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経典: 中部経典
✕ クリア
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中部経典
趣旨一致
長
yañca kho so evamāha: ‘ye evaṁ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti idampissa nānujānāmi; yampi so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti idampissa nānujānāmi. Tatrānanda, yvāyaṁ puggalo idha pāṇātipātī adinnādāyī …pe… micchādiṭṭhi, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, pubbe vāssa taṁ kataṁ hoti pāpakammaṁ dukkhavedanīyaṁ, pacchā vā
But when they say: ‘Those who know this are right. Those who know something else are wrong,’ I also don’t grant them that. And when they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, anything else is futile,’ I also don’t grant them that. Now, Ānanda, take the case of the individual here who killed living creatures … and had wrong view, and who, when their body breaks up, after death, is reborn in a place of loss, a bad p
⚠ 自己責任論に誤解されやすい
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趣旨一致
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Seyyathāpi, bhikkhave, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno. Tassa taṁ pivatohi kho chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ. Tathūpamāhaṁ, bhikkhave, imaṁ dhammasamādānaṁ vadāmi, yamidaṁ dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ. So ca kho visena saṁsaṭṭho. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṁ evaṁ vadeyyuṁ: ‘ambho purisa, ayaṁ āpānīyakaṁso vaṇṇasampanno gandh
Suppose there was a bronze goblet of beverage that had a nice color, aroma, and flavor. The color, aroma, and flavor would be appetizing, but it would result in death or deadly pain. This is comparable to the way of taking up practices that is pleasant now and results in future pain, I say. But it was mixed with poison. Then a man would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. They’d say to him: ‘Here, my friend, this bronze goblet of bev
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趣旨一致
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Bhagavā etadavoca: “Cattārome, ānanda, puggalā santo saṁvijjamānā lokasmiṁ. So kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Katame cattāro? Idhānanda, ekacco puggalo idha pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti. So kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Idha panānanda, ekacco puggalo idha pāṇāti
The Buddha said this: “Ānanda, these four individuals are found in the world. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. What four? It’s when an individual here kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, and have wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the
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趣旨一致
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Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Dvemā, bhikkhave, pariyesanā— ariyā ca pariyesanā, anariyā ca pariyesanā. Katamā ca, bhikkhave, anariyā pariyesanā? Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhammaṁyeva pariyesati, attanā jarādhammo samāno jarādhammaṁyeva pariyesati, attanā byādhidhammo samāno byādhidhammaṁyeva pariyesati, attanā maraṇadhammo samāno maraṇadhammaṁyeva pariyesati, attanā sokadhammo samāno sokadhammaṁyeva pariyesati, attanā saṅkilesadhammo samāno saṅk
Satisfied, the mendicants approved what the Buddha said. Mendicants, there are these two quests: the noble quest and the ignoble quest. And what is the ignoble quest? It’s when someone who is themselves liable to be reborn seeks what is also liable to be reborn. Themselves liable to grow old, fall sick, die, sorrow, and become corrupted, they seek what is also liable to these things. And what should be described as liable to be reborn? Partners and children, male and female bondservants, goats a
比丘たちは満足して、仏の説かれたことを喜び奉じた。比丘たちよ、ここに二つの求めがある。すなわち聖なる求めと、聖ならざる求めとである。では、聖ならざる求めとは何か。それは、自らが生に縛られた者でありながら、同じく生に縛られたものを求めることである。自ら老い、病み、死し、憂い、穢れに縛られた者でありながら、同じくそれらに縛られたものを求めることである。では、生に縛られたものとは何と説かれるべきか。妻子、男女の僕婢、山羊や
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中部経典
趣旨一致
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Katamaṁ panāvuso, jarāmaraṇaṁ, katamo jarāmaraṇasamudayo, katamo jarāmaraṇanirodho, katamā jarāmaraṇanirodhagāminī paṭipadā? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko— ayaṁ vuccatāvuso, jarā. Katamañcāvuso, maraṇaṁ? Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālaṅkiriyā khandhānaṁ bhedo, kaḷevarassa nikkhepo, jīvitindriyassupacchedo— idaṁ vuccatāvuso, maraṇaṁ.
But what are old age and death? What is their origin, their cessation, and the practice that leads to their cessation? The old age, decrepitude, broken teeth, gray hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. This is called old age. And what is death? The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off
では、老死とは何か。その起源とは何か、その滅尽とは何か、そしてその滅尽へと導く道とは何か。
老とは、様々な衆生の類において、様々な衆生が老いること、衰えること、歯が欠けること、白髪となること、皮膚に皺が刻まれること、寿命が短くなること、諸根が衰退すること――これを老と称する。
また、死とは何か。死とは、様々な衆生の類において、様々な衆生が没すること、滅すること、壊れること、逝去すること、命終すること、死亡すること、遷化すること、諸蘊が壊散すること、骸を横たえること、そして命根が断ち切られること――
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‘ṭhānañca kho etaṁ vijjati yaṁ kāyasucaritassa iṭṭho kanto manāpo vipāko nibbatteyya, ṭhānametaṁ vijjatī’ti pajānāti. ‘Aṭṭhānametaṁ anavakāso yaṁ kāyaduccaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṁ vijjati yaṁ kāyaduccaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, ṭhānametaṁ vijjatī’ti pajānāti. Ettāvatā kho, ānanda, ‘ṭhānāṭhānakusal
But it is possible for a likable, desirable, agreeable result to come from good conduct of body, speech, and mind.’ They understand: ‘It’s impossible that someone who has engaged in bad conduct of body, speech, and mind, could for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm. But it is possible that someone who has engaged in bad conduct of body, speech, and mind could, for that reason alone, when their body breaks up, after death, be reb
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“Imināpi kho etaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ: Tadamināpetaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ: Taṁ kiṁ maññasi, mahārāja, Taṁ kiṁ maññasi, mahārāja, idhassa vesso …pe… idhassa suddo pāṇātipātī adinnādāyī …pe… micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya no vā? Kathaṁ vā te ettha hotī”ti? “Suddopi hi, bho kaccāna, pāṇātipātī adinnādāyī …pe… micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vi
“And here’s another way to understand that the claims of the brahmins are just hearsay in the world. And here’s a way to understand that it’s just hearsay in the world. What do you think, great king? What do you think, great king? a peasant … a menial who kills living creatures, steals, and commits sexual misconduct; uses speech that’s false, divisive, harsh, or nonsensical; and is covetous, malicious, and has wrong view. When their body breaks up, after death, would they be reborn in a place of
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Konāmo ayaṁ, bhante, dhammapariyāyo”ti? “Tasmātiha tvaṁ, ānanda, imaṁ dhammapariyāyaṁ ‘bahudhātuko’tipi naṁ dhārehi, ‘catuparivaṭṭo’tipi naṁ dhārehi, ‘dhammādāso’tipi naṁ dhārehi, ‘amatadundubhī’tipi naṁ dhārehi, ‘anuttaro saṅgāmavijayo’tipi naṁ dhārehī”ti. Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “kittāvatā nu kho, bhante, paṇḍito bhikkhu ‘vīmaṁsako’ti alaṁvacanāyā”ti? “Yato kho, ānanda, bhikkhu dhātukusalo ca hot
What is the name of this exposition of the teaching?” “Well then, