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経典: 中部経典
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怒り
中部経典
趣旨一致
長
‘na kho uccākulīnatāya lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti. No cepi uccākulā pabbajito hoti; Puna caparaṁ, bhikkhave, asappuriso mahākulā pabbajito hoti …pe… No cepi uḷārabhogakulā pabbajito hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti. So paṭipadaṁyeva antaraṁ karitvā tāya uḷārabhogatāya nevattānukkaṁseti, na paraṁ vambheti. Ayampi, bhikkhave, sappurisadh
‘It’s not because of one’s eminent family that thoughts of greed, hate, or delusion come to an end. Even if someone has not gone forth from an eminent family, Furthermore, take an untrue person who has gone forth from a great family … Even if someone has not gone forth from an extremely wealthy family, if they practice in line with the teaching, practice properly, and live in line with the teaching, they are worthy of honor and praise for that.’ Keeping the practice to themselves, they don’t glo
怒り
中部経典
趣旨一致
長
‘ahaṁ khomhi uḷārabhogakulā pabbajito, ime panaññe bhikkhū na uḷārabhogakulā pabbajitā’ti. So tāya uḷārabhogatāya attānukkaṁseti, paraṁ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati: ‘na kho uḷārabhogatāya lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti. Puna caparaṁ, bhikkhave, asappuriso ñāto hoti yasassī. So paṭipadaṁyeva antaraṁ karitvā tena ñattena nevattānukkaṁseti, na paraṁ vam
‘I have gone forth from an extremely wealthy family, unlike these other mendicants.’ And they glorify themselves and put others down on account of that. This too is a quality of an untrue person. A true person reflects: ‘It’s not because of one’s extremely wealthy family that thoughts of greed, hate, or delusion come to an end. Furthermore, take an untrue person who is well-known and famous. Keeping the practice to themselves, they don’t glorify themselves and put others down on account of their
怒り
中部経典
趣旨一致
長
So tena ñattena attānukkaṁseti, paraṁ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati: ‘na kho ñattena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti. No cepi ñāto hoti yasassī; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti. Puna caparaṁ, bhikkhave, asappuriso lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārān
And they glorify themselves and put others down on account of that. This too is a quality of an untrue person. A true person reflects: ‘It’s not because of one’s fame that thoughts of greed, hate, or delusion come to an end. Even if someone is not well-known and famous, if they practice in line with the teaching, practice properly, and live in line with the teaching, they are worthy of honor and praise for that.’ Furthermore, take an untrue person who receives robes, almsfood, lodgings, and medi
怒り
中部経典
趣旨一致
長
‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti. Tassa mayhaṁ, bhikkhave, etadahosi: Rāgadosaparetehi, nāyaṁ dhammo susambudho. Paṭisotagāmiṁ nipuṇaṁ, gambhīraṁ duddasaṁ aṇuṁ; Rāgarattā na dakkhanti, tamokhandhena āvuṭā’ti. Itiha me, bhikkhave, paṭisañcikkhato appossukkatāya cittaṁ namati, no dhammadesanāya. ‘adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.
‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’ Then it occurred to me, Those mired in greed and hate can’t really understand this teaching. It goes against the stream, subtle, deep, obscure, and very fine. Those besotted by greed cannot see, for they’re shrouded in a mass of darkness.’ So, as I reflected like this, my mind inclined to remaining passive, not to teaching the Dhamma. ‘This principle I have discovered is deep, hard to see, hard to understa
「わが解脱は不動にして揺るぎなし。これぞ最後の生、もはや来世はあるまじ」と。
しかるに、かくのごとく思念せしとき、次の念が起こりぬ。「貪欲と瞋恚の泥濘に沈む者どもは、この教えを真に理解しえないであろう。この法は流れに逆らい、微妙にして、甚深にして、難解にして、極めて精妙なり。貪欲に溺れし者どもには見えざるところ、それは彼らが暗黒の大塊に覆われているがゆえなり」と。
かくのごとく思惟せるに及んで、わが心は静寂に留まることへと傾き、法を説くことへは向かわなかった。
「わが発見せしこの理法は、甚深にして見難く、証しがたく……」
怒り
中部経典
趣旨一致
長
‘ahaṁ khomhi lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ, ime panaññe bhikkhū na lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan’ti. So tena lābhena attānukkaṁseti, paraṁ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati: ‘na kho lābhena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti. No cepi lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajja
‘I receive robes, almsfood, lodgings, and medicines and supplies for the sick, unlike these other mendicants.’ And they glorify themselves and put others down on account of that. This too is a quality of an untrue person. A true person reflects: ‘It’s not because of one’s material things that thoughts of greed, hate, or delusion come to an end. Even if someone doesn’t receive robes, almsfood, lodgings, and medicines and supplies for the sick, if they practice in line with the teaching, practice
怒り
中部経典
趣旨一致
長
avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ. sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ, vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ; sadosaṁ vā cittaṁ sadosaṁ cittanti pajāneyyaṁ, vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajāneyyaṁ; samohaṁ vā cittaṁ samohaṁ cittanti pajāneyyaṁ, vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajāneyyaṁ; saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti pajāneyyaṁ, vikkhittaṁ vā cittaṁ vikkhittaṁ cittanti pajān
and unfreed mind as “unfreed mind”.’ So let them fulfill their precepts … May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; constricted mind as “constricted mind”, and scattered mind as “scattered mind”;
解脱せざる心を「解脱せざる心」と知るべし』と。かくして彼らは戒律を具足すべし……願わくは、我れ貪りある心を「貪りある心」と知り、貪りなき心を「貪りなき心」と知らんことを。瞋りある心を「瞋りある心」と知り、瞋りなき心を「瞋りなき心」と知らんことを。痴ある心を「痴ある心」と知り、痴なき心を「痴なき心」と知らんことを。収縮せる心を「収縮せる心」と知り、散乱せる心を「散乱せる心」と知らんことを。
怒り
中部経典
趣旨一致
長
Evaṁ vutte, āyasmā bhaddāli bhagavantaṁ etadavoca: “ko nu kho, bhante, hetu, ko paccayo yena midhekaccaṁ bhikkhuṁ pasayha pasayha kāraṇaṁ karonti? Ko pana, bhante, hetu, ko paccayo yena midhekaccaṁ bhikkhuṁ no tathā pasayha pasayha kāraṇaṁ karontī”ti? “Idha, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo. So bhikkhūhi vuccamāno aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṁ pāteti, na netthāraṁ vattati, ‘yena saṅgh
When he said this, Venerable Bhaddāli said to the Buddha, “What is the cause, sir, what is the reason why they punish some monk, repeatedly pressuring him? And what is the cause, what is the reason why they don’t similarly punish another monk, repeatedly pressuring him?” “Take a monk who is a frequent offender with many offenses. When admonished by the monks, he dodges the issue, distracting the discussion with irrelevant points. He displays annoyance, hate, and bitterness. He doesn’t proceed pr
⚠ 出家者向けの文脈
怒り
中部経典
趣旨一致
長
Idha pana, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṁ paṭicarati, bahiddhā kathaṁ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṁ pāteti, netthāraṁ vattati, ‘yena saṅgho attamano hoti taṁ karomī’ti āha. Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti: ‘ayaṁ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṁ paṭicarati, bahiddhā kathaṁ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti,
Take some other monk who is a frequent offender with many offenses. When admonished by the monks, he doesn’t dodge the issue, distracting the discussion with irrelevant points. He doesn’t display annoyance, hate, and bitterness. He proceeds properly, he falls in line, he proceeds to get past it, and he says: ‘I’ll do what pleases the Saṅgha.’ In such a case, the monks say: ‘Reverends, this monk is a frequent offender, with many offenses. When admonished by the monks, he doesn’t dodge the issue,
⚠ 出家者向けの文脈
怒り
中部経典
趣旨一致
長
Te evamāhaṁsu: ‘kiṁsu nāma te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṁ sampassamānā kāmānaṁ pahānamāhaṁsu, kāmānaṁ pariññaṁ paññapenti? Sukho imissā paribbājikāya taruṇāya mudukāya lomasāya bāhāya samphasso’ti te kāmesu pātabyataṁ āpajjanti. Te kāmesu pātabyataṁ āpajjitvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse māluvāsipāṭikā phaleyya. ‘kiṁsu nāma te bhonto mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevat
They say, ‘What future danger do those ascetics and brahmins see in sensual pleasures that they speak of giving up sensual pleasures, and advocate the complete understanding of sensual pleasures? Pleasant is the touch of this female wanderer’s arm, tender, soft, and downy!’ And they throw themselves into sensual pleasures. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. Suppose that in the last month of summer a camel’s foot creeper p
怒り
中部経典
趣旨一致
長
Appampi vutto samāno abhisajjati kuppati byāpajjati patiṭṭhīyati kopañca dosañca appaccayañca pātukaroti. So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati dubbaṇṇo hoti.
Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. Because of undertaking such deeds, after death they’re reborn in a place of loss … or if they return to the human realm, they’re ugly …
怒り
中部経典
趣旨一致
長
Katame ca, bhikkhave, cittassa upakkilesā? Abhijjhāvisamalobho cittassa upakkileso, byāpādo cittassa upakkileso, kodho cittassa upakkileso, upanāho cittassa upakkileso, makkho cittassa upakkileso, paḷāso cittassa upakkileso, issā cittassa upakkileso, macchariyaṁ cittassa upakkileso, māyā cittassa upakkileso, sāṭheyyaṁ cittassa upakkileso, thambho cittassa upakkileso, sārambho cittassa upakkileso, māno cittassa upakkileso, atimāno cittassa upakkileso, mado cittassa upakkileso, pamādo cittassa upa
And what are the corruptions of the mind? Covetousness and immoral greed, ill will, anger, acrimony, disdain, contempt, jealousy, stinginess, deceit, deviousness, obstinacy, aggression, conceit, arrogance, vanity, and negligence are corruptions of the mind. A mendicant who understands that covetousness and immoral greed are corruptions of the mind gives them up. A mendicant who understands that ill will … negligence is a corruption of the mind gives it up. When they have understood these corrupt
心の垢とは何か。貪欲と不法なる貪り、瞋恚、忿怒、怨恨、侮蔑、軽蔑、嫉妬、物惜しみ、欺瞞、狡猾、頑迷、攻撃、慢心、傲慢、虚栄、そして放逸――これらが心の垢である。比丘は、貪欲と不法なる貪りが心の垢であると了知して、これを捨断する。比丘は、瞋恚が……放逸が心の垢であると了知して、これを捨断する。かくしてこれらの垢を了知し……
怒り
中部経典
趣旨一致
長
Ādīnavaṁ kāmaguṇesu disvā, Luddhā dhanaṁ sannicayaṁ karonti, Tasmā ahaṁ pabbajitomhi rāja. Dumapphalāneva patanti māṇavā, Daharā ca vuḍḍhā ca sarīrabhedā; Etampi disvā pabbajitomhi rāja, Apaṇṇakaṁ sāmaññameva seyyo”ti. Bhiyyova kāme abhipatthayanti. Rājā pasayhā pathaviṁ vijitvā, Sasāgarantaṁ mahimāvasanto;
Seeing danger in sensual stimulations, Greedily, they hoard their riches, I went forth, O King. As fruit falls from a tree, so the sons of Manu fall, young and old, when the body breaks up. Seeing this, too, I went forth, O King; it’s a sure bet that the ascetic life is better.” yearning for ever more sensual pleasures. A king who conquered the earth by force, ruling the land from sea to sea,
怒り
中部経典
趣旨一致
長
‘Pare kodhanā bhavissanti, mayamettha akkodhanā bhavissāmā’ti sallekho karaṇīyo. ‘Pare upanāhī bhavissanti, mayamettha anupanāhī bhavissāmā’ti sallekho karaṇīyo. ‘Pare makkhī bhavissanti, mayamettha amakkhī bhavissāmā’ti sallekho karaṇīyo. ‘Pare paḷāsī bhavissanti, mayamettha apaḷāsī bhavissāmā’ti sallekho karaṇīyo. ‘Pare issukī bhavissanti, mayamettha anissukī bhavissāmā’ti sallekho karaṇīyo. ‘Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Pare m
‘Others will be irritable, but here we will be without anger.’ ‘Others will be acrimonious, but here we will be without acrimony.’ ‘Others will be offensive, but here we will be inoffensive.’ ‘Others will be contemptuous, but here we will be without contempt.’ ‘Others will be jealous, but here we will be without jealousy.’ ‘Others will kill living creatures, but here we will not kill living creatures.’ ‘Others will be stingy, but here we will be without stinginess.’ ‘Others will be devious, but
「他の者たちは怒りやすいかもしれないが、ここなる我らは怒りを持たないであろう。」「他の者たちは険悪であるかもしれないが、ここなる我らは険悪さを持たないであろう。」「他の者たちは無礼であるかもしれないが、ここなる我らは無礼を働かないであろう。」「他の者たちは侮蔑するかもしれないが、ここなる我らは侮蔑を持たないであろう。」「他の者たちは嫉妬するかもしれないが、ここなる我らは嫉妬を持たないであろう。」「他の者たちは生ける命を断つかもしれないが、ここなる我らは殺生を犯さないであろう。」「他の者たちは慳貪であるかもしれないが、ここなる我らは慳貪を持たないであろう。」「他の者たちは諂曲であるかもしれないが、
怒り
中部経典
趣旨一致
中
Sādānesu anādānaṁ, tamahaṁ brūmi brāhmaṇaṁ. Yassa rāgo ca doso ca, māno makkho ca ohito; Sāsaporiva āraggā, Akiñcanaṁ anādānaṁ, tamahaṁ brūmi brāhmaṇaṁ. Akakkasaṁ viññāpaniṁ, giraṁ saccaṁ udīraye; Yāya nābhisajje kiñci,
not grasping among those who grasp: that’s who I declare a brahmin. They’ve discarded greed and hate, along with conceit and contempt, like a mustard seed off the point of a pin: Having nothing, taking nothing: that’s who I declare a brahmin. The words they utter are polished, informative, and true, and don’t offend anyone:
怒り
中部経典
趣旨一致
長
‘dīgharattaṁ samāpanno ayamāyasmā imaṁ kusalaṁ dhammaṁ, nāyamāyasmā ittarasamāpanno’ti. ‘dīgharattaṁ samāpanno ayamāyasmā imaṁ kusalaṁ dhammaṁ, nāyamāyasmā ittarasamāpanno’ti, tato naṁ uttariṁ samannesati: ‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, saṁvijjantassa idhekacce ādīnavā’ti? Na tāva, bhikkhave, bhikkhuno idhekacce ādīnavā saṁvijjanti yāva na ñattajjhāpanno hoti yasappatto. Yato ca kho, bhikkhave, bhikkhu ñattajjhāpanno hoti yasappatto, athassa idhekacce ādīnavā saṁvijjanti. Tamenaṁ
the venerable attained this skillful state a long time ago, not just recently. They scrutinize further: ‘Are certain dangers found in that venerable mendicant who has achieved fame and renown?’ For, mendicants, so long as a mendicant has not achieved fame and renown, certain dangers are not found in them. But when they achieve fame and renown, those dangers appear. Scrutinizing him they find that those dangers are not found in that venerable mendicant who has achieved fame and renown. They scrut
⚠ 出家者向けの文脈
怒り
中部経典
趣旨一致
長
ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato; ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato. Seyyathāpi, bhikkhave, naḷāgārā vā tiṇāgārā vā aggi mutto kūṭāgārānipi dahati ullittāvalittāni nivātāni phusitaggaḷāni pihitavātapānāni; evameva kho, bhikkhave, yāni kānici bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato; ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato; ye keci upasaggā uppajjanti sabbe te bālato uppajjan
Whatever perils there are, all come from the foolish, not from the astute. Whatever hazards there are, all come from the foolish, not from the astute. It’s like a fire that spreads from a hut made of reeds or grass, and burns down even a bungalow, plastered inside and out, draft-free, with doors fastened and windows shuttered. In the same way, whatever dangers there are, all come from the foolish, not from the astute. Whatever perils there are, all come from the foolish, not from the astute. Wha
怒り
中部経典
趣旨一致
長
“cattārimāni, bhikkhave, bhayāni udakorohante pāṭikaṅkhitabbāni. Katamāni cattāri? Ūmibhayaṁ, kumbhīlabhayaṁ, āvaṭṭabhayaṁ, susukābhayaṁ— imāni, bhikkhave, cattāri bhayāni udakorohante pāṭikaṅkhitabbāni. Evameva kho, bhikkhave, cattārimāni bhayāni idhekacce puggale imasmiṁ dhammavinaye agārasmā anagāriyaṁ pabbajite pāṭikaṅkhitabbāni. Katamāni cattāri? Ūmibhayaṁ, kumbhīlabhayaṁ, āvaṭṭabhayaṁ, susukābhayaṁ. Katamañca, bhikkhave, ūmibhayaṁ? So sikkhaṁ paccakkhāya hīnāyāvattati. Ayaṁ vuccati, bhikkh
