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経典: 中部経典
✕ クリア
執着
中部経典
趣旨一致
長
Tassa adukkhamasukhānusāri viññāṇaṁ hoti adukkhamasukhassādagadhitaṁ adukkhamasukhassādavinibandhaṁ adukkhamasukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati. Evaṁ kho, āvuso, ajjhattaṁ saṇṭhitanti vuccati. Kathañcāvuso, ajjhattaṁ asaṇṭhitanti vuccati? Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. Tassa na vivekajapītisukhānusāri viññāṇaṁ hoti na vivekajapītisukhassādagadhitaṁ na vivekajapītisukhassādavinibandhaṁ na viv
When consciousness follows after that neutral feeling—tied, attached, and fettered to gratification in that neutral feeling—the mind is said to be stuck internally. That’s how it is said to be stuck internally. And how is it said to be not stuck internally? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
⚠ 出家者向けの文脈
執着
中部経典
趣旨一致
長
Kāmasaṅkappo, byāpādasaṅkappo, vihiṁsāsaṅkappo— ayaṁ, bhikkhave, micchāsaṅkappo. Katamo ca, bhikkhave, sammāsaṅkappo? Sammāsaṅkappampahaṁ, bhikkhave, dvāyaṁ vadāmi— atthi, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko; atthi, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo. Katamo ca, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko? Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo: ‘ayaṁ, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko’. Katamo c
Thoughts of sensuality, of malice, and of cruelty. This is wrong thought. And what is right thought? Right thought is twofold, I say. There is right thought that is accompanied by defilements, partakes of good deeds, and ripens in attachments. And there is right thought that is noble, undefiled, transcendent, a factor of the path. And what is right thought that is accompanied by defilements, partakes of good deeds, and ripens in attachments? Thoughts of renunciation, good will, and harmlessness.
執着
中部経典
趣旨一致
長
Tassa na adukkhamasukhānusāri viññāṇaṁ hoti na adukkhamasukhassādagadhitaṁ na adukkhamasukhassādavinibandhaṁ na adukkhamasukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati. Evaṁ kho, āvuso, ajjhattaṁ asaṇṭhitanti vuccati. “uddesavibhaṅgaṁ vo, bhikkhave, desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: Kathañcāvuso, anupādā paritassanā hoti? saṅkhāre … viññāṇaṁ attato samanupassati viññāṇavant
When consciousness does not follow after that neutral feeling—not tied, attached, and fettered to gratification in that neutral feeling—the mind is said to be not stuck internally. That’s how it is said to be not stuck internally. “Mendicants, I shall teach you a summary recital and its analysis. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this: And how is it anxious because of grasping? choices … consciousness as self, self as having consciousness,
執着
中部経典
趣旨一致
長
ayaṁ, bhikkhave, micchāvācā. Katamā ca, bhikkhave, sammāvācā? Sammāvācampahaṁ, bhikkhave, dvāyaṁ vadāmi— atthi, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā; atthi, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā. Katamā ca, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā? Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī— ayaṁ, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā. “ariyaṁ vo, bhikkhave, sammāsamādhiṁ desessām
This is wrong speech. And what is right speech? Right speech is twofold, I say. There is right speech that is accompanied by defilements, partakes of good deeds, and ripens in attachments. And there is right speech that is noble, undefiled, transcendent, a factor of the path. And what is right speech that is accompanied by defilements, partakes of good deeds, and ripens in attachments? The refraining from lying, divisive speech, harsh speech, and talking nonsense. This is right speech that is ac
執着
中部経典
趣旨一致
長
Micchākammantaṁ ‘micchākammanto’ti pajānāti, sammākammantaṁ ‘sammākammanto’ti pajānāti; sāssa hoti sammādiṭṭhi. Katamo ca, bhikkhave, micchākammanto? Pāṇātipāto, adinnādānaṁ, kāmesumicchācāro— ayaṁ, bhikkhave, micchākammanto. Katamo ca, bhikkhave, sammākammanto? Sammākammantampahaṁ, bhikkhave, dvāyaṁ vadāmi— atthi, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko; atthi, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo. Katamo ca, bhikkhave, sammākammanto sāsavo puññabhāgiyo u
When you understand wrong action as wrong action and right action as right action, that’s your right view. And what is wrong action? Killing living creatures, stealing, and sexual misconduct. This is wrong action. And what is right action? Right action is twofold, I say. There is right action that is accompanied by defilements, partakes of good deeds, and ripens in attachments. And there is right action that is noble, undefiled, transcendent, a factor of the path. And what is right action that i
⚠ 自己責任論に誤解されやすい
執着
中部経典
趣旨一致
長
mano aparibhinno hoti, bāhirā ca dhammā na āpāthaṁ āgacchanti no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. Ajjhattiko ceva, āvuso, mano aparibhinno hoti, bāhirā ca dhammā āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo. Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ so dukkhanirodho’ti. Ettāvatāpi kho
mind is intact internally, so long as exterior ideas don’t come into range and there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness. Though the mind is intact internally and exterior ideas come into range, so long as there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness. The desire, clinging, attraction, and attachment for these five grasping aggregates is the origin of suffering. Giving up and
⚠ 出家者向けの文脈
執着
中部経典
趣旨一致
長
atthi, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo. Katamo ca, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko? Idha, bhikkhave, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvikaṁ kappeti— ayaṁ, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko. Katamo ca, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato micchāājīvā ārati virati paṭivirati veramaṇī— ayaṁ, bhikkhave, sammāā
And there is right livelihood that is noble, undefiled, transcendent, a factor of the path. And what is right livelihood that is accompanied by defilements, partakes of good deeds, and ripens in attachments? It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood. This is right livelihood that is accompanied by defilements. And what is right livelihood that is noble, undefiled, transcendent, a factor of the path? It’s the desisting, abstaining, abstinence, and
執着
中部経典
趣旨一致
長
Tuyhañhi, pāpima, evaṁ hoti: “esopi me assa hatthagato, esopi me assa vasaṅgato”ti. Ahaṁ kho pana, pāpima, neva tava hatthagato neva tava vasaṅgato’ti. Evaṁ vutte, bhikkhave, bako brahmā maṁ etadavoca: Sace āpaṁ … tejaṁ … vāyaṁ … bhūte … deve … pajāpatiṁ …
And you think, “Maybe this one, too, has fallen into my hands; maybe he’s under my sway!” But I haven’t fallen into your hands; I’m not under your sway.’ When I had spoken, Baka the Divinity said to me, If you attach to water … fire … air … creatures … gods … the Progenitor …
執着
中部経典
趣旨一致
長
“evaṁ mahiddhiko bako brahmā, evaṁ mahānubhāvo bako brahmā, evaṁ mahesakkho bako brahmā”ti. Yathākathaṁ pana me tvaṁ, mārisa, gatiñca pajānāsi, jutiñca pajānāsi: “sace pathaviṁ ajjhosissāmi, opasāyiko te bhavissāmi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo. Sace āpaṁ … tejaṁ … vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ ajjhosissāmi, opasāyiko te bhavissāmi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo”ti api ca te ahaṁ, brahme, gatiñca pajānāmi, jutiñca pajānāmi:
“That’s how powerful is Baka the Divinity, how illustrious and mighty.”’ ‘But in what way do you understand my range and my light?’ if I attach to earth, I will lie close to you, in your domain, subject to your will, and expendable. If I attach to water … fire … air … creatures … gods … the Progenitor … the Divinity, I will lie close to you, in your domain, subject to your will, and expendable. And in addition, Divinity, I understand your range and your light:
執着
中部経典
趣旨一致
長
Paṭisotagāmiṁ nipuṇaṁ, gambhīraṁ duddasaṁ aṇuṁ; Rāgarattā na dakkhanti, tamokhandhena āvuṭā’ti. Itiha me, rājakumāra, paṭisañcikkhato appossukkatāya cittaṁ namati no dhammadesanāya. ‘adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ—idappaccayatāpaṭiccasamuppādo. Idampi kho ṭhānaṁ duddasaṁ—yadidaṁ sabbas
