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経典: 長部経典
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渇愛
長部経典
趣旨一致
長
rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā. Cha taṇhākāyā— rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. Cha agāravā. Idhāvuso, bhikkhu satthari agāravo viharati appatisso; dhamme agāravo viharati appatisso; saṅghe agāravo viharati appatisso; sikkhāya agāravo viharati appatisso; appamāde agāravo viharati appatisso; paṭisanthāre agāravo
intention regarding sights, sounds, smells, tastes, touches, and ideas. <em>Six classes of craving:</em> craving for sights, sounds, smells, tastes, touches, and ideas. You should all recite these in concert. <em>Six kinds of disrespect:</em> A mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality. <em>Six kinds of respect:</em> A mendicant has respect and reverence for the Teacher, the teaching, and the Saṅgha, the training
⚠ 出家者向けの文脈
渇愛
長部経典
趣旨一致
長
tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti. “Cakkhuviññeyyaṁ rūpampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampi. Sotaviññeyyaṁ saddampāhaṁ, devānaminda, duvidhena vadāmi— Ghānaviññeyyaṁ gandhampāhaṁ, devānaminda, duvidhena vadāmi— Jivhāviññeyyaṁ rasampāhaṁ, devānaminda, duvidhena vadāmi— Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi: “Na kho, devānaminda, sabbe samaṇabrāhmaṇā accantaniṭṭhā
Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.” “Lord of gods, I say that there are two kinds of sight known by the eye: that which you should cultivate, and that which you should not cultivate. There are two kinds of sound known by the ear … smells known by the nose … tastes known by the tongue … And then Sakka asked another question: “No, lord of gods, they have not.” “Why not?” “Those mendicants who are freed through the ending of craving have reached the ultim
渇愛
長部経典
趣旨一致
長
Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “iṅgha me tvaṁ, ānanda, pānīyaṁ āhara, pipāsitosmi, ānanda, pivissāmī”ti. Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni, taṁ cakkacchinnaṁ udakaṁ parittaṁ luḷitaṁ āvilaṁ sandati. Ayaṁ, bhante, kakudhā nadī avidūre acchodakā sātodakā sītodakā setodakā suppatitthā ramaṇīyā. Ettha bhagavā pānīyañca pivissati, gattāni ca sītī karissatī”ti. Dutiyampi kho bhagavā āya
The Buddha sat on the seat spread out. When he was seated he said to Venerable Ānanda, “Go on then, Ānanda, fetch me some water. I am thirsty and will drink.” When he said this, Venerable Ānanda said to the Buddha, “Sir, just now around five hundred carts have passed by. The shallow water has been churned up by their wheels, and it flows cloudy and murky. The Kakudhā river is not far away, with clear, sweet, cool water, clean, with smooth banks, delightful. There the Buddha can drink and cool hi
渇愛
長部経典
趣旨一致
長
“iṅgha me tvaṁ, ānanda, pānīyaṁ āhara, pipāsitosmi, ānanda, pivissāmī”ti. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā pattaṁ gahetvā yena sā nadikā tenupasaṅkami. Atha kho sā nadikā cakkacchinnā parittā luḷitā āvilā sandamānā, āyasmante ānande upasaṅkamante acchā vippasannā anāvilā sandittha. Atha kho āyasmato ānandassa etadahosi: “acchariyaṁ vata bho, abbhutaṁ vata bho, tathāgatassa mahiddhikatā mahānubhāvatā. Ayañhi sā nadikā cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅk
“Go on then, Ānanda, fetch me some water. I am thirsty and will drink.” “Yes, sir,” replied Ānanda. Taking his bowl he went to the river. Now, though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when Ānanda approached it flowed transparent, clear, and unclouded. Then Ānanda thought, “Oh lord, how incredible, how amazing! The Realized One has such psychic power and might! For though the shallow water in that creek had been churned up by wheels, and f
渇愛
長部経典
趣旨一致
長
phoṭṭhabbā loke … dhammā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Cakkhuviññāṇaṁ loke … Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ— sotaviññāṇaṁ loke … ghānaviññāṇaṁ loke … jivhāviññāṇaṁ loke … kāyaviññāṇaṁ loke … manoviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Cakkhusamphasso loke …
touches … ideas in the world seem nice and pleasant, and it is there that craving arises and settles. Eye consciousness … It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is, ear consciousness … nose consciousness … tongue consciousness … body consciousness … mind consciousness in the world seems nice and pleasant, and it is there that craving arises and settles. Eye contact …
渇愛
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趣旨一致
