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Katamañca, bhikkhave, yampicchaṁ na labhati tampi dukkhaṁ? Jātidhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati: ‘aho vata mayaṁ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’ti. Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. Jarādhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati: Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho, Byādhidhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppa
And what is meant by ‘not getting what you wish for is suffering’? In sentient beings who are liable to be reborn, such a wish arises: ‘Oh, if only we were not liable to be reborn! If only rebirth would not come to us!’ But you can’t get that by wishing. This is what is meant by ‘not getting what you wish for is suffering.’ In sentient beings who are liable to grow old … The rebirth, inception, conception, regeneration, manifestation of the sets of phenomena, and acquisition of the sense fields
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Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. Katame ca, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. ayaṁ vuccati, bhikkhave, jāti. Ime vuccanti, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā. Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ. Katamā ca, bhikkhave, jarā? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍi
But you can’t get that by wishing. This is what is meant by ‘not getting what you wish for is suffering.’ And what is meant by ‘in brief, the five grasping aggregates are suffering’? They are the grasping aggregates that consist of form, feeling, perception, choices, and consciousness. This is called rebirth. This is what is meant by ‘in brief, the five grasping aggregates are suffering’. This is called the noble truth of suffering. And what is old age? The old age, decrepitude, broken teeth, gr
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Katamañca, bhikkhave, maraṇaṁ? 4.5.2. Samudayasaccaniddesa Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ? jivhā loke … kāyo loke … mano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rūpā loke … saddā loke … gandhā loke … rasā loke …
And what is death? 4.5.2. The Origin of Suffering And what is the noble truth of the origin of suffering? tongue … body … mind in the world seems nice and pleasant, and it is there that craving arises and settles. Sights … sounds … smells … tastes …
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hānabhāgiyo samādhi, ṭhitibhāgiyo samādhi, visesabhāgiyo samādhi, nibbedhabhāgiyo samādhi. Katame cattāro dhammā uppādetabbā? Cattāri ñāṇāni— dhamme ñāṇaṁ, anvaye ñāṇaṁ, pariye ñāṇaṁ, sammutiyā ñāṇaṁ. Katame cattāro dhammā abhiññeyyā? Cattāri ariyasaccāni— dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. patirūpadesavāso, sappurisūpanissayo, attasammāpaṇidhi, pubbe ca katapuññatā. Katame cattāro dhammā sacchikātabbā? Cattāri
immersion liable to decline, stable immersion, immersion that leads to distinction, and immersion that leads to penetration. <em>What four things should be produced?</em> Four knowledges: knowledge of the teaching, inferential knowledge, knowledge of encompassing, and conventional knowledge. <em>What four things should be directly known?</em> The four noble truths: suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. living in
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Idaṁ paṭhamaṁ phalaṁ, paṭhamo ānisaṁso. Puna caparaṁ, āvuso, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. Idaṁ dutiyaṁ phalaṁ, dutiyo ānisaṁso. 11. Khīṇāsavaabhabbaṭhāna Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: ‘aṭṭhitadhammā samaṇā sakyaputtiyā viharantī’ti. Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: ‘atthi kho, āvuso, tena bhagavatā jānatā passatā araha
This is the first fruit and benefit. Furthermore, a mendicant—with the ending of three fetters, and the weakening of greed, hate, and delusion—becomes a once-returner. They come back to this world once only, then make an end of suffering. This is the second fruit and benefit. 11. Things Impossible for the Perfected It’s possible that wanderers of other religions might say, ‘The ascetics who follow the Sakyan are fickle.’ You should say to them, ‘Reverends, these things have been taught and point
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saddavicāro loke … gandhavicāro loke … rasavicāro loke … phoṭṭhabbavicāro loke … dhammavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ. Cakkhu loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṁ loke …pe… ghānaṁ loke … 1. Kāyānupassanā
considerations regarding sounds … considerations regarding smells … considerations regarding tastes … considerations regarding touches … considerations regarding ideas in the world seem nice and pleasant, and it is there that craving arises and settles. This is called the noble truth of the origin of suffering. The eye in the world seems nice and pleasant, and it is there that craving arises and settles. The ear … nose … 1. Observing the Body