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.’ And 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 understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute. But people like clinging, they love it and enjoy it. It’s hard for them to see this topic; that
執着
中部経典
趣旨一致
長
amosadhammaṁ nibbānaṁ. Tasseva kho pana pubbe aviddasuno upadhī honti samattā samādinnā. Tyāssa pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Tasmā evaṁ samannāgato bhikkhu iminā paramena cāgādhiṭṭhānena samannāgato hoti. Eso hi, bhikkhu, paramo ariyo cāgo yadidaṁ— sabbūpadhipaṭinissaggo. Tasseva kho pana pubbe aviddasuno abhijjhā hoti chando sārāgo. Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Tasseva kho pana pubbe aviddasu
that which has an undeceptive nature—extinguishment. In their ignorance, they used to acquire attachments. Those have been cut off at the root, made like a palm stump, obliterated so they are unable to arise in the future. Therefore a mendicant thus endowed is endowed with the ultimate foundation of generosity. For this is the ultimate noble generosity, namely, letting go of all attachments. In their ignorance, they used to be covetous, full of desire and lust. That has been cut off at the root,
⚠ 出家者向けの文脈
執着
中部経典
趣旨一致
長
tesamayaṁ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike”ti. ‘sabbaṁ me khamatī’ti; santaggivessana, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘sabbaṁ me nakkhamatī’ti; santaggivessana, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘ekaccaṁ me khamati, ekaccaṁ me nakkhamatī’ti. Tatraggivessana, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘sabbaṁ me khamatī’ti tesamayaṁ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya s
is far from greed, bondage, approving, attachment, and grasping.” ‘Everything is acceptable to me.’ There are some ascetics and brahmins who have this doctrine and view: ‘Nothing is acceptable to me.’ There are some ascetics and brahmins who have this doctrine and view: ‘Some things are acceptable to me and some things are not.’ Regarding this, the view of the ascetics and brahmins to whom everything is acceptable is close to greed, bondage, approving, attachment, and grasping. The view of the a
執着
中部経典
趣旨一致
長
“ukkaṁseti me bhavaṁ gotamo diṭṭhigataṁ, samukkaṁseti me bhavaṁ gotamo diṭṭhigatan”ti. “Tatraggivessana, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘ekaccaṁ me khamati, ekaccaṁ me nakkhamatī’ti. Yā hi tesaṁ khamati sāyaṁ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike; yā hi tesaṁ nakkhamati sāyaṁ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike. Tatraggivessana, ye te sa
“Worthy Gotama commends my conviction! He recommends my conviction!” “Now, regarding the ascetics and brahmins to whom some things are acceptable and some things are not. Their view of what is acceptable is close to greed, bondage, approving, attachment, and grasping. Their view of what is not acceptable is far from greed, bondage, approving, attachment, and grasping. When it comes to the view of the ascetics and brahmins to whom and an ascetic or brahmin to whom some things are acceptable and s
執着
中部経典
趣旨一致
長
Tīhi kho ahaṁ, jīvaka, ṭhānehi maṁsaṁ aparibhoganti vadāmi. Diṭṭhaṁ, sutaṁ, parisaṅkitaṁ— imehi kho ahaṁ, jīvaka, tīhi ṭhānehi maṁsaṁ aparibhoganti vadāmi. Tīhi kho ahaṁ, jīvaka, ṭhānehi maṁsaṁ paribhoganti vadāmi. Adiṭṭhaṁ, asutaṁ, aparisaṅkitaṁ— imehi kho ahaṁ, jīvaka, tīhi ṭhānehi maṁsaṁ paribhoganti vadāmi. Idha, jīvaka, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. evampissa na hoti. So taṁ piṇḍapātaṁ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. T
In three cases I say that meat may not be eaten: it’s seen, heard, or suspected. These are three cases in which meat may not be eaten. In three cases I say that meat may be eaten: it’s not seen, heard, or suspected. These are three cases in which meat may be eaten. Take the case of a mendicant living supported by a town or village. They don’t think that. They eat that almsfood untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. What do you think, Jīvaka?
