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経典: 長部経典
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Evaṁ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro hoti. Kathañcāvuso, bhikkhu suvimuttacitto hoti? Idhāvuso, bhikkhuno rāgā cittaṁ vimuttaṁ hoti, dosā cittaṁ vimuttaṁ hoti, mohā cittaṁ vimuttaṁ hoti. Puna caparaṁ, āvuso, bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Evaṁ
That’s how a mendicant has stilled the physical process. And how is a mendicant well freed in mind? It’s when a mendicant’s mind is freed from greed, hate, and delusion. Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehears
⚠ 出家者向けの文脈
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Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati. Vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti. Sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti. Vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti. Samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti. Vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti. Saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti. Vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti. 4. Dhammānupassanā 4.1. Dhammānupassanānīvaraṇapabba
That’s how a mendicant meditates by observing an aspect of the mind. and mind without greed as ‘mind without greed.’ They understand mind with hate as ‘mind with hate,’ and mind without hate as ‘mind without hate.’ They understand mind with delusion as ‘mind with delusion,’ and mind without delusion as ‘mind without delusion.’ They know constricted mind as ‘constricted mind,’ and scattered mind as ‘scattered mind.’ 4. Observing Principles 4.1. The Hindrances
⚠ 出家者向けの文脈
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Tīṇi kusalamūlāni— alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ. Katame tayo dhammā duppaṭivijjhā? Tisso nissaraṇiyā dhātuyo— kāmānametaṁ nissaraṇaṁ yadidaṁ nekkhammaṁ, rūpānametaṁ nissaraṇaṁ yadidaṁ arūpaṁ, yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ paṭiccasamuppannaṁ, nirodho tassa nissaraṇaṁ. Katame tayo dhammā uppādetabbā? Sappurisasaṁsevo, saddhammassavanaṁ, dhammānudhammappaṭipatti. Tīṇi ñāṇāni— atītaṁse ñāṇaṁ, anāgataṁse ñāṇaṁ, paccuppannaṁse ñāṇaṁ. Katame tayo dhammā abhiññeyyā?
Three skillful roots: contentment, love, and understanding. <em>What three things are hard to comprehend?</em> Three elements of escape. Renunciation is the escape from sensual pleasures. The formless is the escape from form. Cessation is the escape from whatever is created, conditioned, and dependently originated. <em>What three things should be produced?</em> Associating with true persons, listening to the true teaching, and practicing in line with the teaching. Three knowledges: knowledge reg
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saddasañcetanā loke … gandhasañcetanā loke … rasasañcetanā loke … phoṭṭhabbasañcetanā loke … dhammasañcetanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rūpataṇhā loke … Yaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. saddataṇhā loke … gandhataṇhā loke … rasataṇhā loke …
intention regarding sounds … intention regarding smells … intention regarding tastes … intention regarding touches … intention regarding ideas in the world seems nice and pleasant, and it is there that craving arises and settles. Craving for sights … Whatever in the world seems nice and pleasant, it is there that craving arises and settles. craving for sounds … craving for smells … craving for tastes …
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taṁ suṇāhi sādhukaṁ manasikarohi, bhāsissāmī”ti. “Evaṁ, bhante”ti kho subhaddo paribbājako bhagavato paccassosi. “Yasmiṁ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo na upalabbhati, samaṇopi tattha na upalabbhati. Dutiyopi tattha samaṇo na upalabbhati. Tatiyopi tattha samaṇo na upalabbhati. Catutthopi tattha samaṇo na upalabbhati. Ito bahiddhā samaṇopi natthi. Dutiyopi samaṇo natthi. Tatiyopi samaṇo natthi. Catutthopi samaṇo natthi. Suññā parappavādā samaṇebhi aññehi. Ime ca, subhadda, bhi
