三百槍の苦
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音声
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三百槍の苦
ひゃくふうきよう
仏道修行を進めていく上での心がまえが説かれた、『雑阿含経・百槍経』(以下『百槍経』) 講義いたします。
髪の短くれ聞きぬ。一時、仏、波羅国の仙人住処
如是我聞。一時仏住波羅橑国仙人住
鹿野苑の中に住まりたまえり。雨の時世尊、諸比丘に
ねんじゅびやくさい
ときせん もろもろびく
処鹿野苑中。爾時世尊告諸比丘。 譬 如士夫年寿百歳。有人語言。士夫若 欲聞法。 当日日三時受苦。晨朝時受 百槍苦。日中哺時。 亦復如是。 於一 日中。受三百槍苦。如是日日。至於 百歳。 然後聞法。 得無聞等。 汝寧能 不。 時彼士夫。為聞法故。悉堪能受。 所以者何。 人生於世。 長夜受苦。 有 時地獄。有時畜生。有時餓鬼。 於三
悪道 空受衆苦。 亦不聞法。 是故我 今為無間等故。不以終身受三百槍為 大苦也是故比丘。於四聖諦。 未得 無間等者。当勤方便起増上欲。 学無 間等。仏説此経已。諸比丘聞仏所説。 歡喜奉行
畜生、有る時は餓鬼、三悪道に於て、空しく苦を受
けた法をも聞かざるなり。是故にれ今無間等の しゅうしん 為の故に、終身三百槍を受くるを以て大苦とは為さざ るなり」。是の故に比丘、四聖師に於て、未だ無間等を得ずんば、当に勤め方使して増上欲を起し、無間等を 学すべし」と。仏此の経を説きりたまいに、諸の比 仏の所説を聞きて喜奉行しぬ。このように私は聞きました。 ある時、仏さまがバーラーナシー国の仙人住処鹿野苑にご滞在さ れていた時のことです。 ある日世尊が弟子たちに告げられました。
「たとえば、百歳の紳士がいるとしましょう。 その紳士に、ある人がこういいました。「もしも あなたが仏法を聞きたいならば、毎日三回、大きな苦しみを受けるべきです。その苦しみとは、 朝に百回槍で突かれ、同様に昼も晩も百回ずつ槍で突かれるというもので、そのように一日に合 計三百回も槍で突かれる苦しみを受けて、百歳になった時点で仏法を聴聞して最高の悟りを得る ことができるとしたならば、あなたはその苦を受けることができますか?」と。
するとその紳士は、『仏法を聞くためには、その苦しみを受けることができます。 なぜならば、
解説
人間として生を受けたならば、果てしもなく長い間にわたって苦を受け、ある時は地獄界に、あ る時は畜生界に、ある時は餓鬼界にと三悪道に堕ちて多くの苦しみを受け、さらに仏法を聴聞 することもできないからです。このことから私は、悟りを得るためには、百年の間、毎日、槍で 三百回突かれることなど、大きな苦しみとは思えません』
そのようなわけであるから比丘たちよ、四聖論においてまだ悟りを得ていない者は、あらゆる 方法を駆使して修行に励み、悟りを得ようという向上の欲を起こし、四聖諦の悟りを学びなさ 「い」
仏さまがこの経を説き終わると、仏さまの教えを聞いた弟子たちは心から喜び、修行に励みま した。
このお経は、お釈迦さまが波羅捺国の仙人の住処である鹿野苑にご滞在の時の説法を記したも のです。波羅国とは、当時、中インド・ガンジス河中流にあった、カーシー国の首都バーラー ナシーを漢字に音写したもので、現在のワーラーナシー(ベナレス) 市にあたります。
そのバーラーナシーの郊外に鹿野苑(ワーラーナシー市のサールナート付近)があります。 ここ は鹿が放し飼いにされているので、鹿野苑といわれました。日本でいえば奈良のようなところで
すが、鹿野苑は町外れにあり、いろいろな宗教の聖者や求道者の修行場であり、居住地でありま した。
