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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
“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti. “Acchariyaṁ, mallike, abbhutaṁ, mallike. Yāvañca so bhagavā paññāya ativijjha maññe passati. Ehi, mallike, ācamehī”ti. Atha kho rājā pasenadi kosalo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi: “Namo tassa bhagavato arahato sammāsambuddhassa. Namo tassa bhagavato arahato sammās
“This is what the Buddha was referring to when he said: ‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’” “It’s incredible, Mallikā, it’s amazing, how far the Buddha sees with penetrating wisdom, it seems to me. Come, Mallikā, rinse my hands.” Then King Pasenadi got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and expressed this heartfelt sentiment three times: “Homage to him, the blessed one, the perfected on
苦しみ
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evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti. Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti— evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti. Puna caparaṁ, bhikkhave, bhikkhu iti paṭisañcikkhati: ‘yathāsukhaṁ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; dukkhāya pana me attānaṁ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. Yannūnāhaṁ dukkhāya attānaṁ padaheyyan’ti. So dukkhāya attānaṁ padahati. Tassa dukkhāya attānaṁ padahato akusalā dhammā
and so that suffering is worn away. Through developing equanimity they become dispassionate towards that other source of suffering, and so that suffering is worn away. Furthermore, a mendicant reflects: ‘When I live as I please, unskillful qualities grow and skillful qualities decline. But when I strive painfully, unskillful qualities decline and skillful qualities grow. Why don’t I strive painfully?’ So that’s what they do, and as they do so unskillful qualities decline and skillful qualities g
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
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Yaṁ hānanda, puggalo puggalaṁ āgamma buddhe aveccappasādena samannāgato hoti, dhamme … saṅghe … ariyakantehi sīlehi samannāgato hoti, imassānanda, puggalassa iminā puggalena na suppatikāraṁ vadāmi, yadidaṁ— Yaṁ hānanda, puggalo puggalaṁ āgamma dukkhe nikkaṅkho hoti, dukkhasamudaye nikkaṅkho hoti, dukkhanirodhe nikkaṅkho hoti, dukkhanirodhagāminiyā paṭipadāya nikkaṅkho hoti, imassānanda, puggalassa iminā puggalena na suppatikāraṁ vadāmi, yadidaṁ— abhivādanapaccuṭṭhānaañjalikammasāmīcikammacīvarap
When someone has enabled you to have experiential confidence in the Buddha, the teaching, and the Saṅgha, and the ethics loved by the noble ones, it’s not easy to repay them … When someone has enabled you to be free of doubt regarding suffering, its origin, its cessation, and the practice that leads to its cessation, it’s not easy to repay them by bowing down to them, rising up for them, greeting them with joined palms, and observing proper etiquette for them; or by providing them with robes, al
⚠ 自己責任論に誤解されやすい
苦しみ
中部経典
趣旨一致
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“Evaṁ, bhante”. Seyyathāpi, gahapati, aṅgārakāsu sādhikaporisā, pūrā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikkūlo. Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṁ upakaḍḍheyyuṁ. Taṁ kiṁ maññasi, gahapati, api nu so puriso iticiticeva kāyaṁ sannāmeyyā”ti? “Evaṁ, bhante”. “Taṁ kissa hetu”? “Viditañhi, bhante, tassa purisassa imañcāhaṁ aṅgārakāsuṁ papatissāmi, tatonidānaṁ maraṇaṁ vā nigacchissāmi maraṇamattaṁ vā dukkhan”ti.
