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経典: 中部経典
✕ クリア
苦しみ
中部経典
趣旨一致
長
Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. Tassa ce, mahānāma, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti. So tesaṁ bhogānaṁ ārakkhādhikaraṇaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti: ‘kinti me bhoge neva rājāno hareyyuṁ, na corā hareyyuṁ, na aggi daheyya, na udakaṁ vaheyya, na appiyā vā dāyādā hareyyun’ti. Tassa evaṁ ārakkhato gopayato te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṁ v
This too is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures. That gentleman might try hard, strive, and make an effort, and accrue money. But they experience pain and sadness when they try to protect it, thinking: ‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’ And even though they protect it and ward it, rulers or bandits take it, or fire consumes
これもまた、現世において明らかな欲楽の過患であり、欲楽によって引き起こされる苦の集積である。その者は懸命に励み、精進し、努力を重ねて財を蓄えるかもしれない。しかし彼らは、その財を守ろうとするとき、「いかにして我が財を、王や盗賊に奪われることなく、火に焼かれることなく、洪水に流されることなく、また愛せざる相続人に取られることなく、守り抜くことができようか」と思い煩い、苦悩と悲嘆を経験する。そして、かくも守り護ろうとするにもかかわらず、王や盗賊はその財を奪い、あるいは火はこれを焼き尽くす。
苦しみ
中部経典
趣旨一致
長
ittheke abhivadanti, ‘nānattasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti— ittheke abhivadanti, ‘parittasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti— ittheke abhivadanti, ‘appamāṇasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti— ittheke abhivadanti, ‘ekantasukhī attā ca loko ca, idameva saccaṁ moghamaññan’ti— ittheke abhivadanti, ‘ekantadukkhī attā ca loko ca, idameva saccaṁ moghamaññan’ti— ittheke abhivadanti, ‘sukhadukkhī attā ca loko ca, idameva saccaṁ moghamaññan’ti— itt
‘The self and the cosmos are diverse in perception.’ ‘The self and the cosmos have limited perception.’ ‘The self and the cosmos have limitless perception.’ ‘The self and the cosmos experience nothing but happiness.’ ‘The self and the cosmos experience nothing but suffering.’ ‘The self and the cosmos experience both happiness and suffering.’ ‘The self and the cosmos experience neither happiness nor suffering.’ ‘The self and the cosmos are eternal.’ ‘The self and the cosmos are not eternal.’ ‘The
苦しみ
中部経典
趣旨一致
長
“Taṁ kiṁ maññasi, gahapati, Bhāsitā kho pana te, gahapati, esā vācā: “Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti. idhassa nigaṇṭho ābādhiko dukkhito bāḷhagilāno sītodakapaṭikkhitto uṇhodakapaṭisevī. So sītodakaṁ alabhamāno kālaṁ kareyya. Imassa pana, gahapati, nigaṇṭho nāṭaputto katthūpapattiṁ paññapetī”ti? “Atthi, bhante, manosattā nāma devā tattha so upapajjati”. “Taṁ kis
“What do you think, householder? But you said that you would debate on the basis of truth.” “Even though the Buddha says this, still the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.” Take a Jain ascetic who is sick, suffering, gravely ill. They turn down cold water and use only hot water. Not getting cold water, they might die. Now, where does the Jain Ñātika say they would be reborn?” “Sir, there are gods called ‘mind-bound’. They
⚠ 自己責任論に誤解されやすい
苦しみ
中部経典
趣旨一致
長
Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: nānattasaññī attā ca loko ca … parittasaññī attā ca loko ca … appamāṇasaññī attā ca loko ca … ekantasukhī attā ca loko ca … ekantadukkhī attā ca loko ca … sukhadukkhī attā ca loko ca … adukkhamasukhī attā ca loko ca, idameva saccaṁ moghamaññanti, tesaṁ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṁyeva ñāṇaṁ bhavissati parisuddhaṁ pariyodātanti—netaṁ ṭhānaṁ
