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経典: 長部経典
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苦しみ
長部経典
趣旨一致
長
Te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti, nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavikāyo, āpokāyo, tejokāyo, vāyokāyo, sukhe, dukkhe, jīve sattame— ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti, nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā ghātetā vā, sotā vā sāvetā vā, viññātā vā viññāpetā vā. Yopi tiṇhen
They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other. What seven? The substances of earth, water, fire, air; pleasure, pain, and the soul is the seventh. These seven substances are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar. They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pa
苦しみ
長部経典
趣旨一致
長
Mā vata no ahosi dīgharattaṁ ahitāya dukkhāyā’ti. Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: Mā vata no ahosi dīgharattaṁ ahitāya dukkhāyā”’ti. ‘Evaṁ, bhante. Kiṁ pana, bhante, bhagavā arahattassa maccharāyatī’ti? ‘Na kho ahaṁ, moghapurisa, arahattassa maccharāyāmi, api ca tuyhevetaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ, taṁ pajaha. Mā te ahosi dīgharat
I mustn’t create lasting harm and suffering for myself!’ Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him, I mustn’t create lasting harm and suffering for myself!”’ ‘Yes, sir. But sir, are you jealous of perfected ones?’ ‘I’m not jealous of the perfected ones, you silly man. Rather, you should give up this harmful misconception that has arisen in you. Don’t create lasting harm and suffering for yourself! That naked ascetic Kaḷāramaṭṭaka, who you imagine to be a true ho
苦しみ
長部経典
趣旨一致
長
Imāni te, deva, caturāsīti pāsādasahassāni dhammapāsādappamukhāni. Evaṁ vutte, ānanda, subhaddā devī parodi assūni pavattesi. Atha kho, ānanda, subhaddā devī assūni puñchitvā rājānaṁ mahāsudassanaṁ etadavoca: ‘Sabbeheva, deva, piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo, mā kho tvaṁ, deva, sāpekkho kālamakāsi, dukkhā sāpekkhassa kālaṅkiriyā, garahitā ca sāpekkhassa kālaṅkiriyā. Imāni te, deva, caturāsīti nagarasahassāni kusāvatīrājadhānippamukhāni. Ettha, deva, chandaṁ pajaha jīvite apekkha
And so on for all the king’s possessions. When the king had spoken, Queen Subhaddā cried and burst out in tears. Wiping away her tears, the queen said to the king: ‘Sire, we must be parted and separated from all we hold dear and beloved. Don’t pass away with concerns. Such concern is suffering, and it’s criticized. Sire, you have 84,000 cities, with the royal capital of Kusāvatī foremost. Give up desire for these! Take no interest in life!’ And she continued, listing all the king’s possessions.
苦しみ
長部経典
趣旨一致
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ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhī’ti? ‘No hetaṁ, bhante’. ‘Tvaṁ vā pana maṁ evaṁ avaca— ahaṁ, bhante, bhagavantaṁ uddissa viharissāmī’ti? ‘Na hi pana me, bhante, bhagavā uttari manussadhammā iddhipāṭihāriyaṁ karotī’ti. Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi? Taṁ kiṁ maññasi, sunakkhatta, kate vā uttari manussadhammā iddhipāṭihāriye akate vā uttari manussadhammā iddhipāṭihāriye yassatthāya mayā dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti? ‘Kate vā, bhante,
“Come, live dedicated to me”?’ ‘No, sir.’ ‘Or did you ever say to me: “Sir, I shall live dedicated to the Buddha”?’ ‘But sir, the Buddha never performs any superhuman demonstrations of psychic power for me.’ In that case, you futile man, who are you and what do you want to disavow? What do you think, Sunakkhatta? Whether or not there is a demonstration of psychic power, does my teaching lead someone who practices it to the goal of the complete ending of suffering?’ ‘It does, sir.’ ‘So it seems t
苦しみ
長部経典
趣旨一致
長
Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi? Taṁ kiṁ maññasi, sunakkhatta, paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāyā’ti? ‘Paññatte vā, bhante, aggaññe, apaññatte vā aggaññe, yassatthāya bhagavatā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāyā’ti. ‘Iti kira, sunakkhatta, paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya. Tatra, sunakkha
In that case, you futile man, who are you and what do you want to disavow? What do you think, Sunakkhatta? Whether or not the origin of the world is described, does my teaching lead someone who practices it to the goal of the complete ending of suffering?’ ‘It does, sir.’ ‘So it seems that whether or not the origin of the world is described, my teaching leads someone who practices it to the goal of the complete ending of suffering. In that case, what is the point of describing the origin of the
苦しみ
長部経典
趣旨一致
中
Ekena bhoge bhuñjeyya, sukhe dukkhe ca yo sakhā; dvīhi kammaṁ payojaye; Catutthañca nidhāpeyya, āpadāsu bhavissatī”ti. Atthakkhāyī ca yo mitto, yo ca mittānukampako. Etepi mitte cattāro, iti viññāya paṇḍito; Sakkaccaṁ payirupāseyya,
One portion is to enjoy. one the same in both pleasure and pain, Two parts invest in work. And the fourth should be kept for times of trouble.” a friend of good counsel, and one of sympathy; an astute person understands these four friends for what they are and carefully looks after them,
⚠ 自己責任論に誤解されやすい
苦しみ
長部経典
趣旨一致
長
‘Na kho ahaṁ, moghapurisa, arahattassa maccharāyāmi. Api ca tuyhevetaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ, taṁ pajaha. Mā te ahosi dīgharattaṁ ahitāya dukkhāya. Yaṁ kho panetaṁ, sunakkhatta, maññasi acelaṁ korakkhattiyaṁ—sādhurūpo ayaṁ samaṇoti. So sattamaṁ divasaṁ alasakena kālaṁ karissati. Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajjissati. Atha khvāhaṁ, bhaggava, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sunakkhattena licchaviputtena pacchāsamaṇena uttarakaṁ piṇḍāya pā
‘I’m not jealous of the perfected ones, you silly man. Rather, you should give up this harmful misconception that has arisen in you. Don’t create lasting harm and suffering for yourself! That naked ascetic the aristocrat of Kuru, who you imagine to be a holy man, will die of flatulence in seven days. And when he dies, he’ll be reborn in the very lowest rank of titans, named the Kālakañjas. Then I robed up in the morning and, taking my bowl and robe, entered Uttarakā for alms with Sunakkhatta the
苦しみ
長部経典
趣旨一致
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4.3.3.8. Āsavakkhayañāṇa So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. So idaṁ dukkhanti yathābhūtaṁ pajānāti, ayaṁ dukkhasamudayoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. Ime āsavāti yathābhūtaṁ pajānāti, ayaṁ āsavasamudayoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhoti yathābhūtaṁ pajānāti, ayaṁ ā
4.3.3.8. Ending of Defilements 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 of the ending of defilements. They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. They truly understand: ‘These are defilements’ … ‘This is
⚠ 自己責任論に誤解されやすい
苦しみ
長部経典
趣旨一致
長
‘phasse kho sati vedanā hoti, phassapaccayā vedanā’ti. Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati phasso hoti, kiṁpaccayā phasso’ti? kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘saḷāyatane kho sati phasso hoti, saḷāyatanapaccayā phasso’ti. Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati saḷāyatanaṁ hoti, kiṁpaccayā saḷāya
‘When contact exists there’s feeling. Contact is a requirement for feeling.’ Then Vipassī thought, ‘When what exists is there contact? What is a requirement for contact?’ Oh, when will an escape be found from this suffering, from old age and death?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When the six sense fields exist there’s contact. The six sense fields are requirements for contact.’ Then Vipassī thought, ‘When what exists are there the six sense fields?
苦しみ
長部経典
趣旨一致
長
Attāpissa agutto arakkhito hoti, puttadāropissa agutto arakkhito hoti, sāpateyyampissa aguttaṁ arakkhitaṁ hoti, saṅkiyo ca hoti pāpakesu ṭhānesu, abhūtavacanañca tasmiṁ rūhati, bahūnañca dukkhadhammānaṁ purakkhato hoti. Ime kho, gahapatiputta, cha ādīnavā vikālavisikhācariyānuyoge.
Yourself, your partners and children, and your property are all left unguarded. You’re suspected of bad deeds. Untrue rumors spread about you. You’re at the forefront of many things that entail suffering. These are the six drawbacks of roaming the streets at night.
