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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
‘alamidaṁ padhānāyā’ti. Apissu maṁ, bhāradvāja, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā. yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abh
‘This is good enough for striving.’ And then these three similes, which were neither supernaturally inspired, nor learned before in the past, occurred to me. That person will eventually get weary and frustrated.” “In the same way, there are ascetics and brahmins who don’t live withdrawn in body and mind from sensual pleasures. They haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sh
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趣旨一致
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saṅkhatametan’ti. So sukhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti. Dukkhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti. Adukkhamasukhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti. So sukhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti; dukkhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti; adukkhamasukhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti. So
But that is conditioned.’ If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. If they feel a pleasant feeling, they
苦しみ
中部経典
趣旨一致
長
‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva aṅgārakāsuṁ āgamissatī’ti. Tamenaṁ passeyya aparena samayena tassā aṅgārakāsuyā patitaṁ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṁ. Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapajjissatīti. Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena ati
‘This person is proceeding in such a way and is riding upon such a path that they will arrive at that very pit of coals.’ Some time later they see that they have indeed fallen into that pit of coals, where they experience exclusively painful feelings, sharp and severe. … When I’ve comprehended the mind of a certain individual, I understand: ‘This individual … will be reborn in the animal realm.’ Some time later I see that they have indeed been reborn in the animal realm, where they suffer painfu
「この者はかくの如き道を歩み、かくの如き路を驀進しており、やがてその炭火の坑へと至り着くであろう」と。しばらくの後、その者が果たして彼の炭火の坑に堕ちたるを見る。そこにおいて彼は、ひたすら苦痛なる感受を、鋭く激しく、受けるのである。……ある一個の人の心を悉く照見したる時、われは了知する。「この人物は……畜生界に再生するであろう」と。しばらくの後、その者が果たして畜生界に再生したるを見る。そこにおいて彼は苦しき……を受けるのである。
苦しみ
中部経典
趣旨一致
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“‘Sassato loko’ti kho, vaccha, diṭṭhigatametaṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ sadukkhaṁ savighātaṁ saupāyāsaṁ sapariḷāhaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. Imaṁ kho ahaṁ, vaccha, ādīnavaṁ sampassamāno evaṁ imāni sabbaso diṭṭhigatāni anupagato”ti. “Atthi pana bhoto gotamassa kiñci diṭṭhigatan”ti? “Diṭṭhigatanti kho, vaccha, apanītametaṁ tathāgatassa. Diṭṭhañhetaṁ, vaccha, tathāgate
“Each of these ten convictions is the thicket of views, the desert of views, the twist of views, the dodge of views, the fetter of views. They’re beset with suffering, distress, anguish, and fever. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Seeing this drawback I avoid all these convictions.” “But does the worthy Gotama have any convictions at all?” “A realized one has done away with convictions. For a realized one has seen: ‘Such is
苦しみ
中部経典
趣旨一致
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“No hidaṁ, bho gotama. Taṁ kissa hetu? Aduñhi, bho gotama, allaṁ kaṭṭhaṁ sasnehaṁ, tañca pana udake nikkhittaṁ; Aparāpi kho maṁ, bhāradvāja, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti na suppaṭippassadd
“No, worthy Gotama. Why is that? Because it’s a green, sappy log, and it’s lying in the water. Then a second example occurred to me. That person will eventually get weary and frustrated.” “In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. But they haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings
苦しみ
中部経典
趣旨一致
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Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapajjissatīti. Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapannaṁ, dukkhabahulā vedanā vedayamānaṁ. Seyyathāpi, sāriputta, rukkho visame bhūmibhāge jāto tanupattapalāso kabaracchāyo. Atha puriso āgaccheyya ghammābhitatto ghamma