Now, consider the ascetics and brahmins whose view is as follows. or of diverse perception, or of limited perception, or of limitless perception, or experience nothing but happiness, or experience nothing but suffering, or experience both happiness and suffering, or experience neither happiness nor suffering. It’s simply not possible for them to have personal knowledge of this that is pure and bright, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a
苦しみ
中部経典
趣旨一致
長
Natiyā asati āgatigati na hoti. Āgatigatiyā asati cutūpapāto na hoti. Cutūpapāte asati nevidha na huraṁ na ubhayamantarena. Esevanto dukkhassā’”ti. Atha kho āyasmā channo acirapakkante āyasmante ca sāriputte āyasmante ca mahācunde satthaṁ āharesi. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: Taṁ channassa bhikkhuno natthi. ‘Anupavajjo channo bhikkhu satthaṁ āharesī’ti ev
When there’s no inclination there’s no coming and going. When there’s no coming and going there’s no passing away and reappearing. When there’s no passing away and reappearing there’s no this life or the next or between the two. Just this is the end of suffering.’” Not long after those venerables had left, Venerable Channa committed suicide. Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him, But the mendicant Channa did no such thing. You should remember this: ‘T
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
長
Seyyathāpi, āvuso sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; evameva kho me, āvuso sāriputta, adhimattā vātā kucchiṁ parikantanti. Seyyathāpi, āvuso sāriputta, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; evameva kho me, āvuso sāriputta, adhimatto kāyasmiṁ ḍāho. Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati
The winds slicing my belly are so severe, like a deft butcher or their apprentice were slicing open a cows’s belly with a sharp meat cleaver. The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading. “Please don’t commit suicide! Venerable Channa, keep going! We want you to keep
苦しみ
中部経典
趣旨一致
長
natthi hetu, natthi paccayo sattānaṁ visuddhiyā; ahetū appaccayā sattā visujjhanti; natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati: ‘So abrahmacariyavāso ayan’ti— iti viditvā tasmā brahmacariyā nibbijja pakkamati. ‘ayaṁ kho bhavaṁ satthā evaṁvādī evaṁdiṭṭhi— Sace imassa bhoto satt
There’s no cause or reason for the purification of sentient beings. Sentient beings are purified without cause or reason. There is no power, no energy, no human strength or vigor. All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth.’ A sensible person reflects on this matter in this way: This negates the spiritual life.’ Realizing this, they l
苦しみ
中部経典
趣旨一致
長
‘sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā, te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame— ime sattakāyā 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 hant
‘There are these seven substances that 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 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
苦しみ
中部経典
趣旨一致
長
‘Nandīsamudayā dukkhasamudayo, puṇṇā’ti vadāmi. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. ‘Nandīsamudayā dukkhasamudayo, puṇṇā’ti vadāmi. Santi kho, puṇṇa, sotaviññeyyā saddā … ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā … manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Santi ca kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā.
