roots, stems, cuttings, or joints; and those from regula
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anissukī hoti amaccharī … asaṭho hoti amāyāvī … atthaddho hoti anatimānī … na pāpiccho hoti na pāpikānaṁ icchānaṁ vasaṁ gato … 2.3. Parisuddhatacappattakathā “Kittāvatā pana, bhante, tapojigucchā aggappattā ca hoti sārappattā ca? Yato kho, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti, aduṁ cassa hoti tapassitāya. So abhiharati no hīnāyāvattati. So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. So pacchābhattaṁ piṇḍapātapaṭ
jealous and stingy … devious and deceitful … obstinate and arrogant … they don’t have corrupt wishes … 2.3. On Reaching the Bark “But at what point, sir, does the fervent mortification in disgust of sin reach the peak and the pith? When a mortifier is restrained in the fourfold constraint, that is their mortification. They step forward, not falling back. They frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air,
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Pāsādamāruyha samantacakkhu; Sokāvatiṇṇaṁ janatamapetasoko, Avekkhassu jātijarābhibhūtaṁ. Uṭṭhehi vīra vijitasaṅgāma, Satthavāha aṇaṇa vicara loke; 13. Aggasāvakayuga Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi: ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ, ko imaṁ dhammaṁ khippameva ājānissatī’ti? Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi:
having ascended the Temple of Truth, rid of sorrow, look upon the people swamped with sorrow, overcome by rebirth and old age. Rise, hero! Victor in battle, caravan leader, wander the world cleared of debt. 13. The Chief Disciples Then it occurred to the Blessed One Vipassī, the perfected one, the fully awakened Buddha, ‘Who should I teach first of all? Who will quickly understand this teaching?’ Then he thought,
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yadi evaṁ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti? “Addhā kho, bhante, evaṁ sante tapojigucchā parisuddhā hoti, no aparisuddhā, aggappattā ca sārappattā cā”ti. “Na kho, nigrodha, ettāvatā tapojigucchā aggappattā ca hoti sārappattā ca; api ca kho phegguppattā hotī”ti. Sādhu me, bhante, bhagavā tapojigucchāya aggaññeva pāpetu, sāraññeva pāpetū”ti. “Idha, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti. so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagate
If this is so, is the fervent mortification in disgust of sin purified or not?” “Clearly, sir, it is purified. It has reached the peak and the pith.” “No, Nigrodha, at this point the fervent mortification in disgust of sin has not yet reached the peak and the pith. Rather, it has only reached the softwood.” Please help me reach the peak and the pith!” “Nigrodha, take a mortifier who is restrained in the fourfold constraint. They give up these five hindrances, corruptions of the heart that weaken
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Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ dutiyaṁ apāyamukhaṁ bhavati. Puna caparaṁ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṁ vā nigamasāmantaṁ vā agyāgāraṁ karitvā aggiṁ paricaranto acchati. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ tatiyaṁ ap
This is the second cause of quitting this supreme knowledge and conduct. Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, or to get by eating fallen fruit, or to get by eating tubers and fruit, sets up a fire chamber in the neighborhood of a village or town and dwells there serving the sacred flame. In fact they succeed only in serving someone accomplished in knowledge and conduct. This is the third cause of quitting this supreme knowledge
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趣旨一致
長
Idha, ambaṭṭha, ekacco samaṇo vā brāhmaṇo vā imaññeva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno khārividhamādāya araññāyatanaṁ ajjhogāhati: ‘pavattaphalabhojano bhavissāmī’ti. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ paṭhamaṁ apāyamukhaṁ bhavati. Puna caparaṁ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭ
Firstly, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, plunges into a wilderness region carrying their pack with a shoulder-pole, thinking they will get by eating fallen fruit. In fact they succeed only in serving someone accomplished in knowledge and conduct. This is the first cause of quitting this supreme knowledge and conduct. Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct or to get by ea
老い
長部経典
趣旨一致
長
“No hidaṁ, bho gotama. Kocāhaṁ, bho gotama, sācariyako, kā ca anuttarā vijjācaraṇasampadā? Ārakāhaṁ, bho gotama, anuttarāya vijjācaraṇasampadāya sācariyako”ti. “Taṁ kiṁ maññasi, ambaṭṭha, api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno khārividhamādāya araññavanamajjhogāhasi sācariyako: ‘pavattaphalabhojano bhavissāmī’”ti? “No hidaṁ, bho gotama”. “Iti kho, ambaṭṭha, imāya ceva tvaṁ anuttarāya vijjācaraṇasampadāya parihīno sācariyako. Ye cime anuttarāya vijjācaraṇasampadāya
“No, worthy Gotama. Who am I and my tradition compared with the supreme knowledge and conduct? We are far from that.” “What do you think, Ambaṭṭha? Since you’re not managing to obtain this supreme knowledge and conduct, have you with your tradition plunged into a wilderness region carrying your pack with a shoulder-pole, thinking you will get by eating fallen fruit?” “No, worthy Gotama.” “So you with your tradition are not only inferior to the supreme knowledge and conduct, you are even inferior
経典データの出典: SuttaCentral（CC0ライセンス）