苦しみ
長部経典
趣旨一致
中
sakyaputtassa sirīmato; Yo imaṁ dhammaṁ desesi, sabbadukkhāpanūdanaṁ. Ye cāpi nibbutā loke, yathābhūtaṁ vipassisuṁ; “Vipassissa ca namatthu, Te janā apisuṇātha, mahantā vītasāradā. Hitaṁ devamanussānaṁ, yaṁ namassanti gotamaṁ;
the glorious Sakyan! He taught this Dhamma that casts aside all suffering. Those in the world who are quenched, truly discerning, “Hail Vipassī, not backbiters; such people being great of heart and intrepid, revere that Gotama; he who is helpful to gods and humans,
苦しみ
長部経典
趣旨一致
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atha khvāhaṁ, bhikkhave, avihehi ca devehi atappehi ca devehi saddhiṁ yena sudassā devā tenupasaṅkamiṁ. Atha khvāhaṁ, bhikkhave, avihehi ca devehi atappehi ca devehi sudassehi ca devehi saddhiṁ yena sudassī devā tenupasaṅkamiṁ. Atha khvāhaṁ, bhikkhave, avihehi ca devehi atappehi ca devehi sudassehi ca devehi sudassīhi ca devehi saddhiṁ yena akaniṭṭhā devā tenupasaṅkamiṁ. Tasmiṁ, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu, upasaṅkamitvā maṁ
the gods fair to see … and the fair seeing gods. Then together with all these gods I went to see the gods of Akaniṭṭha, where we had a similar conversation. And that is how the Realized One is able to recollect the birth, names, clans, lifespan, chief disciples, and gatherings of disciples of the Buddhas of the past who have become fully quenched, cut off proliferation, cut off the course, finished off the cycle, and passed beyond all suffering. It is both because I have clearly comprehended the
苦しみ
長部経典
趣旨一致
長
Tayo antā— sakkāyo anto, sakkāyasamudayo anto, sakkāyanirodho anto. Tisso vedanā— sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Tisso dukkhatā— dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā. Tayo rāsī— micchattaniyato rāsi, sammattaniyato rāsi, aniyato rāsi. Tīṇi kusalamūlāni— Tayo tamā—
<em>Three extremes:</em> substantial reality, the origin of substantial reality, and the cessation of substantial reality. <em>Three feelings:</em> pleasure, pain, and neutral. <em>Three forms of suffering:</em> the suffering inherent in painful feeling, the suffering inherent in conditions, and the suffering inherent in perishing. <em>Three heaps:</em> the heap of surety in the wrong way, the heap of surety in the right way, and the heap of lack of surety. <em>Three skillful roots:</em> <em>Thr
苦しみ
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趣旨一致
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‘vedanā me attā’ti. ‘Na heva kho me vedanā attā, appaṭisaṁvedano me attā’ti iti vā hi, ānanda, attānaṁ samanupassamāno samanupassati. ‘Na heva kho me vedanā attā, nopi appaṭisaṁvedano me attā, attā me vediyati, vedanādhammo hi me attā’ti iti vā hi, ānanda, attānaṁ samanupassamāno samanupassati. Tatrānanda, yo so evamāha: dukkhaṁyeva tasmiṁ samaye vedanaṁ vedeti. Yasmiṁ, ānanda, samaye adukkhamasukhaṁ vedanaṁ vedeti, neva tasmiṁ samaye sukhaṁ vedanaṁ vedeti, na dukkhaṁ vedanaṁ vedeti; adukkhamasu
‘Feeling is my self.’ Or they regard it like this: ‘Feeling is definitely not my self. My self does not experience feeling.’ Or they regard it like this: ‘Feeling is definitely not my self. But it’s not that my self does not experience feeling. My self feels, for my self is liable to feel.’ Now, as to those who say: you only feel a painful feeling. At a time when you feel a neutral feeling, you don’t feel a pleasant or painful feeling; you only feel a neutral feeling. ‘Feeling is my self.’ You s
苦しみ
長部経典
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sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā. Imāsaṁ kho tvaṁ tissannaṁ vedanānaṁ katamaṁ attato samanupassasī’ti? Yasmiṁ, ānanda, samaye sukhaṁ vedanaṁ vedeti, neva tasmiṁ samaye dukkhaṁ vedanaṁ vedeti, na adukkhamasukhaṁ vedanaṁ vedeti; sukhaṁyeva tasmiṁ samaye vedanaṁ vedeti. Yasmiṁ, ānanda, samaye dukkhaṁ vedanaṁ vedeti, neva tasmiṁ samaye sukhaṁ vedanaṁ vedeti, na adukkhamasukhaṁ vedanaṁ vedeti; Sukhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgad
pleasant, painful, and neutral. Which one of these do you regard as self?’ Ānanda, at a time when you feel a pleasant feeling, you don’t feel a painful or neutral feeling; you only feel a pleasant feeling. At a time when you feel a painful feeling, you don’t feel a pleasant or neutral feeling; Pleasant feelings, painful feelings, and neutral feelings are all impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. So those who say ‘feeling is my self’ regard