“Mendicants, when you go into the water you should anticipate four dangers. What four? The dangers of waves, gharials, whirlpools, and sharks. These are the four dangers that you should anticipate when you go into the water. In the same way, an individual gone forth from the lay life to homelessness in this teaching and training should anticipate four dangers. What four? The dangers of waves, gharials, whirlpools, and sharks. And what, mendicants, is the danger of waves? They resign the training
怒り
中部経典
趣旨一致
長
Lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ— idaṁ vuccatāvuso, akusalamūlaṁ. Katamaṁ panāvuso, saḷāyatanaṁ, katamo saḷāyatanasamudayo, katamo saḷāyatananirodho, katamā saḷāyatananirodhagāminī paṭipadā? Chayimāni, āvuso, āyatanāni— cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ. Nāmarūpasamudayā saḷāyatanasamudayo, nāmarūpanirodhā saḷāyatananirodho, ayameva ariyo aṭṭhaṅgiko maggo saḷāyatananirodhagāminī paṭipadā, seyyathidaṁ— siyā panāvuso …pe… “siyā
Greed, hate, and delusion. This is called the root of the unskillful. But what are the six sense fields? What is their origin, their cessation, and the practice that leads to their cessation? There are these six sense fields. The sense fields of the eye, ear, nose, tongue, body, and mind. The six sense fields originate from name and form. The six sense fields cease when name and form cease. The practice that leads to the cessation of the six sense fields is simply this noble eightfold path …” “M
貪・瞋・癡、これを不善の根と名づく。
さて、六処とは何か。その生起とは何か。その滅とは何か。そして、その滅に至る道とは何か。
これら六処あり。眼処・耳処・鼻処・舌処・身処・意処これなり。六処は名色より生起す。名色の滅するとき、六処もまた滅す。六処の滅に至る道は、まさにこの八聖道に他ならず……
怒り
中部経典
趣旨一致
長
Yampi no saddhā gahapatikā divā vikāle paṇītaṁ khādanīyaṁ bhojanīyaṁ denti tatthapime mukhāvaraṇaṁ maññe karontī’ti. Katamañca, bhikkhave, āvaṭṭabhayaṁ? Sakkā bhoge ca bhuñjituṁ puññāni ca kātun’ti. So sikkhaṁ paccakkhāya hīnāyāvattati. Ayaṁ vuccati, bhikkhave, āvaṭṭabhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. ‘Āvaṭṭabhayan’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: ‘otiṇṇomhi jātiyā jarāya maraṇena sok
And these faithful householders give us delicious fresh and cooked foods at the wrong time of day. But these guys imagine they can gag our mouths!’ And what, mendicants, is the danger of whirlpools? I can both enjoy my wealth and make merit.’ They resign the training and return to a lesser life. This is called one who disavows the training and returns to a lesser life for fear of the danger of whirlpools. ‘Danger of whirlpools’ is a term for the five kinds of sensual stimulation. It’s when a gen
怒り
中部経典
趣旨一致
長
Arakkhiteneva kāyena arakkhitāya vācāya anupaṭṭhitāya satiyā asaṁvutehi indriyehi so tattha passati gahapatiṁ vā gahapatiputtaṁ vā pañcahi kāmaguṇehi samappitaṁ samaṅgībhūtaṁ paricārayamānaṁ. Tassa evaṁ hoti: ‘mayaṁ kho pubbe agāriyabhūtā samānā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārimhā. Saṁvijjanti kho pana me kule bhogā. Katamañca, bhikkhave, susukābhayaṁ? ‘Susukābhayan’ti kho, bhikkhave, mātugāmassetaṁ adhivacanaṁ. Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabba
There they see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation. They think: ‘Formerly, as laypeople, we amused ourselves, supplied and provided with the five kinds of sensual stimulation. And it’s true that my family is wealthy. And what, mendicants, is the danger of sharks? ‘Danger of sharks’ is a term for ladies. It’s when a gentleman has gone forth out of faith from the lay life to homelessness, thinking: ‘I’m swamped by rebirt
経典データの出典: SuttaCentral（CC0ライセンス）