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sotasamphasso loke … ghānasamphasso loke … jivhāsamphasso loke … kāyasamphasso loke … kāmataṇhā bhavataṇhā vibhavataṇhā. manosamphasso loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Cakkhusamphassajā vedanā loke … sotasamphassajā vedanā loke … ghānasamphassajā vedanā loke … jivhāsamphassajā vedanā loke …
ear contact … nose contact … tongue contact … body contact … craving for sensual pleasures, craving for existence, and craving for nonexistence. mind contact in the world seems nice and pleasant, and it is there that craving arises and settles. Feeling born of eye contact … feeling born of ear contact … feeling born of nose contact … feeling born of tongue contact …
渇愛
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趣旨一致
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kāyasamphassajā vedanā loke … manosamphassajā vedanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rūpasaññā loke … saddasaññā loke … gandhasaññā loke … Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? rasasaññā loke … phoṭṭhabbasaññā loke … dhammasaññā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rūpasañcetanā loke …
feeling born of body contact … feeling born of mind contact in the world seems nice and pleasant, and it is there that craving arises and settles. Perception of sights … perception of sounds … perception of smells … But where does that craving arise and where does it settle? perception of tastes … perception of touches … perception of ideas in the world seems nice and pleasant, and it is there that craving arises and settles. Intention regarding sights …
渇愛
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趣旨一致
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phoṭṭhabbataṇhā loke … dhammataṇhā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rūpavitakko loke … saddavitakko loke … gandhavitakko loke … rasavitakko loke … phoṭṭhabbavitakko loke … Kiñca loke piyarūpaṁ sātarūpaṁ? dhammavitakko loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rūpavicāro loke …
craving for touches … craving for ideas in the world seems nice and pleasant, and it is there that craving arises and settles. Thoughts about sights … thoughts about sounds … thoughts about smells … thoughts about tastes … thoughts about touches … And what in the world seems nice and pleasant? thoughts about ideas in the world seem nice and pleasant, and it is there that craving arises and settles. Considerations regarding sights …
渇愛
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趣旨一致
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cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ. Katame cha dhammā bahukārā? Katame cha dhammā pahātabbā? Cha taṇhākāyā— rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. Katame cha dhammā hānabhāgiyā? Cha agāravā— idhāvuso, bhikkhu satthari agāravo viharati appatisso. Dhamme …pe… saṅghe … sikkhāya … appamāde … paṭisanthāre agāravo viharati appatisso. Katame cha dhammā visesabhāgiyā? Cha sāraṇīyā dhammā.
eye, ear, nose, tongue, body, and mind. <em>What six things are helpful?</em> <em>What six things should be given up?</em> Six classes of craving: craving for sights, sounds, smells, tastes, touches, and ideas. <em>What six things make things worse?</em> Six kinds of disrespect. A mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality. <em>What six things lead to distinction?</em> Six warm-hearted qualities.
⚠ 出家者向けの文脈
渇愛
長部経典
趣旨一致
長
Pāpā ca mittā sukadariyatā ca, Ete cha ṭhānā purisaṁ dhaṁsayanti. Akkhehi dibbanti suraṁ pivanti, Yantitthiyo pāṇasamā paresaṁ; Nihīnasevī na ca vuddhasevī, hoti sammiyasammiyo; Nihīyate kāḷapakkheva cando. Yo vāruṇī addhano akiñcano, Pipāso pivaṁ papāgato; Udakamiva iṇaṁ vigāhati,
bad friends, and avarice: these six grounds ruin a person. They play dice and drink beer, and consort with women loved by others. Associating with the worse, not the better, some call you their dear, dear friend, they diminish like the waning moon. One who is broke and destitute due to toddy, thirsty, drinking in the bar, drowning in debt,
渇愛
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趣旨一致
長
Tisso taṇhā— kāmataṇhā, bhavataṇhā, vibhavataṇhā. Aparāpi tisso taṇhā— kāmataṇhā, rūpataṇhā, arūpataṇhā. Aparāpi tisso taṇhā— rūpataṇhā, arūpataṇhā, nirodhataṇhā. Tīṇi akusalamūlāni— Tīṇi saṁyojanāni— sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso. Tayo āsavā—