Listen and apply your mind well, I will speak.” “Yes, sir,” Subhadda replied. “Subhadda, in whatever teaching and training the noble eightfold path is not found, there is no ascetic found, no second ascetic, no third ascetic, and no fourth ascetic. outside of here there is no ascetic, no second ascetic, no third ascetic, and no fourth ascetic. Other sects are empty of ascetics. Were these mendicants to practice well, the world would not be empty of perfected ones.” In whatever teaching and train
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Tassa evaṁ hoti: ‘ahaṁ kho “idaṁ kusalan”ti yathābhūtaṁ nappajānāmi, “idaṁ akusalan”ti yathābhūtaṁ nappajānāmi. Ahañce kho pana “idaṁ kusalan”ti yathābhūtaṁ appajānanto, “idaṁ akusalan”ti yathābhūtaṁ appajānanto, “idaṁ kusalan”ti vā byākareyyaṁ, “idaṁ akusalan”ti vā byākareyyaṁ, tattha me assa chando vā rāgo vā doso vā paṭigho vā. Yattha me assa chando vā rāgo vā doso vā paṭigho vā, taṁ mamassa upādānaṁ. Yaṁ mamassa upādānaṁ, so mamassa vighāto. Yo mamassa vighāto, so mamassa antarāyo’ti. Iti so
They think: ‘I don’t truly understand what is skillful and what is unskillful. If I were to declare that something was skillful or unskillful I might feel desire or greed or hate or repulsion. That would be grasping on my part. That would be stressful for me, and that stress would be an obstacle.’ So from fear and disgust with grasping they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops: And wh
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Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā ānando sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme aciraparinibbute bhagavati. Tena kho pana samayena subho māṇavo todeyyaputto sāvatthiyaṁ paṭivasati kenacideva karaṇīyena. So evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati, ācāragocarasampanno, anumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo, sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.
So I have heard. At one time Venerable Ānanda was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. It was not long after the Buddha had become fully quenched. Now at that time the student Subha, Todeyya’s son, was residing in Sāvatthī on some business. Once they’ve gone forth, they live restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They act skill
⚠ 自己責任論に誤解されやすい
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Atthantaro atthakathaṁ nisāmayi. Paññāpaṭilābhagatena kammunā, Manussabhūto sukhumacchavī ahu; Byākaṁsu uppādanimittakovidā, Sukhumāni atthāni avecca dakkhiti. 13. Suvaṇṇavaṇṇalakkhaṇaṁ “Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno akkodhano ahosi anupāyāsabahulo, bahumpi vutto samāno nābhisajji na kuppi na byāpajji na patitthīyi, na kopañca dosañca appaccayañca pātvākāsi. Dātā ca ahosi sukhumānaṁ mudukānaṁ attharaṇānaṁ pāvuraṇānaṁ khomasukhu
heeding their explanation with pure intent. Due to that deed of acquiring wisdom, as a human being his skin is delicate. At his birth <j>the soothsayers expert in signs prophesied: ‘He’ll discern delicate matters.’ 13. Golden Skin “Mendicants, in some past lives the Realized One was reborn as a human being. He wasn’t irritable or bad-tempered. Even when heavily criticized he didn’t lose his temper, become annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. He donated
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Kopenapi naṁ harissāmi, makkhenapi naṁ harissāmi, palāsenapi naṁ harissāmī”ti. 2.11. Dvesatthavāhaupamā “Tena hi, rājañña, upamaṁ te karissāmi. Te taṁ satthaṁ dvidhā vibhajiṁsu ekato pañca sakaṭasatāni, ekato pañca sakaṭasatāni. Eko satthavāho bahuṁ tiṇañca kaṭṭhañca udakañca āropetvā satthaṁ payāpesi. Dvīhatīhapayāto kho pana so sattho addasa purisaṁ kāḷaṁ lohitakkhaṁ sannaddhakalāpaṁ kumudamāliṁ allavatthaṁ allakesaṁ kaddamamakkhitehi cakkehi bhadrena rathena paṭipathaṁ āgacchantaṁ, disvā etad