“Yes, sir.” … “Suppose there was a pit of glowing coals deeper than a man’s height, full of glowing coals that neither flamed nor smoked. Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. Two strong men would grab them by the arms and drag them towards the pit of glowing coals. What do you think, householder? Wouldn’t that person writhe and struggle to and fro?” “Yes, sir. Why is that? For that person knows: ‘If I fall in that
苦しみ
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Taṁ kissa hetu? Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṁ padaheyya svāssa attho abhinipphanno hoti. Seyyathāpi, bhikkhave, usukāro tejanaṁ dvīsu alātesu ātāpeti paritāpeti ujuṁ karoti kammaniyaṁ. Yato kho, bhikkhave, usukārassa tejanaṁ dvīsu alātesu ātāpitaṁ hoti paritāpitaṁ ujuṁ kataṁ kammaniyaṁ, na so taṁ aparena samayena usukāro tejanaṁ dvīsu alātesu ātāpeti paritāpeti ujuṁ karoti kammaniyaṁ. Tasmā na aparena samayena dukkhāya attānaṁ padahati. Evampi, bhikkhave, saphalo upakk
Why is that? Because they have accomplished the goal for which they strived painfully. Suppose an arrowsmith was heating an arrow shaft between two firebrands, making it straight and fit for use. After it’s been made straight and fit for use, they’d no longer heat it to make it straight and fit for use. After some time, they no longer strive painfully. That too is how exertion and striving is fruitful. Why is that? Because they have accomplished the goal for which they heated it. In the same way
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
苦しみ
中部経典
趣旨一致
長
dukkhāya pana me attānaṁ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. Yannūnāhaṁ dukkhāya attānaṁ padaheyyan’ti. Evaṁvādāhaṁ, bhikkhave, nigaṇṭhe upasaṅkamitvā evaṁ vadāmi: ‘saccaṁ kira tumhe, āvuso nigaṇṭhā, evaṁvādino evaṁdiṭṭhino— Te ca me, bhikkhave, nigaṇṭhā evaṁ puṭṭhā ‘āmā’ti paṭijānanti. Puna caparaṁ, bhikkhave, idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So
But when I strive painfully, unskillful qualities decline and skillful qualities grow. Why don’t I strive painfully?’ … I’ve gone up to the Jain ascetics who say this and said, ‘Is it really true that this is the venerables’ view?’ They admitted that it is. Furthermore, a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. He
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‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti. “Sacetaṁ, mahārāja, bhagavatā bhāsitaṁ, evametan”ti. “Evameva panāyaṁ mallikā yaññadeva samaṇo gotamo bhāsati taṁ tadevassa abbhanumodati: ‘Sacetaṁ, mahārāja, bhagavatā bhāsitaṁ evametan’ti. Seyyathāpi nāma, yaññadeva ācariyo antevāsissa bhāsati taṁ tadevassa antevāsī abbhanumodati: Atha kho mallikā devī nāḷijaṅghaṁ brāhmaṇaṁ āmantesi: Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho nāḷijaṅgho brā
‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’” “If that’s what the Buddha said, great king, then that’s how it is.” “No matter what the ascetic Gotama says, Mallikā agrees with him: ‘If that’s what the Buddha said, great king, then that’s how it is.’ You’re just like a pupil who agrees with everything their tutor says. Then Queen Mallikā addressed the brahmin Nāḷijaṅgha, When the greetings and polite conversation were over, he sat down to one side and said to
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Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṁ nikāmayati, gedhaṁ āpajjati, āvattati bāhullāya. Ayaṁ vuccatānanda, upaddavo antevāsī. Antevāsūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. Evaṁ kho, ānanda, antevāsūpaddavo hoti. Kathañcānanda, brahmacārūpaddavo hoti? Ayaṁ vuccatānanda, upaddavo brahmacārī. Brah
While meditating withdrawn, they’re visited by a stream of brahmins and householders, and people of town and country. When this happens, they enjoy infatuation, fall into greed, and return to indulgence. This is said to be the pupil’s peril. They’re ruined by bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. That’s how there is a peril for the pupil. And how is there a peril for a spiritual practitioner
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So taṁ rukkhaṁ mūlatova chindeyya. Taṁ kiṁ maññasi, gahapati, amuko yo so puriso paṭhamaṁ rukkhaṁ ārūḷho sace so na khippameva oroheyya tassa so rukkho papatanto hatthaṁ vā bhañjeyya pādaṁ vā bhañjeyya aññataraṁ vā aññataraṁ vā aṅgapaccaṅgaṁ bhañjeyya, so tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhan”ti? “Evaṁ, bhante”. Tatrassa rukkho sampannaphalo ca upapannaphalo ca, na cassu kānici phalāni bhūmiyaṁ patitāni. “Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘rukkhaphalūpa
And so they’d chop the tree down at the root. What do you think, householder? If the first person, who climbed the tree, doesn’t quickly come down, when that tree fell wouldn’t they break their hand or arm or other major or minor limb, resulting in death or deadly suffering for them?” “Yes, sir.” And there was a tree laden with fruit, yet none of the fruit had fallen to the ground. “In the same way, a noble disciple reflects: ‘With the simile of the fruit tree the Buddha said that sensual pleasu
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idāneva nu kho so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca udāhu pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā”ti? “Idāni ceva, bho gotama, so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca, pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca. Asu ca, bho gotama, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno upahatindriyo dukkhasamphasseyeva aggismiṁ sukhamiti viparītasaññaṁ paccalatthā”ti.
Is it only now that the fire is really painful to touch, fiercely burning and scorching, or was it painful previously as well?” “That fire is painful now and it was also painful previously. That person was affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, their sense faculties were impaired. So even though the fire was actually painful to touch, they had a distorted perception that it was pleasant.” T
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piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti. “ehi tvaṁ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: evañca vadehi: ‘bhāsitā nu kho, bhante, bhagavatā esā vācā— piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. Yathā te bhagavā byākaroti taṁ sādhukaṁ uggahetvā mama āroceyyāsi. Na hi tathāgatā vitathaṁ bhaṇantī”ti. “Evaṁ, bhotī”ti kho nāḷijaṅgho brāhma
‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’” “Please, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. And then say: ‘Sir, did the Buddha make this statement: “Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress”?’ Remember well how the Buddha answers and tell it to me. For Realized Ones say nothing that is not so.” “Yes, ma’am,” h
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Taṁ kissa hetu? “Evameva kho, māgaṇḍiya, atītampi addhānaṁ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, anāgatampi addhānaṁ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, etarahipi paccuppannaṁ addhānaṁ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca. Ime ca, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena pariḍayhamānā upahatindriyā dukkhasamphassesuyeva kāmesu sukhamiti viparītasaññaṁ paccalatthuṁ. Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso ar
Why is that? “In the same way, sensual pleasures of the past, future, and present are painful to touch, fiercely burning and scorching. These sentient beings who are not free from sensual pleasures—being consumed by craving for sensual pleasures, burning with passion for sensual pleasures—have impaired sense faculties. So even though sensual pleasures are actually painful to touch, they have a distorted perception that they are pleasant. Suppose there was a person affected by leprosy, with sores
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Tadamināpetaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā. Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarissā itthiyā mātā kālamakāsi. Sā tassā kālakiriyāya ummattikā khittacittā rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha: ‘api me mātaraṁ addassatha, api me mātaraṁ addassathā’ti? Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti. Bhūtapubbaṁ, brā
And here’s a way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress. Once upon a time right here in Sāvatthī a certain woman’s mother passed away. And because of that she went mad and lost her mind. She went from street to street and from square to square saying, ‘Has anyone seen my mother? Has anyone seen my mother?’ And here’s another way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress. Once upon a
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Puna caparaṁ, mahānāma, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, chakaṇakāyapi osiñcanti, abhivaggenapi omaddanti, asināpi sīsaṁ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhika
Furthermore, for the sake of sensual pleasures they don their sword and shield, fasten their bow and arrows, and charge wetly plastered bastions, with arrows and spears flying and swords flashing. There they are struck with arrows and spears, splashed with dung, crushed by a superior force, and their heads are chopped off, resulting in death and deadly pain. This too is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures. Furthermore, for
さらに、欲楽のゆえに、人々は剣と盾を身に帯び、弓矢を手に取り、泥を塗り固めた砦へと突撃する。矢と槍が飛び交い、剣が閃く中において、彼らは矢と槍に射貫かれ、汚泥を浴びせかけられ、優れた軍勢に踏み砕かれ、その首は斬り落とされて、死と死に至る苦痛を招く結果となる。これもまた、現世において明らかなる欲楽の過患であり、欲楽によって生じる苦の集塊に他ならない。さらに、
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Te kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā, apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. Ayampi, mahānāma, kāmānaṁ ādīnavo samparāyiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. Ekamidāhaṁ, mahānāma, samayaṁ rājagahe viharāmi gijjhakūṭe pabbate. Tena kho pana samayena sambahulā nigaṇṭhā isigilipasse kāḷasilāyaṁ ubbhaṭṭhakā honti āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti.