<em>Three cravings:</em> for sensual pleasures, for existence, and for nonexistence. <em>Another three cravings:</em> sensuality, form, and formlessness. <em>Another three cravings:</em> form, formlessness, and cessation. <em>Three unskillful roots:</em> <em>Three fetters:</em> substantialist view, doubt, and misapprehension of precepts and observances. <em>Three defilements:</em>
渇愛
長部経典
趣旨一致
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‘Taṇhāpaccayā upādānan’ti iti kho panetaṁ vuttaṁ tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā taṇhāpaccayā upādānaṁ. Taṇhā ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ— rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā, sabbaso taṇhāya asati taṇhānirodhā api nu kho upādānaṁ paññāyethā”ti? “No hetaṁ, bhante”. “Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo upādānassa, yadidaṁ taṇhā. ‘Vedanāpaccayā taṇhā’ti iti k
‘Craving is a requirement for grasping’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no craving for anyone anywhere. That is, craving for sights, sounds, smells, tastes, touches, and ideas. When there’s no craving at all, with the cessation of craving, would grasping still be found?” “No, sir.” “That’s why this is the cause, source, origin, and reason of grasping, namely craving. ‘Feeling is a requirement for craving’—that’s what I sa
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ñātisampadā, bhogasampadā, ārogyasampadā, sīlasampadā, diṭṭhisampadā. Nāvuso, sattā ñātisampadāhetu vā bhogasampadāhetu vā ārogyasampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. Sīlasampadāhetu vā, āvuso, sattā diṭṭhisampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. Pañca ādīnavā dussīlassa sīlavipattiyā. Idhāvuso, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati, ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā. Puna caparaṁ, ā
endowment with relatives, wealth, health, ethics, and view. It is not because of endowment with family, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. It is because of endowment with ethics or view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. <em>Five drawbacks for an unethical person because of their failure in ethics:</em> Firstly, an unethical person lo
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Evaṁ vutte, te brāhmaṇā unnādino uccāsaddamahāsaddā ahesuṁ: ‘evaṁ me sutan’ti vā ‘evaṁ arahati bhavitun’ti vā; api ca samaṇo gotamo: ‘evaṁ tadā āsi, itthaṁ tadā āsi’ tveva bhāsati. Tassa mayhaṁ bho evaṁ hoti: ‘addhā samaṇo gotamo tena samayena rājā vā ahosi mahāvijito yaññassāmi purohito vā brāhmaṇo tassa yaññassa yājetā’ti. Abhijānāti pana bhavaṁ gotamo evarūpaṁ yaññaṁ yajitvā vā yājetvā vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjitā”ti? “Abhijānāmahaṁ, brāhmaṇa, evarūpaṁ yaññaṁ
When he said this, those brahmins made an uproar, ‘So I have heard’ or ‘It ought to be like this.’ Rather, he just says: ‘So it was then, this is how it was then.’ It occurs to me that the ascetic Gotama at that time must have been King Mahāvijita, the owner of the sacrifice, or else the brahmin high priest who facilitated the sacrifice for him. Does the worthy Gotama recall having performed such a sacrifice, or having facilitated it, and then, when his body broke up, after death, being reborn i
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ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā. Puna caparaṁ, āvuso, dussīlo sīlavipanno sammūḷho kālaṁ karoti, ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā. Puna caparaṁ, āvuso, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā. Pañca ānisaṁsā sīlavato sīlasampadāya. Idhāvuso, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati, ayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya. Rūpakkhan
This is the third drawback. Furthermore, an unethical person feels lost when they die. This is the fourth drawback. Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. This is the fifth drawback. <em>Five benefits for an ethical person because of their accomplishment in ethics:</em> Firstly, an ethical person gains great wealth on account of diligence. This is the first benefit. form, feeling, perception, choi
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ayaṁ dutiyo ānisaṁso sīlavato sīlasampadāya. Puna caparaṁ, āvuso, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ, visārado upasaṅkamati amaṅkubhūto, ayaṁ tatiyo ānisaṁso sīlavato sīlasampadāya. Puna caparaṁ, āvuso, sīlavā sīlasampanno asammūḷho kālaṁ karoti, ayaṁ catuttho ānisaṁso sīlavato sīlasampadāya. Puna caparaṁ, āvuso, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, ayaṁ pa