Relishing is the origin of suffering, I say. If a mendicant approves, welcomes, and keeps clinging to them, this gives rise to relishing. Relishing is the origin of suffering, I say. There are sounds known by the ear … smells known by the nose … tastes known by the tongue … touches known by the body … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
長
Ubhopi mayaṁ ettha samasamā sāmaññaṁ pattā, yo cāhaṁ na vadāmi ‘ubho sandhāvitvā saṁsaritvā dukkhassantaṁ karissāmā’ti. ‘ayaṁ kho bhavaṁ satthā evaṁvādī evaṁdiṭṭhi— Atirekaṁ kho panimassa bhoto satthuno naggiyaṁ muṇḍiyaṁ ukkuṭikappadhānaṁ kesamassulocanaṁ, yohaṁ puttasambādhasayanaṁ ajjhāvasanto kāsikacandanaṁ paccanubhonto mālāgandhavilepanaṁ dhārento jātarūparajataṁ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi abhisamparāyaṁ. Sohaṁ kiṁ jānanto kiṁ passanto imasmiṁ satthari brahmaca
have attained exactly the same level. Yet I’m not one who says that after transmigrating both of us will make an end of suffering. ‘This teacher has such a doctrine and view. But it’s superfluous for this teacher to go nude, bald, persisting in squatting, tearing out their hair and beard. For I’m living at home with my children, using sandalwood imported from Kāsi, wearing garlands, fragrance, and makeup, and accepting gold and currency. Yet I’ll have exactly the same destiny in the next life as
苦しみ
中部経典
趣旨一致
長
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. ‘Nandīnirodhā dukkhanirodho, puṇṇā’ti vadāmi. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. ‘Nandīnirodhā dukkhanirodho, puṇṇā’ti vadāmi. Santi ca kho, puṇṇa, sotaviññeyyā saddā … ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā …
If a mendicant doesn’t approve, welcome, and keep clinging to them, relishing ceases. When relishing ceases, suffering ceases, I say. If a mendicant doesn’t approve, welcome, and keep clinging to them, relishing ceases. When relishing ceases, suffering ceases, I say. There are sounds known by the ear … smells known by the nose … tastes known by the tongue … touches known by the body …
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
長
Atha kho bhagavā upālissa gahapatissa anupubbiṁ kathaṁ kathesi, seyyathidaṁ— “Yassadāni tvaṁ, gahapati, kālaṁ maññasī”ti. dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. Yadā bhagavā aññāsi upāliṁ gahapatiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi— dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇhey
Then the Buddha taught the householder Upāli step by step, with “Please, householder, go at your convenience.” a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when he knew that Upāli’s mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains wou
苦しみ
中部経典
趣旨一致
長
“Sādhu me bhavaṁ aggivessano yathāsutaṁ yathāpariyattaṁ dhammaṁ desetū”ti. “Na kho te ahaṁ, rājakumāra, sakkomi yathāsutaṁ yathāpariyattaṁ dhammaṁ desetuṁ. Ahañca hi te, rājakumāra, yathāsutaṁ yathāpariyattaṁ dhammaṁ deseyyaṁ, tvañca me bhāsitassa atthaṁ na ājāneyyāsi; so mamassa kilamatho, sā mamassa vihesā”ti. So hoti bhikkhu khamo sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbā
“Worthy Aggivessana, please teach me the Dhamma as you have learned and memorized it.” “I’m not competent to do so, Prince. For if I were to teach you the Dhamma as I have learned and memorized it, you might not understand the meaning, which would be wearying and troublesome for me.” Such a mendicant endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and puts up with physical pain—sharp, severe, acute, unpleasant, disagr
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
長
Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti; Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati. Tassa mayhaṁ, aggivessana, etadahos
But then winds came out my ears making a loud noise, like the puffing of a blacksmith’s bellows. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. But even such painful feeling did not occupy my mind. Then it occurred to me, ‘Why don’t I keep practicing the breathless absorption?’ So I cut off my breathing through my mouth and nose and ears. But then strong winds g
苦しみ
中部経典
趣旨一致
長
Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati. Tassa mayhaṁ, aggivessana, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Seyyathāpi, aggivessana, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; Āraddhaṁ kho pana me, aggivessana, vīr