そのような聖者や修行者を、パーリ語ではイシ、サンスクリット語ではリシといいます。 イシ ないしリシを漢訳経典では仙人と訳しました。 仙人という訳ははたして適切なのかと疑問に思 いますが、昔の中国の概念でいえば、たしかに仙人でしょう。 ほかに表現のしようがなかったの だろうと思います。 要するに、いろいろな宗教の聖者やその弟子たちが、 鹿野苑の中に住み、修 行に励んでいたわけですが、そういう人たちを仙人と訳したわけです。
仙人たちが住んでいた鹿野苑ですから、 仙人住処鹿野苑というわけです。 パーリ語ではイシパ タナミガダーヤといいます。パタナとは住んでいるところという意味です。鹿野苑はパーリ語 でミガダーヤですから、イシバタナ・ミガダーヤを漢訳して仙人住処鹿野苑というわけです。こ ここはお釈迦さまが成道後、五人の比丘に初めて説法をされた初転法輪の地で、仏教四大聖地の一 つに数えられます。
お釈迦さまは鹿野苑でもろもろの弟子たちに、
と説かれました。
「譬えば士夫の年寿百歳なるが如し。人有り語って言わく、『士夫若し法を聞かんとせば、 当日日三時に苦を受くべし。 朝の時に百槍の苦を受け、日中埔時にも、亦復た是の如く、一 1日の中に於て、三百槍の苦を受け、是の如く日日して、百歳に至り、然して後法を聞きなば、無 間等を得ん、汝寧ろ能うや不や』と」
お釈迦さまはたとえ話として、こういうことをお話しになられたのです。
「たとえば百歳の紳士がいるとしましょう」
お経に士夫とありますが、これはしかるべき身分の男性のことですから、現代語に訳せば紳士 です。
「その紳士に、ある人がこういいました。
経中の紳士は、
と答えました。
「もしもあなたが、因縁解脱が説かれた正しい仏法を聞きたいならば、毎日三回、大きな苦しみ を受けなければ教わることはできないけれども、あなたはそれでも仏法を聞きたいか、といわれ たらどうしますか? その苦しみとは、朝に百回槍で突かれ、同様に昼も晩も百回ずつ突かれる というもので、そのように一日に合計三百回も槍で突かれる苦しみを受けて、百歳になった時点 で初めて仏法を聴聞し、最高の悟りを得ることができるとしたならば、あなたはその苦を受けま すか?」
三百回も槍で突かれるなどということは、実際には不可能です。一度槍で突かれただけで死ん でしまいます。したがってこれは、それほどの苦しみと考えていただけばよいでしょう。
「因縁解脱をするためには、百年の間、毎日毎日、朝、昼、晩の三度にわたって、槍で百回ずつ 突かれるほどの苦しみに遭わなければならない。そういう苦しみに遭わなければ、因縁解脱の法 を教わることができないとしても、あなたは因縁解脱の道を志しますか?」
そう問われた時、みなさんはどう答えますか?かつに
「法を聞かんが為の故に、 悉く受くるに堪能せり」
これを現代語に訳せば、
となります。
「成仏の法を聞くためには、それらの苦しみに遭わなければならないというのならば、私は喜ん その苦しみを受けるでありましょう」
これは、大変な言葉です。 みなさんならば、どうしますか?
「因縁解脱行を一生懸命にやれば、必ず成仏することができる。 その代わり、この行を教わるた めには、朝、昼、晩ごとに各百回、一日に合計三百回も槍で突かれなければならない。それを百 年間続けて、初めてその修行に入れるのだよ」
そういわれたならば、みなさんはどうしますか?
「仏舎利宝珠尊解脱宝生行ができるならば、私は喜んで毎日槍で突かれましょう」
といいますか? それとも、
「そんなのまっぴらごめんだ。冗談じゃないよ。 槍で突かれるのが一回だとしても、私はごめん こうむります」
と答えるでしょうか?
おそらくはほとんどの人が後者でしょう。
しかしこの紳士は、
仏法を学びます」
「私は百年間、毎日三百回ずつ槍で突かれるような苦しみに遭っても、喜んでその苦しみを受け
と答えているわけです。それはなぜでしょうか?