When I’ve comprehended the mind of a certain individual, I understand: ‘This individual … will be reborn in the ghost realm.’ Some time later I see that they have indeed been reborn in the ghost realm, where they experience mostly painful feelings. Suppose there was a tree growing on rugged ground, with thin foliage casting dappled shade. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. And they have set out on a path that meets with that same tree. If a
或る人の心を洞察したとき、私はかく了知する。「この人は……餓鬼界に転生するであろう」と。やがて時を経て、私はその人がまさに餓鬼界に転生し、そこで主として苦しき感受を経験しているのを見る。
譬えば、凸凹した荒れ地に一本の樹木が生い茂り、その薄き葉叢は、まだら模様の木陰を落としているとする。そこへ、灼熱の暑さに喘ぎ、疲れ果て、渇き、焦がれた一人の人がやって来る。そしてその人は、まさにその樹木へと続く道を歩んでいる。もし……
苦しみ
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趣旨一致
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‘Avaṇṇaṁ bhāsissāmī’ti kho, sāriputta, sunakkhatto moghapuriso vaṇṇaṁyeva tathāgatassa bhāsati. Vaṇṇo heso, sāriputta, tathāgatassa yo evaṁ vadeyya: ‘yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti. Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā kāyassa bhedā paraṁ maraṇā manussesu upapajjissatīti. Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena
Thinking he criticizes the Realized One, in fact he just praises him. For it is praise of the Realized One to say: ‘His teaching leads those who practice it to the complete ending of suffering, the goal for which it’s taught.’ When I’ve comprehended the mind of a certain individual, I understand: ‘This individual … will be reborn among human beings.’ Some time later I see that they have indeed been reborn among human beings, where they experience mostly pleasant feelings. Suppose there was a tre
如来を批判していると思いながら、実はその者は如来を讃えているのである。「その教えは、それを実践する者たちを苦の完全な滅尽へと導く。それこそがその教えの説かれる目的である」と言うことは、まさに如来への讃嘆に他ならない。ある人物の心を見極めたとき、わたしはこのように了知する。「この人物は……人間の中に再生するであろう」と。しばらく後、わたしはその者が果たして人間の中に再生し、そこで主として楽受を経験しているのを見る。ちょうど、ある樹が……
苦しみ
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趣旨一致
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Seyyathāpi, bhāradvāja, balavā puriso dubbalataraṁ purisaṁ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; evameva kho me, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. Tassa mayhaṁ, bhārad
It was like when a strong man grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and crushes them. In the same way, with teeth clenched and tongue pressed against the roof of my mouth, I squeezed, squashed, and crushed mind with mind until sweat ran from my armpits. 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. Then it occurred to me,
苦しみ
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‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Seyyathāpi, bhāradvāja, balavā puriso, tiṇhena sikharena muddhani abhimattheyya; Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitu
‘Why don’t I keep practicing the breathless absorption?’ So I cut off my breathing through my mouth and nose. But then severe winds ground my head, like a strong man was drilling into my head with a sharp point. 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. Now at that time a brahmin lady named Dhanañjānī was residing at Caṇḍalakappa. She was devoted to the Bud
苦しみ
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趣旨一致
長
Tassa mayhaṁ, bhāradvāja, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Seyyathāpi, bhāradvāja, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippass
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. 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. Then it occurred to me, ‘Why don’t I keep practicing the breathless absorptio
苦しみ
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Seyyathāpi, bhāradvāja, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. Tassa mayhaṁ, bhāradvāja, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, bhāradvāja, mukhato ca nāsato
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. 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. But then there was a severe burning in my body, like two strong men grabbing a weaker man
