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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
Tasmā eso dhammo saraṇo. Tatra, bhikkhave, yvāyaṁ sammukhā khīṇavādo bhūto taccho atthasaṁhito, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; Tasmā eso dhammo araṇo. Tatra, bhikkhave, yamidaṁ taramānassa bhāsitaṁ, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; Tasmā eso dhammo saraṇo. Tatra, bhikkhave, yamidaṁ ataramānassa bhāsitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; Tasmā eso dhammo araṇo. Tatra, bhikkhave, yvāyaṁ janapadaniruttiyā ca abhiniveso samaññāya ca atisāro,
That’s why this is a principle beset by strife. Saying true, correct, and beneficial things in someone’s presence is a principle free of pain, harm, stress, and fever, and it is the right way. That’s why this is a principle free of strife. Speaking hurriedly is a principle beset by pain, harm, stress, and fever, and it is the wrong way. That’s why this is a principle beset by strife. Speaking unhurriedly is a principle free of pain, harm, stress, and fever, and it is the right way. That’s why th
苦しみ
中部経典
趣旨一致
長
Tasmā eso dhammo araṇo. Tasmā eso dhammo araṇo. Tatra, bhikkhave, yo attakilamathānuyogo dukkho anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; Tasmā eso dhammo saraṇo. Tasmātiha, bhikkhave, ‘saraṇañca dhammaṁ jānissāma, araṇañca dhammaṁ jānissāma; saraṇañca dhammaṁ ñatvā araṇañca dhammaṁ ñatvā araṇapaṭipadaṁ paṭipajjissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ. Subhūti ca pana, bhikkhave, kulaputto araṇapaṭipadaṁ paṭipanno”ti. Idamavoca bhagavā. Attamanā te bhikkhū
That’s why this is a principle free of strife. That’s why this is a principle free of strife. Indulging in self-mortification is painful, ignoble, and pointless. It is a principle beset by pain, harm, stress, and fever, and it is the wrong way. That’s why this is a principle beset by strife. So you should train like this: ‘We shall know the principles beset by strife and the principles free of strife. Knowing this, we will practice the way free of strife.’ And, mendicants, the gentleman Subhūti
苦しみ
中部経典
趣旨一致
長
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: “Na kāmasukhamanuyuñjeyya hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṁ anariyaṁ anatthasaṁhitaṁ. ayamuddeso araṇavibhaṅgassa. Ete kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. Ussādanañca jaññā, apasādanañc
Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this: “Don’t indulge in sensual pleasure, which is low, crude, ordinary, ignoble, and pointless. And don’t indulge in self-mortification, which is painful, ignoble, and pointless. This is the summary recital for the analysis of no strife. Avoiding these two extremes, the Realized One understood the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and
苦しみ
中部経典
趣旨一致
長
Atha naṁ tvaṁ jāneyyāsi: “vassasahassaṁ me niraye paccamānassā”’ti. So kho ahaṁ, pāpima, bahūni vassāni bahūni vassasatāni bahūni vassasahassāni tasmiṁ mahāniraye apacciṁ. Dasavassasahassāni tasseva mahānirayassa ussade apacciṁ vuṭṭhānimaṁ nāma vedanaṁ vediyamāno. Tassa mayhaṁ, pāpima, evarūpo kāyo hoti, seyyathāpi manussassa. Evarūpaṁ sīsaṁ hoti, seyyathāpi macchassa. Kīdiso nirayo āsi, kakusandhañca brāhmaṇaṁ. Yo etamabhijānāti, bhikkhu buddhassa sāvako;
you will know that you’ve been roasting in hell for a thousand years.’ I roasted for many years, many centuries, many millennia in that Great Hell. For ten thousand years I roasted in the annex of that Great Hell, experiencing the pain called ‘this is emergence’. My body was in human form, but I had the head of a fish. What kind of hell was that, along with the brahmin Kakusandha. Dark One, if you attack a mendicant who directly knows this,
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
長
Rahovādaṁ na bhāseyya, sammukhā na khīṇaṁ bhaṇe. Ataramānova bhāseyya, no taramāno. Janapadaniruttiṁ nābhiniveseyya, samaññaṁ nātidhāveyyāti— ‘Na kāmasukhamanuyuñjeyya hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṁ anariyaṁ anatthasaṁhitan’ti— iti kho panetaṁ vuttaṁ; Kiñcetaṁ paṭicca vuttaṁ? Yo kāmapaṭisandhisukhino somanassānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipad
Don’t talk behind people’s backs, and don’t speak sharply in their presence. Don’t speak hurriedly. Don’t insist on popular definitions and don’t overstep normal labels. ‘Don’t indulge in sensual pleasure, which is low, crude, ordinary, ignoble, and pointless. And don’t indulge in self-mortification, which is painful, ignoble, and pointless.’ That’s what I said, but why did I say it? Indulging in the happiness of the pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless.