輪廻転生しても存続する苦
その紳士は、
といっております。
現代語に訳すと、
となります。
「まれ・・・・・・」
「所以は何ん、人の世に生れなば、長夜に苦を受くるに、有る時は地獄、有る時は畜生、有る時 は餓鬼、 三悪道に於て、 空しく衆の苦を受けた法をも聞かざるなり。是の故に我れ今無間等 の為の故に、終身三百槍を受くるを以て大苦とは為さざるなり」
だい
「なぜならば、人間として生を受けたならば、いろいろな苦しみを受けるからです。しかも、そ の苦しみはこの一生だけではなく、永く続いていくものです。ある時は地獄界に堕ち、ある時は 畜生界に堕ち、ある時は餓鬼界に堕ちて、さまざまな苦しみに遭うでしょう。 それらの三悪道に 堕ちたならば、多くの苦しみを受けるだけでなく、仏法を聴聞することもできません。それに比 べれば、悟りを得るために、百年の間、毎日、槍で三百回突かれることなど、私には大きな苦し みとは思えないのです」
人間には来世がなく現世だけで終わるのならば、百年間で突かれるという苦しみを まで、成仏法を習う必要はないでしょう。けれども輪廻転生して、永く地獄、畜生、餓鬼の苦 しみを受けることに比べれば、百年間の苦しみなどなんでもない。永く輪廻転生して苦しむこと を考えれば、ずっと楽です。まさにこの紳士のいうとおりです。
以前に講義した『母乳経』にも、同じようなことが説かれていました(本書二一八二九頁参 照)。お釈迦さまは「母乳経」で、
「おまえたちが輪廻転生を繰り返す間に飲んだ母乳は、恒河と四大海の水量よりも多いのです。 なぜならば、おまえたちは輪廻転生中にある時はゾウとして生まれ、その時飲んだ母乳は極めて 多量です。 また、時にはラクダ・ウマ・ウシ・ロバや種々の禽獣として生まれ、その時飲んだ母 乳の量も極めて多量です。
また、おまえたちは輪廻転生の間に、時には墓場に棄てられて膿や血が多量に流出し、またあ る時には地獄・畜生・餓鬼の三悪に堕ち、髄血が流出することも同様に多量です。 弟子たちよ、 おまえたちは始まりのない昔から生死を繰り返していますが、苦の根本原因を知りません」 と修行者たちに説いておられました。まさに『百槍経』と同じ内容です。
『母乳経』の講義ではお話ししませんでしたが、世間一般の人が『母乳経』などのお経を読んで 疑問に思うのは、
「ある時はゾウとして生まれ・・・・・・また、時にはラクダ・ウマ・ウシ・ロバや種々の禽獣として生
という部分だと思います。 世間一般の人どころか、お坊さんまでもが
-Three Hundred Spears of Pain
Let’s move forward
We will be giving a lecture on the “Za Agon Sutra/Hyakuyari Sutra” (hereinafter referred to as “Hyakuyari Sutra”), which explains what to do before proceeding with Buddhist training.
I don’t like short hair. Temporary residence of the immortals of Buddha and Harakuni
Please listen to me. Temporary residence of Buddha and immortal of Harakokuni
Tamaeri lived inside the deer garden. During the rain, the Blessed One, to all the bhikkhus
Nenjubiyakusai
Tokisen Moromorobikku
Shokanoen Junior High School. Venerable bhikkhus from now on. Parable Joshifu is 100 years old. Manned language. Shifuwaka Desire Law. On that day, at three o’clock, he suffered. During the Chen Dynasty, he suffered a hundred hardships. During daytime feeding. Please restore it. All day long. He is a 300-year-old man. Day by day. A hundred years old. After that, he became a listener. He is worthless. You Ning Neng Fu. Toki Kanashio. Because of the law. Thoroughly enjoyed. What is the reason? In life. Long night suffering. Hell at times. Time bastard. Hungry ghost. Ozo
Evil path, empty suffering. It is unheard of law. Therefore, I am now, I am, and I am. The great suffering is the late Bhikkhu. The Four Holy Truths. Unearned and unearned. Desire for increased convenience at work. Gakumu et al. This is the Buddhist teaching. Various bhikkhus and Buddhist temples theory. Pleasure magistrate
Damn, sometimes you are a hungry demon, suffering in vain in the three evil ways.