I shall carry on with this view out of anger, contempt, and spite!” 2.11. The Simile of the Two Caravan Leaders “Well then, chieftain, I shall give you a simile. So that’s what they did. One caravan leader, having prepared much grass, wood, and water, started the caravan. After two or three days’ journey he saw a dark man with red eyes coming the other way in a donkey cart with muddy wheels. He was armored with a quiver and wreathed with yellow lotus, his clothes and hair all wet. Seeing him, he
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Samaṁ pādaṁ bhūmiyaṁ nikkhipati, samaṁ uddharati, samaṁ sabbāvantehi pādatalehi bhūmiṁ phusati. So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Buddho samāno kiṁ labhati? Akkhambhiyo hoti abbhantarehi vā bāhirehi vā paccatthikehi paccāmittehi rāgena vā dosena vā mohena vā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. Buddho samāno idaṁ labhati”. Eta
He places his foot on the ground evenly, raises it evenly, and touches the ground evenly with the whole sole of his foot. Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as Buddha? He can’t be stopped by any foe or enemy whether internal or external; nor by greed, hate, or delusion; nor by any ascetic or brahmin or god or Māra or divinity or by anyone in the world. That’s what he obtains as Buddha.” The Buddha spoke this matter. He has the fo
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te mayaṁ yena yena gacchāma, khippameva pariyādiyati tiṇakaṭṭhodakaṁ haritakapaṇṇaṁ. Yannūna mayaṁ imaṁ satthaṁ dvidhā vibhajeyyāma— “Kiñcāpi bhavaṁ kassapo evamāha, atha kho nevāhaṁ sakkomi idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjituṁ. Rājāpi maṁ pasenadi kosalo jānāti tirorājānopi: ‘pāyāsi rājañño evaṁvādī evaṁdiṭṭhī: Kopenapi naṁ harissāmi, makkhenapi naṁ harissāmi, palāsenapi naṁ harissāmī”ti. 2.12. Gūthabhārikaupamā “Tena hi, rājañña, upamaṁ te karissāmi. So uggharantaṁ paggharantaṁ yāva aggana
Wherever we go we quickly use up the grass, wood, water, and the green foliage. Why don’t we split the caravan in two halves?’ “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. I shall carry on with this view out of anger, contempt, and spite!” 2.12. The Simile of the Dung-Carrier “Well then, chieftain, I shall give you a simile. Smeared with leaking, oozing dung down to his fing
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So uttarāsaṅgaṁ pattharitvā pahūtaṁ sukkhagūthaṁ ākiritvā bhaṇḍikaṁ bandhitvā sīse ubbāhetvā agamāsi. Tassa antarāmagge mahāakālamegho pāvassi. “Kiñcāpi bhavaṁ kassapo evamāha, atha kho nevāhaṁ sakkomi idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjituṁ. Rājāpi maṁ pasenadi kosalo jānāti tirorājānopi: Kopenapi naṁ harissāmi, makkhenapi naṁ harissāmi, palāsenapi naṁ harissāmī”ti. 2.13. Akkhadhuttakaupamā “Tena hi, rājañña, upamaṁ te karissāmi, ‘Evaṁ, sammā’ti kho so akkhadhutto tassa akkhadhuttassa paccasso
So he spread out his upper robe, shoveled the dry dung onto it, tied it up into a parcel, lifted it on to his head, and went on his way. While on his way a large sudden storm poured down. “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. I shall carry on with this view out of anger, contempt, and spite!” 2.13. The Simile of the Gamblers “Well then, chieftain, I shall give you a s
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Āpokasiṇameko sañjānāti …pe… tejokasiṇameko sañjānāti … idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. vāyokasiṇameko sañjānāti … nīlakasiṇameko sañjānāti … pītakasiṇameko sañjānāti … lohitakasiṇameko sañjānāti … odātakasiṇameko sañjānāti … ākāsakasiṇameko sañjānāti … viññāṇakasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ.