苦しみ
中部経典
趣旨一致
中
Tādisaṁ bhikkhumāsajja, kaṇha dukkhaṁ nigacchasi. yattha dūsī apaccatha; Vidhuraṁ sāvakamāsajja, kakusandhañca brāhmaṇaṁ. Sataṁ āsi ayosaṅkū, sabbe paccattavedanā; Īdiso nirayo āsi, yattha dūsī apaccatha; Vidhuraṁ sāvakamāsajja,
a disciple of the Buddha, you’ll fall into suffering. where Dūsī was roasted after attacking the disciple Vidhura along with the brahmin Kakusandha? There were 100 iron spikes, each one uniquely painful. That’s the kind of hell where Dūsī was roasted after attacking the disciple Vidhura
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
長
So ñāṇadassanaṁ ārādheti. So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo. So tena ñāṇadassanena na attānukkaṁseti, na paraṁ vambheti. Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, Katame ca, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca? appeva nāma ima
They achieve knowledge and vision. They’re happy with that, but they haven’t got all they wished for. They don’t glorify themselves and put others down on account of that. They don’t become lazy and slack regarding their knowledge and vision, but generate enthusiasm and try to realize those things that are better and finer. ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. And what are those things that
苦しみ
中部経典
趣旨一致
中
Majjhe sarassa tiṭṭhanti, kaṇha dukkhaṁ nigacchasi. vimānā kappaṭṭhāyino; Veḷuriyavaṇṇā rucirā, accimanto pabhassarā; Accharā tattha naccanti, puthu nānattavaṇṇiyo. Yo etamabhijānāti, bhikkhu buddhassa sāvako; Tādisaṁ bhikkhumāsajja,
There are mansions that last an eon you’ll fall into suffering. standing in the middle of a lake. Sapphire-colored, brilliant, they sparkle and shine. Dancing there are nymphs shining in all different colors. Dark One, if you attack a mendicant who directly knows this, a disciple of the Buddha,
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
長
Kathañca, bhikkhave, ussādanā ca hoti apasādanā ca, no ca dhammadesanā? ‘Yesaṁ kesañci bhavasaṁyojanaṁ appahīnaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti— iti vadaṁ ittheke apasādeti. ‘Yesaṁ kesañci bhavasaṁyojanaṁ pahīnaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti— iti vadaṁ ittheke ussādeti. Evaṁ kho, bhikkhave, ussādanā ca hoti apasādanā ca, no ca dhammadesanā. ‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ anuyuttā hīnaṁ gammaṁ pothujjanikaṁ a
And how is there flattering and rebuking without teaching Dhamma? ‘All those who have not given up the fetter of continued existence are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’ In speaking like this, one rebukes some here. ‘All those who have given up the fetter of continued existence are free of pain, harm, stress, and fever, and they are practicing the right way.’ In speaking like this, one flatters some here. That’s how there is flattering and rebuking
苦しみ
中部経典
趣旨一致
中
Yo ve buddhena codito, bhikkhu saṅghassa pekkhato; Migāramātupāsādaṁ, pādaṅguṭṭhena kampayi. Yo etamabhijānāti, bhikkhu buddhassa sāvako; Tādisaṁ bhikkhumāsajja, kaṇha dukkhaṁ nigacchasi. Yo vejayantaṁ pāsādaṁ, pādaṅguṭṭhena kampayi;
I’m the one who, urged by the Buddha, shook the stilt longhouse of Migāra’s mother with his big toe as the Saṅgha of mendicants watched. Dark One, if you attack a mendicant who directly knows this, a disciple of the Buddha, you’ll fall into suffering. I’m the one who shook the Palace of Victory with his big toe
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
長
‘Ye attakilamathānuyogaṁ anuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti— iti vadaṁ ittheke apasādeti. ‘Ye attakilamathānuyogaṁ ananuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti— iti vadaṁ ittheke ussādeti. Kathañca, bhikkhave, nevussādanā hoti na apasādanā, dhammadesanā ca? ‘Ye attakilamathānuyogaṁ anuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā sa