I have no choice but to listen to the rules. For this reason, I will not suffer great hardship by receiving 300 spears for the rest of my life, for the sake of his obedience.” For this reason, Bhikkhus, among the four sages, if you have not yet attained Mugen, etc., you should work diligently, arouse the desire to increase, and study Mugen, etc.’ Even though the Buddha has not finished preaching this sutra, he listens to the teachings of various Buddhists and does not perform joyful practices. This is how I heard it. One day, the Buddha was staying at Dekanoen, the abode of the immortals in the country of Varanasi. One day the Blessed One spoke to his disciples.
“For example, let’s say there is a gentleman who is 100 years old. Someone said to him, “If you want to hear Buddhism, you should undergo great suffering three times every day. He was pierced with a spear 100 times in the morning, and 100 times in the afternoon and at night, and suffered the pain of being pierced with a spear a total of 300 times a day until he was 100 years old. If you are able to attain the highest enlightenment by listening to Buddhism when you reach the age of 10, can you endure that suffering?
Then the gentleman said, “In order to hear Buddhism, you can undergo that suffering. because,
Explanation
If you are born as a human, you will suffer for an endlessly long time, and at one time you will fall into the three evil paths of hell, hell, beasts, and hungry ghosts, and you will suffer a lot. This is because they are unable to listen to Buddhism and listen to Buddhism. For this reason, I do not think that being pierced with a spear three hundred times every day for a hundred years is a great hardship in order to attain enlightenment.”
Therefore, bhikkhus, those who have not yet attained enlightenment in the Four Noble Truths should use every method available to practice, develop the desire to improve, and study the Four Noble Truths. Nasa “i”
When the Buddha had finished preaching this sutra, the disciples who had heard the Buddha’s teachings were truly happy and devoted themselves to their training.
This sutra is also a sermon written by the Buddha while he was staying at Shikanoen, the abode of immortals in Haraka Province. Harakuni is a kanji transcription of Balanasi, the capital of the Kāshi state, which was located in the middle reaches of the Ganges River in central India at the time, and corresponds to the present-day city of Varanasi (Benares).
On the outskirts of Varanasi is Shikanoen (near Sarnath in Varanasi city). Because there were deer roaming free here, it was called Deer Garden. In Japan, places like Nara
However, Shikanoen was located on the outskirts of town and was a training ground and residence for saints and aspirants of various religions.
Such saints and ascetics are called Ishi in Pali and Rishi in Sanskrit. Ishi or Rishi was translated as sage in the Chinese translation of the scriptures. I’m not sure if the term ‘immortal’ is appropriate, but in terms of the ancient Chinese concept, it would certainly be ‘immortal.’ I don’t think he had any other way to express it. In short, saints of various religions and their disciples lived and practiced in Shikanoen, and these people were translated as hermits.
This is Shikanoen, where the immortals lived, so it is called Shikanoen, the place where the immortals lived. In Pali, it is called Isipa Tanamigadaya. Patana means a place to live. The Pali word for “Shikanoen” is Migadaya, so Ishibatana Migadaya is translated into Chinese as “Shikanoen, the abode of the sage.” This place is the place where the Buddha made his first sermon to the five bhikkhus after attaining enlightenment, and is counted as one of the four sacred sites of Buddhism.
Buddha said to his disciples at Dekaen Garden,
It was explained to me.
“For example, a Shifu’s life is 100 years old.Some people say, “If a Shifu listens to the Dharma, he must suffer suffering at three o’clock on the same day. Then, during the Sino-Pacific period, just like He who was restored, he suffered three hundred spears in one day, and just as He lived day by day, he reached the age of 100 years old, and after that he passed the Dharma. If you listen, you will have no time, and you will not be able to do anything.’
The Buddha told this as a parable.
“Let’s say there’s a gentleman who’s a hundred years old.”
The sutra says “shifu,” and this refers to a man of appropriate status, so if translated into modern language, he would be a gentleman.
“Someone said this to the gentleman.
The gentleman who is in the process of
I answered.
“If you want to hear the correct Buddhist teachings that teach you how to liberate yourself from fate, what would you do if someone told you that you would have to undergo great suffering three times a day in order to be able to learn it?Do you still want to hear the teachings? ?The suffering was that of being pierced with a spear a hundred times in the morning, and likewise a hundred times in the afternoon and at night; If you were to hear Buddhism for the first time at the age of 100 and be able to attain the highest level of enlightenment, would you suffer?