This is the second benefit. Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third benefit. Furthermore, an ethical person dies not feeling lost. This is the fourth benefit. Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm. This is the fifth benefit. <em>A mendicant who wants to accuse another should first es
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Māsaḍḍhamāsesu paññāyamānesu utusaṁvaccharā paññāyiṁsu. Ettāvatā kho, vāseṭṭha, ayaṁ loko puna vivaṭṭo hoti. Atha kho te, vāseṭṭha, sattā rasapathaviṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu. Tadetarahipi manussā kañcideva surasaṁ labhitvā evamāhaṁsu: ‘aho rasaṁ, aho rasan’ti. Tadeva porāṇaṁ aggaññaṁ akkharaṁ anusaranti, na tvevassa atthaṁ ājānanti. Yathā yathā kho te, vāseṭṭha, sattā rasapathaviṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā
and years and seasons. So far had the world evolved once more. Then those beings eating the earth’s nectar, with that as their food and nourishment, remained for a very long time. And even today when people get something tasty they say: ‘Oh, what a taste! Oh, what a taste!’ They’re just remembering an ancient primordial saying, but they don’t understand what it means. But so long as they ate that earth’s nectar, their bodies became more solid and they diverged in appearance; some beautiful, some
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Seyyathāpi nāma khuddamadhuṁ aneḷakaṁ; evamassādā ahosi. Seyyathāpi nāma ahicchattako; evameva pāturahosi. So ahosi vaṇṇasampanno gandhasampanno rasasampanno, seyyathāpi nāma sampannaṁ vā sappi sampannaṁ vā navanītaṁ evaṁvaṇṇo ahosi. Seyyathāpi nāma khuddamadhuṁ aneḷakaṁ; evamassādo ahosi. Atha kho te, vāseṭṭha, sattā bhūmipappaṭakaṁ upakkamiṁsu paribhuñjituṁ. Te taṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu. Yathā yathā kho te, vāseṭṭha, sattā bhūmipappaṭakaṁ paribhuñjantā
And they were as sweet as pure dwarf-bee honey. It appeared just like a mushroom. It was beautiful, fragrant, and delicious, like ghee or butter. And it was as sweet as pure dwarf-bee honey. Then those beings started to eat the ground-fungus. With that as their food and nourishment, they remained for a very long time. But so long as they ate that ground-fungus, their bodies became more solid and they diverged in appearance; some beautiful, some ugly. And the beautiful beings looked down on the u
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Yaṁ taṁ pāto pātarāsāya āharanti, sāyaṁ taṁ hoti pakkaṁ paṭivirūḷhaṁ; nāpadānaṁ paññāyati. Atha kho te, vāseṭṭha, sattā akaṭṭhapākaṁ sāliṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu. 7. Itthipurisaliṅgapātubhāva Yathā yathā kho te, vāseṭṭha, sattā akaṭṭhapākaṁ sāliṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā tesaṁ sattānaṁ bhiyyoso mattāya kharattañceva kāyasmiṁ okkami, vaṇṇavevaṇṇatā ca paññāyittha, itthiyā ca itthiliṅgaṁ pāturahosi purisass
And what they took for breakfast at daybreak had grown back and ripened by the evening, leaving no trace showing. Then those beings eating the ripe untilled rice, with that as their food and nourishment, remained for a very long time. 7. Sex Appears But so long as they ate that ripe untilled rice, their bodies became more solid and they diverged in appearance. And female characteristics appeared on women, while male characteristics appeared on men. Women spent too much time gazing at men, and me
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“na kho metaṁ patirūpaṁ, yvāhaṁ anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ parinibbāyeyyaṁ. Yannūnāhaṁ imaṁ ābādhaṁ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṁ adhiṭṭhāya vihareyyan”ti. Atha kho bhagavā taṁ ābādhaṁ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṁ adhiṭṭhāya vihāsi. Atha kho bhagavato so ābādho paṭippassambhi. Atha kho bhagavā gilānā vuṭṭhito aciravuṭṭhito gelaññā vihārā nikkhamma vihārapacchāyāyaṁ paññatte āsane nisīdi. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bh
“It would not be appropriate for me to be fully extinguished before informing my supporters and taking leave of the mendicant Saṅgha. Why don’t I forcefully suppress this illness, stabilize the life force, and live on?” So that is what he did. Then the Buddha’s illness died down. Soon after the Buddha had recovered from that sickness, he came out from his dwelling and sat in the shade of the porch on the seat spread out. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, a
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）