They perceive the meditation on universal water … the meditation on universal fire … First, a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. the meditation on universal air … the meditation on universal blue … the meditation on universal yellow … the meditation on universal red … the meditation on universal white … the meditation on universal
⚠ 出家者向けの文脈
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Atha kho, bhaggava, acelo kaḷāramaṭṭako nacirasseva parihito sānucāriko vicaranto odanakummāsaṁ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālamakāsi. ‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti. ‘Kiṁ pana maṁ, bhante, bhagavā evamāha— ‘Nanu tvaṁ, sunakkhatta, acelaṁ kaḷāramaṭṭakaṁ upasaṅkamitvā pañhaṁ apucchi. Tassa te acelo kaḷāramaṭṭako pañhaṁ puṭṭho na sampāyāsi. Asampāyanto kopañca dosañca appaccayañca pātvākāsi. Tassa te etadahosi: “sādhurūpaṁ v
And that’s exactly what happened. ‘Don’t you claim to be an ascetic who follows the Sakyan, you silly man?’ ‘But why does the Buddha say this to me?’ ‘Didn’t you go to see the naked ascetic Kaḷāramaṭṭaka and ask him a question? But when it stumped him, he displayed annoyance, hate, and bitterness. Then you thought, “I’ve offended the holy man, the perfected one, the ascetic. Sunakkhatta heard about this. ‘Though I perform such a superhuman demonstration of psychic power you say this:
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So evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho. 4.3.1. Sīla 4.3.1.1. Cūḷasīla Kathañca, mahārāja, bhikkhu sīlasampanno hoti? Idha, mahārāja, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti. Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī vihar
Once they’ve gone forth, they live restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content. 4.3.1. Ethics 4.3.1.1. The Shorter Section on Ethics And how, great king, is a mendican
⚠ 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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iti viññāya paṇḍito; Ārakā parivajjeyya, maggaṁ paṭibhayaṁ yathā”ti. 12. Suhadamitta “Cattārome, gahapatiputta, mittā suhadā veditabbā. Upakāro mitto suhado veditabbo, samānasukhadukkho mitto suhado veditabbo, atthakkhāyī mitto suhado veditabbo, anukampako mitto suhado veditabbo. Catūhi kho, gahapatiputta, ṭhānehi upakāro mitto suhado veditabbo. Pamattaṁ rakkhati, pamattassa sāpateyyaṁ rakkhati, bhītassa saraṇaṁ hoti, uppannesu kiccakaraṇīyesu taddiguṇaṁ bhogaṁ anuppadeti. Imehi kho, gahapatiput
these four enemies for what they are and keeps them at a distance, as they’d shun a risky road.” 12. Good-Hearted Friends “Householder’s son, you should recognize these four good-hearted friends: the helper, the friend in good times and bad, the counselor, and the one who’s sympathetic. You can recognize a good-hearted friend who’s a helper on four grounds. They guard you when you’re negligent. They guard your property when you’re negligent. They keep you safe in times of danger. When something
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sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti, anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti, samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti, asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti, vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti, avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti. So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti— sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti, vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti, sadosaṁ vā cittaṁ ‘sadosaṁ cittan’t
mind that is not supreme … mind that is supreme … immersed mind … unimmersed mind … freed mind … They understand unfreed mind as ‘unfreed mind’. They understand the minds of other beings and individuals, having encompassed them with their own mind. They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’. They understand mind with hate …
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vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti, samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti, vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti, saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti, Seyyathāpi, mahārāja, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā ‘sakaṇikan’ti jāneyya, akaṇikaṁ vā ‘akaṇikan’ti jāneyya; evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte a
mind without hate … mind with delusion … mind without delusion … constricted mind … Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot,’ and if they had no spots they’d know ‘I have no spots.’ In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, st
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Sabbe jānanti maṁ devā, evaṁ govinda jānahi”. “Āsanaṁ udakaṁ pajjaṁ, madhusākañca brahmuno; Agghe bhavantaṁ pucchāma, agghaṁ kurutu no bhavaṁ”. “Paṭiggaṇhāma te agghaṁ, yaṁ tvaṁ govinda bhāsasi; Diṭṭhadhammahitatthāya, samparāya sukhāya ca;
All the gods know me thus, and so you should know me, Steward.” “A Divinity deserves a seat and water, foot-salve, and sweet cakes. Sir, I ask you to please accept these gifts of hospitality.” “I accept the gifts of hospitality of which you speak. I grant you the opportunity to ask whatever you desire—
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趣旨一致
長
Kenāvaṭā vāti pajā kurutu, Āpāyikā nivutabrahmalokā”ti. “Kodho mosavajjaṁ nikati ca dubbho, Kadariyatā atimāno usūyā; Icchā vivicchā paraheṭhanā ca, Lobho ca doso ca mado ca moho; Etesu yuttā anirāmagandhā, Idhekacco appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati, Āpāyikā nivutabrahmalokā”ti. “Yathā kho ahaṁ, bhoto, āmagandhe bhāsamānas
wrapped in what do people stink, headed for hell, shut out of the realm of divinity?” “Anger, lies, cheating, and treachery, miserliness, vanity, jealousy, desire, stinginess, harassing others, greed, hate, vanity, and delusion— those bound to such things <j>are not devoid of putrefaction; It’s when someone gives up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. they’re headed for
経典データの出典: SuttaCentral（CC0ライセンス）