But even such painful feeling did not occupy my mind. Then it occurred to me, ‘Why don’t I keep practicing the breathless absorption?’ So I cut off my breathing through my mouth and nose and ears. But then I got a severe headache, like a strong man was tightening a strong leather strap around my head. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. But even such
苦しみ
中部経典
趣旨一致
長
So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṁ parikantanti. Seyyathāpi, aggivessana, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Ev
So I cut off my breathing through my mouth and nose and ears. But then strong winds carved up my belly, like a deft butcher or their apprentice was slicing my belly open with a sharp meat cleaver. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. But even such painful feeling did not occupy my mind. Then it occurred to me, ‘Why don’t I keep practicing the breathles
苦しみ
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‘icchāmahaṁ, samma rattapāṇi, imaṁ makkaṭacchāpakaṁ pītāvalepanaṁ nāma raṅgajātaṁ rajitaṁ ākoṭitapaccākoṭitaṁ ubhatobhāgavimaṭṭhan’ti. Evaṁ vutte, bhante, rattapāṇi rajakaputto taṁ brāhmaṇaṁ etadavoca: ‘ayaṁ kho te, bhante, makkaṭacchāpako raṅgakkhamo hi kho, no ākoṭanakkhamo, no vimajjanakkhamo’ti. Atha kho, bhante, sā māṇavikā taṁ brāhmaṇaṁ etadavoca, Evameva kho, bhante, bālānaṁ nigaṇṭhānaṁ vādo raṅgakkhamo hi kho bālānaṁ no paṇḍitānaṁ, no anuyogakkhamo, no vimajjanakkhamo. Atha kho, bhante,
‘Worthy Rattapāṇi, I wish to have this monkey dyed the color of yellow greasepaint, pounded and re-pounded, and pressed on both sides.’ When he said this, Rattapāṇi said to him, ‘Sir, this monkey can endure a dying, but not a pounding or a pressing.’ Then she said to the brahmin, In the same way, the doctrine of the foolish Jains looks fine initially—for fools, not for the astute—but can’t endure being scrutinized or pressed. Then some time later that brahmin took a new pair of garments to Ratta
苦しみ
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Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati. Apissu maṁ, aggivessana, devatā disvā evamāhaṁsu: ‘kālaṅkato samaṇo gotamo’ti. Ekaccā devatā evamāhaṁsu: ‘na kālaṅkato samaṇo gotamo, api ca kālaṁ karotī’ti. Ekaccā devatā evamāhaṁsu: ‘na kālaṅkato samaṇo gotamo, napi kālaṁ karoti, ara
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. But even such painful feeling did not occupy my mind. Then some deities saw me and said, ‘The ascetic Gotama is dead.’ Others said, ‘He’s not dead, but he’s dying.’ Others said, ‘He’s not dead or dying. The ascetic Gotama is a perfected one, for that is how the perfected ones live.’ Then it occurred to me, ‘Why don’
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趣旨一致
長
Taṁ kiṁ maññasi, udāyi, api nu me sāvakā evaṁ jānantā evaṁ passantā antarantarā kathaṁ opāteyyun”ti? “No hetaṁ, bhante”. “Na kho panāhaṁ, udāyi, sāvakesu anusāsaniṁ paccāsīsāmi; aññadatthu mamayeva sāvakā anusāsaniṁ paccāsīsanti. Yampudāyi, mamaṁ sāvakā adhipaññāya sambhāventi: Puna caparaṁ, udāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṁ upasaṅkamitvā dukkhaṁ ariyasaccaṁ pucchanti, tesāhaṁ dukkhaṁ ariyasaccaṁ puṭṭho byākaromi, tesāhaṁ cittaṁ ārādhemi pañhassa veyyākaraṇena; Aya
What do you think, Udāyī? Would my disciples, knowing and seeing this, break in and interrupt me?” “No, sir.” “That’s because I don’t expect to be instructed by my disciples. Invariably, my disciples expect instruction from me. Since this is so, Furthermore, my disciples come to me and ask how the noble truth of suffering applies to the suffering in which they are swamped and mired. And I provide them with a satisfying answer to their question. this is the fourth quality because of which my disc
苦しみ
中部経典
趣旨一致
長
“Anicco, bhante”. cakkhu niccaṁ vā aniccaṁ vā”ti? “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “Dukkhaṁ, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti? “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ: ‘itipime cha ajjhattikā āyatanā aniccā’”ti.
“Impermanent, sir.” Is the eye permanent or impermanent?” “But if it’s impermanent, is it suffering or happiness?” “Suffering, sir.” “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?” “No, sir. Why is that? Because we have already truly seen this with right wisdom: ‘So these six interior sense fields are impermanent.’”
経典データの出典: SuttaCentral（CC0ライセンス）