苦しみ
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‘ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṁsu, etāvaparamaṁ, nayito bhiyyo; Na kho panāhaṁ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṁ. Siyā nu kho añño maggo bodhāyā’ti? Tassa mayhaṁ, bhāradvāja, etadahosi: ‘abhijānāmi kho panāhaṁ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasamp
‘Whatever ascetics and brahmins have experienced painful, sharp, severe, acute feelings due to overexertion—whether in the past, future, or present—this is as far as it goes, no-one has done more than this. But I have not achieved any superhuman distinction in knowledge and vision worthy of the noble ones by this severe, grueling work. Could there be another path to awakening?’ Then it occurred to me, ‘I recall sitting in the cool shade of a black plum tree while my father the Sakyan was off wor
⚠ 自己責任論に誤解されやすい
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iminā me ayaṁ puggalo cittaṁ ārādheti. Handa ca dāni mayaṁ, bhante, gacchāma; bahukiccā mayaṁ bahukaraṇīyā”ti. “Yassadāni tvaṁ, pessa, kālaṁ maññasī”ti. Atha kho pesso hatthārohaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. “Yvāyaṁ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti— iminā me ayaṁ puggalo cittaṁ nārādheti. Yopāyaṁ, bhante, puggalo parantapo paraparitāp
That’s why I like the sound of that individual. Well, now, sir, I must go. I have many duties, and much to do.” “Please, Pessa, go at your convenience.” And then Pessa the elephant marshal’s son approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. “Sir, the individual who mortifies themselves does so even though they want to be happy and recoil from pain. That’s why I don’t like the sound of
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iminā me ayaṁ puggalo cittaṁ nārādheti. Yo ca kho ayaṁ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati; Atha kho bhagavā acirapakkante pesse hatthārohaputte bhikkhū āmantesi: Bhagavā etadavoca: “paṇḍito, bhikkhave, pesso hatthārohaputto; mahāpañño, bhikkhave, pesso hatthārohaputto. Sace, bhikkhave, pesso hatthārohaputto mu
That’s why I don’t like the sound of that individual. The individual who doesn’t mortify either themselves or others—living without wishes, quenched, cooled, experiencing bliss, with self become divine—does not torment themselves or others, both of whom want to be happy and recoil from pain. Then, not long after he had left, the Buddha addressed the mendicants: The Buddha said this: “Mendicants, Pessa the elephant marshal’s son is astute. He has great wisdom. If he had sat here an hour so that I
⚠ 初学者には難しい
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So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ; ‘ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ. Atha kho bhagavā kosalesu anupubbena cārikaṁ caramāno yena cañcalikappaṁ tadavasari. Tatra sudaṁ bh
I truly understood: ‘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’. I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. And then the Buddha, traveling stage by stage in the Kosalan lands, arrived at Caṇḍalakappa, where he stayed in the mango grov
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Katamo cāvuso, paridevo? Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṁ paridevitattaṁ, ayaṁ vuccatāvuso: ‘paridevo’. Katamañcāvuso, dukkhaṁ? Yaṁ kho, āvuso, kāyikaṁ dukkhaṁ kāyikaṁ asātaṁ kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ, idaṁ vuccatāvuso: ‘dukkhaṁ’. Katamañcāvuso, domanassaṁ? Yaṁ kho, āvuso, cetasikaṁ dukkhaṁ cetasikaṁ asātaṁ manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ, idaṁ vuccatāvuso:
And what is lamentation? The wail, lament, wailing, lamenting, state of wailing and lamentation in someone who has undergone misfortune, who has experienced suffering. This is called lamentation. And what is pain? Physical pain, physical unpleasantness, the painful, unpleasant feeling that’s born from physical contact. This is called pain. And what is sadness? Mental pain, mental displeasure, the painful, unpleasant feeling that’s born from mind contact. This is called sadness. And what is distr