‘All those who indulge in self-mortification—painful, ignoble, and pointless—are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’ In speaking like this, one rebukes some here. ‘All those who have broken off indulging in self-mortification are free of pain, harm, stress, and fever, and they are practicing the right way.’ In speaking like this, one flatters some here. And how is there neither flattering nor rebuking, and just teaching Dhamma? You don’t say: ‘All thos
苦しみ
中部経典
趣旨一致
中
Iddhibalenupatthaddho, saṁvejesi ca devatā. Yo etamabhijānāti, bhikkhu buddhassa sāvako; Tādisaṁ bhikkhumāsajja, kaṇha dukkhaṁ nigacchasi. Yo vejayantapāsāde, kaṇha dukkhaṁ nigacchasi. sakkaṁ so paripucchati; Api vāsava jānāsi,
owing to psychic power, inspiring deities to awe. Dark One, if you attack a mendicant who directly knows this, a disciple of the Buddha, you’ll fall into suffering. I’m the one who asked Sakka you’ll fall into suffering. in the Palace of Victory: ‘Vāsava, I hope you recall
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
長
‘Ananuyogo ca kho adukkho eso dhammo anupaghāto anupāyāso apariḷāho; ‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ anuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti— ‘Yesaṁ kesañci bhavasaṁyojanaṁ appahīnaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti— na evamāha. ‘Bhavasaṁyojane ca kho appahīne bhavopi appahīno hotī’ti— ‘Yesaṁ kesañci bhavasaṁyojanaṁ pahīnaṁ, sabbe te adukkhā anupaghātā anupāy
‘Breaking off the indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.’ You don’t say: ‘All those who indulge in the happiness of the pleasure linked to sensuality—low, crude, ordinary, ignoble, and pointless—are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’ You don’t say: ‘All those who have not given up the fetter of continued existence are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’ Rath
苦しみ
中部経典
趣旨一致
長
‘Ussādanañca jaññā, apasādanañca jaññā; ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyyā’ti— iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. ‘Anuyogo ca kho sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; ‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ ananuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti— na evamāha. ‘Ananuyogo ca kho adukkho eso dhammo anupaghāto anupāyāso apariḷāho; ‘Su
‘Know what it means to flatter and to rebuke. Knowing these, avoid them, and just teach Dhamma.’ That’s what I said, and this is why I said it. ‘The indulgence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.’ You don’t say: ‘All those who have broken off indulging in the happiness of the pleasure linked to sensuality are free of pain, harm, stress, and fever, and they are practicing the right way.’ Rather, by saying this you just teach Dhamma: ‘Breaking off the in
苦しみ
中部経典
趣旨一致
長
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ dvinnaṁ diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti, te vītarāgā te vītadosā te vītamohā te vītataṇhā te anupādānā te viddasuno te ananuruddhaappaṭiviruddhā te nippapañcārāmā nippapañcaratino; te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; ‘parimuccanti dukkhasmā’ti vadāmi. Cattārimāni, bhikkhave, upādānāni. Katamāni cattāri? Kāmupādānaṁ, diṭṭhupādānaṁ
There are some ascetics and brahmins who do truly understand these two views’ origin, disappearance, gratification, drawback, and escape. They’re rid of greed, hate, delusion, craving, grasping, and ignorance. They don’t favor and oppose, and they enjoy non-proliferation. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say. There are these four kinds of grasping. What four? Grasping at sensual pleasures, views