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paraṅkato attā ca loko ca … sayaṅkato ca paraṅkato ca attā ca loko ca … asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca, idameva saccaṁ moghamaññan’ti. ‘Sassataṁ sukhadukkhaṁ … asassataṁ sukhadukkhaṁ … sassatañca asassatañca sukhadukkhaṁ … Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi? nevasassataṁ nāsassataṁ sukhadukkhaṁ … sayaṅkataṁ sukhadukkhaṁ … paraṅkataṁ sukhadukkhaṁ …
or made by another, or made by both oneself and another, or they have arisen anomalously, not made by oneself or another. Pleasure and pain are eternal, or not eternal, or both eternal and not eternal, Shall I explain them to you in the wrong way? or neither eternal nor not eternal. Pleasure and pain are made by oneself, or made by another,
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Idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ. 4.5.4. Maggasaccaniddesa Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ? Katamā ca, bhikkhave, sammāvācā? Musāvādā veramaṇī pisuṇāya vācāya veramaṇī pharusāya vācāya veramaṇī samphappalāpā veramaṇī. Ayaṁ vuccati, bhikkhave, sammāvācā. Katamo ca, bhikkhave, sammākammanto? Pāṇātipātā veramaṇī adinnādānā veramaṇī kāmesumicchācārā veramaṇī. Ayaṁ vuccati, bhikkhave, sammākammanto. Katamo ca, bhikkhave, sammāājīvo?
This is called the noble truth of the cessation of suffering. 4.5.4. The Path And what is the noble truth of the practice that leads to the cessation of suffering? And what is right speech? The refraining from lying, divisive speech, harsh speech, and talking nonsense. This is called right speech. And what is right action? Refraining from killing living creatures, stealing, and sexual misconduct. This is called right action. And what is right livelihood?
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Idaṁ pañcamaṁ vimuttāyatanaṁ. 6. Cha dhammā Cha dhammā bahukārā …pe… cha dhammā sacchikātabbā. Puna caparaṁ, āvuso, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhi sāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo, saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. Katame cha dhammā bhāvetabbā? Cha anussatiṭṭhānāni— buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, de
This is the fifth opportunity for freedom. 6. Groups of Six Six things are helpful, etc. Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who practices it to the complete ending of suffering. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. <em>What six things should be developed?</em> Six topics
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Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, sammāsamādhi. Idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samu
With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called right immersion. This is called the noble truth of the practice that leads to the cessation of suffering. And so they meditate observing an aspect of principles internally, externally, and both internally and externally. They meditate observing the principles as liable to origi
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te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā. Yadāhaṁ jānāmi: ‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṁ upasaṅkamitvā evaṁ vadāmi: 2.4. Tāvatiṁsadevaupamā “Tena hi, rājañña, taññevettha paṭipucchissāmi; yathā te khameyya, tathā naṁ byākareyyāsi. Api hi mayaṁ, bho kassapa, ciraṁ kālaṅkatāpi bhaveyyāma. Ko panetaṁ bhoto kassapassa āroceti: ‘atthi devā tāvatiṁsā’ti vā ‘evaṁdīghāyukā devā tāvatiṁsā’ti vā. Na mayaṁ bhoto kassapassa saddahāma: 2.5. Jaccandhaupamā
Some time later they become sick, suffering, gravely ill. When I know that they will not recover from their illness, I go to them and say, 2.4. The Simile of the gods of the thirty-three “Well then, chieftain, I’ll ask you about this in return, and you can answer as you like. For I would be long dead by then. But worthy Kassapa, who has told you that the gods of the thirty-three exist, or that they have such a long lifespan? I don’t believe you.” 2.5. Blind From Birth
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“Nāhu assāsapassāso, ṭhitacittassa tādino; Anejo santimārabbha, yaṁ kālamakarī muni. Asallīnena cittena, Parinibbute bhagavati saha parinibbānā brahmāsahampati imaṁ gāthaṁ abhāsi: vedanaṁ ajjhavāsayi; Pajjotasseva nibbānaṁ, vimokkho cetaso ahū”ti. Parinibbute bhagavati saha parinibbānā āyasmā ānando imaṁ gāthaṁ abhāsi:
“There was no more breathing for the unaffected one of steady heart. Imperturbable, committed to peace, the sage has done his time. He put up with painful feelings When the Buddha was fully quenched, the divinity Sahampati spoke this verse: without flinching. The liberation of his heart was like the extinguishing of a lamp.” When the Buddha was fully quenched, Venerable Ānanda spoke this verse:
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Katame aṭṭha dhammā bhāvetabbā? Ariyo aṭṭhaṅgiko maggo seyyathidaṁ— sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Katame aṭṭha dhammā pariññeyyā? Aṭṭha lokadhammā— lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañca. Katame aṭṭha dhammā pahātabbā? Aṭṭha micchattā— Katame aṭṭha? micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi.