苦しみ
長部経典
趣旨一致
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Dukkhaṁ vedanaṁ vediyamānassa ‘eso me attā’ti hoti. Tassāyeva dukkhāya vedanāya nirodhā ‘byagā me attā’ti hoti. Adukkhamasukhaṁ vedanaṁ vediyamānassa ‘eso me attā’ti hoti. Tassāyeva adukkhamasukhāya vedanāya nirodhā ‘byagā me attā’ti hoti. Iti kho, ānanda, nāmarūpapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sa
When feeling a painful feeling they think: ‘This is my self.’ When their painful feeling ceases they think: ‘My self has expired.’ When feeling a neutral feeling they think: ‘This is my self.’ When their neutral feeling ceases they think: ‘My self has expired.’ So: name and form are requirements for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a r
智慧
長部経典
趣旨一致
長
“Ke nu kho, ānanda, pāṭaligāme nagaraṁ māpentī”ti? “Sunidhavassakārā, bhante, magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāyā”ti. “Seyyathāpi, ānanda, devehi tāvatiṁsehi saddhiṁ mantetvā; Idhāhaṁ, ānanda, addasaṁ dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhantiyo. Yasmiṁ, ānanda, padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ pade
“Ānanda, who is building a citadel at Pāṭali Village?” “Sir, the Magadhan ministers Sunidha and Vassakāra are building a citadel to keep the Vajjis out.” “It’s as if they were building the citadel in consultation with the gods of the thirty-three. With clairvoyance that is purified and superhuman, I saw those deities taking possession of building sites. Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities. Middling rulers or royal ministers inc
智慧
長部経典
趣旨一致
中
Upapanno jutimanto, bhismākāyo yasassiso. Dasettha issarā āguṁ, Te ca sabbe abhikkante, kaṇho senaṁ apesayi; Pāṇinā talamāhacca, saraṁ katvāna bheravaṁ. Yathā pāvussako megho, thanayanto savijjuko; Tadā so paccudāvatti,
He has arisen, brilliant, his formidable body so glorious. Ten Gods Almighty came there, When they had all come forth— the Dark Lord sent forth his army. He struck the ground with his fist to make a horrifying sound like a cloud shedding rain, thundering and flashing. But then turned back,
智慧
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趣旨一致
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Ye te hatāvasesakā bhavissanti, te pacchā rañño janapadaṁ viheṭhessanti. Api ca kho idaṁ saṁvidhānaṁ āgamma evametassa dassukhīlassa sammā samugghāto hoti. Tena hi bhavaṁ rājā ye bhoto rañño janapade ussahanti kasigorakkhe, tesaṁ bhavaṁ rājā bījabhattaṁ anuppadetu. Ye bhoto rañño janapade ussahanti vāṇijjāya, tesaṁ bhavaṁ rājā pābhataṁ anuppadetu. 4.1. Catuparikkhāra Tena hi bhavaṁ rājā ye bhoto rañño janapade khattiyā ānuyantā negamā ceva jānapadā ca te bhavaṁ rājā āmantayataṁ: ‘icchāmahaṁ, bho
Those who remain after the killing will return to harass the king’s realm. Rather, here is a plan, relying on which the plague of savages will be properly uprooted. So let the king provide seed and fodder for those in the realm who work in growing crops and raising cattle. Let the king provide funding for those who work in trade. 4.1. The Four Accessories ‘In that case, let the king announce this throughout the realm to the aristocrat vassals of both town and country; the ministers and councillo
智慧
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趣旨一致
長
Atha kho sunidhavassakārā magadhamahāmattā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhaṁsu, ekamantaṁ ṭhitā kho sunidhavassakārā magadhamahāmattā bhagavantaṁ etadavocuṁ: “adhivāsetu no bhavaṁ gotamo ajjatanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. 1. Vassakārabrāhmaṇa “Evaṁ, bho”ti kho vassakāro brāhmaṇo magadhamahāmatto rañño māgadhassa ajātasattussa vedehiputtassa paṭissutvā b
Then the Magadhan ministers Sunidha and Vassakāra approached the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, they stood to one side and said, “Would the worthy Gotama together with the mendicant Saṅgha please accept today’s meal from me?” The Buddha consented with silence. 1. The Brahmin Vassakāra “Yes, worthy sir,” Vassakāra replied. He had the finest carriages harnessed. Then he mounted a fine carriage and, along with other fine carriages, se
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