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Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṁ upāyāsitattaṁ, ayaṁ vuccatāvuso: ‘upāyāso’. Katamañcāvuso, yampicchaṁ na labhati tampi dukkhaṁ? ‘aho vata mayaṁ na sokaparidevadukkhadomanassupāyāsadhammā assāma; na ca vata no sokaparidevadukkhadomanassupāyāsā āgaccheyyun’ti. Na kho panetaṁ icchāya pattabbaṁ. Idampi: ‘yampicchaṁ na labhati tampi dukkhaṁ’. Jātidhammānaṁ, āvuso, sattānaṁ evaṁ icchā uppajjati: ‘aho vata m
The stress, distress, state of stress and distress in someone who has undergone misfortune, who has experienced suffering. This is called distress. And what is ‘not getting what you wish for is suffering’? ‘Oh, if only we were not liable to experience sorrow, lamentation, pain, sadness, and distress! If only sorrow, lamentation, pain, sadness, and distress would not come to us!’ But you can’t get that by wishing. This is: ‘not getting what you wish for is suffering.’ In sentient beings who are l
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趣旨一致
長
Tāyapi kho ahaṁ, sāriputta, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamaṁ uttariṁ manussadhammā alamariyañāṇadassanavisesaṁ. Taṁ kissa hetu? Imissāyeva ariyāya paññāya anadhigamā, yāyaṁ ariyā paññā adhigatā ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya. Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘saṁsārena suddhī’ti. Na kho pana so, sāriputta, saṁsāro sulabharūpo yo mayā asaṁsaritapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi. Suddhāvā
But Sāriputta, I did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones by that conduct, that practice, that grueling work. Why is that? Because I didn’t achieve that noble wisdom that’s noble and emancipating, and which delivers one who practices it to the complete ending of suffering. There are some ascetics and brahmins who have this doctrine and view: ‘Purity comes from transmigration.’ But it’s not easy to find a realm that I haven’t previously transmigr
しかしサーリプッタよ、かの行いによって、かの実践によって、かの苛烈なる苦行によって、私は聖者に値する超人的な知見における殊勝を得ることができなかった。それはなぜか。それは、私が聖なる智慧――それ自体が聖なるものにして解脱をもたらすものであり、それを実践する者を苦の完全な滅尽へと導くもの――を証得しなかったからである。
一部の沙門・婆羅門たちは、次のような教義と見解を抱いている。「清浄は輪廻転生によりてもたらされる」と。しかるに、私がかつて輪廻したことのない界は、容易には見出しがたいのである。
苦しみ
中部経典
趣旨一致
長
Jarādhammānaṁ, āvuso, sattānaṁ …pe… byādhidhammānaṁ, āvuso, sattānaṁ … maraṇadhammānaṁ, āvuso, sattānaṁ … sokaparidevadukkhadomanassupāyāsadhammānaṁ, āvuso, sattānaṁ evaṁ icchā uppajjati: “Tathāgatena, bhikkhave, arahatā sammāsambuddhena bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ, yadidaṁ— catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ. K
In sentient beings who are liable to grow old … fall ill … die … experience sorrow, lamentation, pain, sadness, and distress, such a wish arises: “Near Varanasi, in the deer park at Isipatana, the Realized One, the perfected one, the fully awakened Buddha rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world. It is the teaching, advocating, establishing, clarifying, analyzing, and revealing of
⚠ 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
Idaṁ vuccatāvuso: ‘dukkhaṁ ariyasaccaṁ’. Katamañcāvuso, dukkhasamudayaṁ ariyasaccaṁ? Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ— kāmataṇhā bhavataṇhā vibhavataṇhā, idaṁ vuccatāvuso: ‘dukkhasamudayaṁ ariyasaccaṁ’. Katamañcāvuso, dukkhanirodhaṁ ariyasaccaṁ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo, idaṁ vuccatāvuso: ‘dukkhanirodhaṁ ariyasaccaṁ’. Katamañcāvuso, dukkhanirodhagāminī paṭipadā ariyasaccaṁ? Ayameva ariyo aṭṭhaṅgiko maggo,
This is called the noble truth of suffering. And what is the noble truth of the origin of suffering? It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is, craving for sensual pleasures, craving for existence, and craving for nonexistence. This is called the noble truth of the origin of suffering. And what is the noble truth of the cessation of suffering? It’s the fading away and cessation of that very same craving with nothing
経典データの出典: SuttaCentral（CC0ライセンス）