<em>What eight things should be developed?</em> The noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. <em>What eight things should be completely understood?</em> Eight worldly conditions: gain and loss, fame and disgrace, blame and praise, pleasure and pain. <em>What eight things should be given up?</em> Eight wrong ways: What eight? wrong view, wrong thought, wrong speech, wrong action, w
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Jaṅghā manuññā labhate susaṇṭhitā; Vaṭṭā sujātā anupubbamuggatā, Uddhaggalomā sukhumattacotthatā. 12. Sukhumacchavilakkhaṇaṁ “Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā paripucchitā ahosi: ‘kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ, kiṁ sāvajjaṁ, kiṁ anavajjaṁ, kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ, kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya assa, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya assā’ti.
he gains prominent and elegant calves. Well-formed in graceful spirals, he’s covered in delicate rising hairs. 12. Delicate Skin “Mendicants, in some past lives the Realized One was reborn as a human being. He approached an ascetic or brahmin and asked: ‘Sirs, what is skillful? What is unskillful? What is blameworthy? What is blameless? What should be cultivated? What should not be cultivated? Doing what leads to my lasting harm and suffering? Doing what leads to my lasting welfare and happiness
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‘Ekantasukhī attā hoti …. ‘Ekantadukkhī attā hoti …. ‘Sukhadukkhī attā hoti …. ‘Adukkhamasukhī attā hoti arogo paraṁ maraṇā saññī’ti naṁ paññapenti. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi? ‘Rūpī attā hoti arogo paraṁ maraṇā saññī’ti naṁ paññapenti. ‘Arūpī attā hoti arogo paraṁ maraṇā saññī’ti naṁ paññapenti. ‘Rūpī ca arūpī ca attā hoti …pe…. ‘Nevarūpī nārūpī attā hoti …. ‘Antavā attā hoti ….