かの二つの見解の起源・消滅・満足・危難・出離を真に了知する沙門・婆羅門たちがおります。彼らは貪・瞋・癡を離れ、渇愛・取著・無明を脱し、好悪の分別なく、戯論を喜ばず、生・老・死を解脱し、愁・悲・苦・憂・悩より解放されております。彼らは苦より解脱せり、と私は申します。さて、四種の取があります。いかなる四種かといえば、欲取・見取
苦しみ
中部経典
趣旨一致
中
Sohaṁ ajja kathaṁ vajjaṁ, ahaṁ niccomhi sassato. Yo etamabhijānāti, bhikkhu buddhassa sāvako; Tādisaṁ bhikkhumāsajja, kaṇha dukkhaṁ nigacchasi. sudhammāyābhito sabhaṁ; Ajjāpi tyāvuso diṭṭhi, yā te diṭṭhi pure ahu; Passasi vītivattantaṁ,
So how could I say today that I am permanent and eternal?’ Dark One, if you attack a mendicant who directly knows this, a disciple of the Buddha, you’ll fall into suffering. in the Hall of Clear Right before the assembly: ‘Respectable sir, do you still have the same view that you had in the past? Or do you see the radiance
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
中
Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti. Yo mahāmeruno kūṭaṁ, vimokkhena aphassayi; Vanaṁ pubbavidehānaṁ, ye ca bhūmisayā narā. Yo etamabhijānāti, bhikkhu buddhassa sāvako; Tādisaṁ bhikkhumāsajja, kaṇha dukkhaṁ nigacchasi. Na ve aggi cetayati,
Don’t create lasting harm and suffering for yourself!” I’m the one who touched the peak of Mount Meru using the power of meditative liberation. I’ve visited the forests of the people who dwell in the land east of Videha. Dark One, if you attack a mendicant who directly knows this, a disciple of the Buddha, you’ll fall into suffering. Though a fire doesn’t think,
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
長
“No hetaṁ, bhante”. “Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: ‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṁ ‘evarūpaṁ sukhaṁ vedanaṁ upasampajja viharathā’ti vadāmi. Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: ‘idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṁ ajānanto ‘e
“No, sir.” “But I have known, seen, understood, realized, and experienced this with wisdom: ‘When someone feels that kind of pleasant feeling, unskillful qualities decline and skillful qualities grow.’ Since this is so, that’s why I say: ‘You should enter and remain in that kind of pleasant feeling.’ Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: ‘When someone feels this kind of painful feeling, unskillful qualities grow and skillful qualities decline.
苦しみ
中部経典
趣旨一致
長
‘Tasseva sukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti. Dukkhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati dukkhā vedanā. So dukkhaṁ vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. ‘Tasseva dukkhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannā dukkhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti. “sace te, bhaggava, agaru viharemu āvesan
They know: ‘With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops.’ Painful feeling arises dependent on a contact to be experienced as painful. When they feel a painful feeling, they know: ‘I feel a painful feeling.’ They know: ‘With the cessation of that contact to be experienced as painful, the corresponding painful feeling ceases and stops.’ “Bhaggava, if it is no trouble, I’d like to spend a single night in your workshop.” “It’s
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
長
seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. Ahañhi, vaccha, yāvadeva ākaṅkhāmi dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāmi. Ahañhi, vaccha, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharāmi.
That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. I remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was name
経典データの出典: SuttaCentral（CC0ライセンス）