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. This is a drawback of sensual pleasures to do with lives to come, a mass of suffering caused by sensual pleasures. Mahānāma, this one time I was staying near Rājagaha, on the Vulture’s Peak Mountain. Now at that time several Jain ascetics on the slopes of Isigili at the Black Rock were constantly standing, turning down seats. And they felt painful, sharp, severe, acute feelings due to ov
彼らは身体が滅した後、死を迎えるにあたり、喪失の境地、悪しき境地、下界、地獄に再生する。これは来世に関わる欲楽の過患であり、欲楽によってもたらされる苦の集積に他ならない。
マハーナーマよ、かつて私はラージャガハの近く、鷲峰山に滞在していた。その折、イシギリの山腹、黒岩の傍らにおいて、数人のジャイナ教の苦行者たちが、常に立ち尽くし、座ることを拒んでいた。そして彼らは、過度の〔苦行〕によって生じた、苦痛に満ち、鋭く、激しく、切迫した感受を感じていた。
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“Yo kho, mahārāja, kāyasamācāro sabyābajjho”. “Katamo pana, bhante, kāyasamācāro sabyābajjho”? “Yo kho, mahārāja, kāyasamācāro dukkhavipāko”. “Katamo pana, bhante, kāyasamācāro dukkhavipāko”? “Katamo pana, bhante ānanda, vacīsamācāro …pe… manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti? “Yo kho, mahārāja, manosamācāro attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati. Tassa akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; evarūpo kho, mahārāja,
“Hurtful behavior.” “But what kind of bodily behavior is hurtful?” “Behavior that results in suffering.” “But what kind of bodily behavior results in suffering?” “But what kind of verbal behavior … mental behavior is faulted by sensible ascetics and brahmins?” … “Mental behavior that leads to hurting yourself, hurting others, and hurting both, and which makes unskillful qualities grow while skillful qualities decline. That kind of mental behavior is faulted by sensible ascetics and brahmins.” “S
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‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha— ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti? ‘No hidaṁ, āvuso’. ‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha— diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadan’ti? ‘No hidaṁ, āvuso’. ‘kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha— ahuvamheva mayaṁ pubbe, na nāhuvamhā’ti? ‘No hidaṁ, āvuso’. ‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—
‘But reverends, do you know that so much suffering has already been worn away? Or that so much suffering still remains to be worn away? Or that when so much suffering is worn away all suffering will have been worn away?’ ‘No we don’t, reverend.’ ‘But reverends, do you know about giving up unskillful qualities in this very life and embracing skillful qualities?’ ‘No we don’t, reverend.’ ‘But reverends, do you know for sure that you existed in the past, and it is not the case that you did not exis
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趣旨一致
長
“atthi kho vo, nigaṇṭhā, pubbe pāpakammaṁ kataṁ, taṁ imāya kaṭukāya dukkarakārikāya nijjīretha; yaṁ panettha etarahi kāyena saṁvutā vācāya saṁvutā manasā saṁvutā taṁ āyatiṁ pāpassa kammassa akaraṇaṁ; iti purāṇānaṁ kammānaṁ tapasā byantibhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; āyatiṁ anavassavā kammakkhayo, kammakkhayā dukkhakkhayo, dukkhakkhayā vedanākkhayo, vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti. Tañca panamhākaṁ ruccati ceva khamati ca, tena camha attamanā’ti. Evaṁ vutt
“O Jain ascetics, you have done bad deeds in a past life. Wear them away with these severe and grueling austerities. And when in the present you are restrained in body, speech, and mind, you’re not doing any bad deeds for the future. So, due to eliminating past deeds by fervent mortification, and not doing any new deeds, there’s nothing to come up in the future. With no future consequence, deeds end. With the ending of deeds, suffering ends. With the ending of suffering, feeling ends. And with t
「ジャイナの苦行者たちよ、汝らは過去世において悪業を積んだ。今、この厳しく過酷なる苦行をもって、それらを滅ぼし尽くせ。そして現世において、身・口・意を慎んで悪業を積まなければ、未来において新たな悪業を作ることにはならない。かくして、熱烈なる苦行によって過去の業を滅し尽くし、新たな業を作らないことによって、未来への果報は生ずることなし。未来への果報なければ、業は尽き、業が尽きれば、苦は尽き、苦が尽きれば、受もまた尽きる。そして——」
⚠ 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
Evampi kho, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ. Evaṁvādī, bhikkhave, tathāgatā. addhā, bhikkhave, tathāgato kalyāṇābhijātiko yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti; addhā, bhikkhave, tathāgato kalyāṇadiṭṭhadhammūpakkamo yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato; Sace, bhikkhave, sattā issaranimmānahetu suk
That too is how exertion and striving is fruitful. Such is the doctrine of the Realized One. clearly the Realized One was reborn in a good class, since he now experiences such undefiled pleasure. If sentient beings experience pleasure and pain because of exertion in this life, clearly the Realized One exerts himself well in this life, since he now experiences such undefiled pleasure. The Realized One deserves praise whether or not sentient beings experience pleasure and pain because of past deed
苦しみ
中部経典
趣旨一致
長
“Aniccaṁ, bho gotama”. “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “Dukkhaṁ, bho gotama”. manasi karitvā kho, aggivessana, byākarohi. “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti? “No hidaṁ, bho gotama”. Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ. Taṁ kiṁ maññasi, aggivessana, rūpaṁ niccaṁ vā aniccaṁ vā”ti?
“Impermanent.” “But if it’s impermanent, is it suffering or happiness?” “Suffering.” You should think before answering. “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, worthy Gotama.” What you said before and what you said after don’t match up. What do you think, Aggivessana? Is form permanent or impermanent?”
経典データの出典: SuttaCentral（CC0ライセンス）