It is practically impossible to be speared three hundred times. Just one hit with a spear will kill you. Therefore, you can think of this as a great pain.
“In order to be liberated from one’s fate, one must suffer so much that one is stabbed with a spear three times a day, morning, noon, and evening, for a hundred years. Even if you cannot learn the law of liberation, would you still aspire to the path of liberation from your relationships?”
How do you answer when asked that question?Katsuni
“Since it is for the sake of listening to the law, I thoroughly enjoy receiving it.”
Translating this into modern language,
It becomes.
“If in order to hear the Dharma of Buddhahood he must undergo such sufferings, then I will gladly let him undergo those sufferings.”
This is a difficult word. What would you all do?
“If you do the practice of liberation from one’s fate with all your might, you will definitely attain Buddhahood.Instead, in order to learn this practice, you must repeat the practice 100 times in the morning, noon, and evening, for a total of 300 times a day. You have to be poked with it. You have to do that for a hundred years, and then you can enter into that training for the first time.”
If that’s the case, what would you do?
“If I can liberate the Buddha’s relics and release the treasure from life, I will gladly be pierced with a spear every day.”
Do you mean? Or,
“I’m completely sorry for that. It’s not a joke. Even if it’s just one spear, I’m sorry he’s going to do this.”
Would you answer that?
Most people probably choose the latter.
But this gentleman
He studies Buddhism.”
“Even if I were to suffer the pain of being pierced with a spear three hundred times every day for a hundred years, I would willingly suffer it.
That’s the answer. Why?
The suffering that persists even in reincarnation
That gentleman is
That’s what I’m saying.
Translated into modern language,
It becomes.
“Rare…”
“What is the reason?If you are born in the world of humans, you will suffer during the long night, sometimes in hell, sometimes as an animal, sometimes as a hungry ghost, and in the three evil ways, you will suffer in vain for the people.” I have no choice but to listen to this.For this reason, I am now doing it for the sake of Mugen, so I will not suffer great hardship by receiving 300 spears for the rest of my life.”
big
“This is because once you are born as a human being, you will undergo various kinds of suffering.Moreover, that suffering will not only last this lifetime, but will continue for a long time. You will fall into the world of beasts, and at some point you will fall into the world of hungry ghosts, where you will suffer all kinds of suffering. If you fall into these three evil paths, you will not only suffer a lot, but you will also not be able to hear the Buddha Dharma. In comparison, being pierced with a spear 300 times every day for 100 years in order to gain enlightenment does not seem like much suffering to me.
If a person has no afterlife and ends up living in this life, there would be no need for him to go through the pain of suffering for a hundred years to learn the method of attaining Buddhahood. However, a hundred years of suffering is nothing compared to being reincarnated and enduring the suffering of hell, beasts, and hungry ghosts. It’s much easier if you think about suffering through reincarnation for a long time. This gentleman is exactly right.
A similar thing was explained in the “Breast Sutra” that I gave a lecture on earlier (see page 21,829 of this book). Buddha is a “breastfeeding sutra,”
“The amount of mother’s milk you drank during your reincarnations is greater than the amount of water in the Everlasting River and the Four Great Oceans. Because when you were in your reincarnations, you were born as elephants, and the amount of mother’s milk you drank at that time was The amount of milk is extremely large. Also, sometimes babies are born as camels, horses, cows, donkeys, and various other animals, and the amount of mother’s milk they drink at that time is also extremely large.
Also, during reincarnation, you are sometimes dumped in graveyards and a large amount of pus and blood flow out, and at other times you fall into the three evils of hell, beasts, and hungry ghosts, and your marrow blood flows out as well. It’s a large amount. “My disciples, you have been living and dying repeatedly since time immemorial, but you do not know the root cause of suffering,” he said to his ascetics. This is exactly the same content as the “Hyakuyari Sutra”.
I didn’t talk about it in the lecture on the “Breast Sutra,” but what the general public has questions about when they read sutras such as the “Breast Sutra.”
“Sometimes we are born as elephants…other times we are born as camels, horses, cows, donkeys, and various other birds and animals.”
I think that’s the part. Not only ordinary people, but even monks