experiences nothing but happiness … experiences nothing but suffering … experiences both happiness and suffering … experiences neither happiness nor suffering.’ And what are the sixteen grounds on which they rely? They assert: ‘The self is healthy and percipient after death, and it is formed … formless … both formed and formless … neither formed nor formless … finite …
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Paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ; paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ. Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti. Atha kho, rājañña, tassa aggikassa jaṭilassa etadahosi: ‘yannūnāhaṁ yena so satthavāso tenupasaṅkameyyaṁ, appeva nāmettha kiñci upakaraṇaṁ adhigaccheyyan’ti. Atha kho so aggiko jaṭilo kālasseva vuṭṭhāya yena so satthavāso tenupasaṅkami; upasaṅkamitvā addasa tasmiṁ satthavāse daharaṁ kumāraṁ mandaṁ uttānaseyyakaṁ chaḍḍitaṁ. Disvānassa etadahosi: “Kiñcāpi bhava
Let go of this harmful misconception, chieftain, let go of it! Don’t create lasting harm and suffering for yourself!” The ascetic thought, ‘Why don’t I go to that caravan’s campsite? Hopefully I’ll find something useful there.’ So he went, and he saw a little baby boy abandoned there. When he saw this he thought, “Even though the worthy Kassapa says this, still I’m not able to let go of that harmful misconception. King Pasenadi of Kosala knows my views, and so do foreign kings. If I let go of th
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‘Tumhe khvettha, bhaṇe, ummattā, tumhe vicetā, tathā hi pana me sūkarabhattan’ti. Evameva kho tvaṁ, rājañña, gūthabhārikūpamo maññe paṭibhāsi. Paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ; paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ. Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti. Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti. Bhūtapubbaṁ, rājañña, aññataro sūkaraposako puriso sakamhā gāmā aññaṁ gāmaṁ agamāsi. Tattha addasa pahūtaṁ sukkhagūthaṁ chaḍḍitaṁ. Disvānassa etadahosi: ‘aya
‘You’re the mad ones, sirs! You’re the ones who’ve lost your minds! For this will serve as food for my pigs.’ In the same way, chieftain, you seem like the dung carrier in the simile. Let go of this harmful misconception, chieftain, let go of it! Don’t create lasting harm and suffering for yourself!” For by means of a simile some sensible people understand the meaning of what is said. Once upon a time, a certain swineherd went from his own village to another village. There he saw a large pile of
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Evaṁ me sutaṁ— sabbaganthappamocanaṁ. ekaṁ samayaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. Tatra kho āyasmā sāriputto bhikkhū āmantesi: “āvuso bhikkhave”ti. “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca: “Dasuttaraṁ pavakkhāmi, dhammaṁ nibbānapattiyā; Dukkhassantakiriyāya, 1. Eko dhammo Eko, āvuso, dhammo bahukāro, eko dhammo bhāvetabbo, eko dhammo pariññeyyo, eko dhammo pahātabbo, e
So I have heard. the release from all ties. At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond together with a large Saṅgha of five hundred mendicants. There Sāriputta addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Sāriputta said this: “I will relate the teachings up to ten for attaining extinguishment, for making an end of suffering, 1. Groups of One Reverends, one thing is helpful, one thing should be developed, one thing should b
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Addasā kho dutiyo akkhadhutto taṁ akkhadhuttaṁ dutiyampi āgatāgataṁ kaliṁ gilantaṁ, disvā taṁ akkhadhuttaṁ etadavoca: ‘Littaṁ paramena tejasā, Gilamakkhaṁ puriso na bujjhati; Gila re gila pāpadhuttaka, Pacchā te kaṭukaṁ bhavissatī’ti. Evameva kho tvaṁ, rājañña, akkhadhuttakūpamo maññe paṭibhāsi. Paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ; paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ. upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti. Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti. Bhū
The second gambler saw him, and said, ‘The man swallows the dice without realizing they’re smeared with most terrible venom. Swallow, you damn cheat, swallow! Soon you’ll know the bitter fruit!’ In the same way, chieftain, you seem like the gambler in the simile. Let go of this harmful misconception, chieftain, let go of it! For by means of a simile some sensible people understand the meaning of what is said. Don’t create lasting harm and suffering for yourself!” Once upon a time, two gamblers w
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ayampi dhammo nāthakaraṇo. Kathañcāvuso, bhikkhu anāvilasaṅkappā hoti? Idhāvuso, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṁsāsaṅkappo pahīno hoti. Evaṁ kho, āvuso, bhikkhu anāvilasaṅkappo hoti. Kathañcāvuso, bhikkhu passaddhakāyasaṅkhāro hoti? Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Evaṁ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro hoti.
This too is a quality that serves as protector. And how does a mendicant have unsullied intentions? It’s when they’ve given up sensual, malicious, and cruel intentions. That’s how a mendicant has unsullied intentions. And how has a mendicant stilled the physical process? With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That’s how a mendican
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経典データの出典: SuttaCentral（CC0ライセンス）