⚠ 出家者向けの文脈
慈悲
中部経典
趣旨一致
長
Puna caparaṁ, ānanda, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. Puna caparaṁ, ānanda, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. Puna caparaṁ, ānanda, bhikkhu—ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi
Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness … This too is a warm-hearted quality. Furthermore, a mendicant consistently treats their spiritual companions with mental kindness … This too is a warm-hearted quality. Furthermore, a mendicant shares without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions. If you should undertake and
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
慈悲
中部経典
趣旨一致
長
Tadamināpetaṁ, gahapati, pariyāyena veditabbaṁ yathā ime dhammā nānatthā ceva nānābyañjanā ca. Katamā ca, gahapati, appamāṇā cetovimutti? Idha, gahapati, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Karuṇāsahagatena cetasā … muditāsahagatena cetasā … upekkhāsahagatena cetasā ekaṁ
This is a way to understand how these things differ in both meaning and phrasing. And what is the limitless release of the heart? It’s when a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion … They
⚠ 出家者向けの文脈
慈悲
中部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā mithilāyaṁ viharati maghadevaambavane. Rañño kho panānanda, maghadevassa puttapaputtakā tassa paramparā caturāsītirājasahassāni imasmiṁyeva maghadevaambavane kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁsu. Te mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihariṁsu, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena ave
So I have heard. At one time the Buddha was staying near Mithilā in the Maghadeva Mango Grove. And a lineage of 84,000 kings, sons of sons of King Maghadeva, shaved off their hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness here in this mango grove. They meditated spreading a heart full of love … compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, al
私はこのように聞いた。あるとき、世尊はミティラーの近く、マガデーヴァの菴羅園に滞在しておられた。そしてマガデーヴァ王の子々孫々にあたる八万四千の王たちが、この菴羅園において、髪と鬚を剃り、橙黄色の袈裟をまとい、在家の生から出家して無家の道に入った。彼らはこの菴羅園にて、慈しみに満ちた心を一方向へと遍く広め、第二、第三、第四の方向へも同じく広めながら禅定に入った。さらに上方、下方、四維、あらゆる方向へと、慈・悲・喜・捨の四無量心を遍く及ぼしたのである。
慈悲
中部経典
趣旨一致
長
Ākāsasamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, ākāso na katthaci patiṭṭhito; evameva kho tvaṁ, rāhula, ākāsasamaṁ bhāvanaṁ bhāvehi. Ākāsasamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. Mettaṁ, rāhula, bhāvanaṁ bhāvehi. Mettañhi te, rāhula, bhāvanaṁ bhāvayato yo byāpādo so pahīyissati. Karuṇaṁ, rāhula, bhāvanaṁ bhāvehi. Karuṇañhi te, rāhula, bhāvanaṁ bhāvayato yā vihesā
For when you meditate like space, pleasant and unpleasant contacts will not occupy your mind. Just as space is not established anywhere, in the same way, meditate like space. For when you meditate like space, pleasant and unpleasant contacts will not occupy your mind. Meditate on love. For when you meditate on love any ill will will be given up. Meditate on compassion. For when you meditate on compassion any cruelty will be given up. Then the Buddha robed up in the morning and, taking his bowl a
慈悲
中部経典
趣旨一致
長
Katamo cāvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca? Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiya
And what’s the way in which these things differ in both meaning and phrasing? Firstly, a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They m
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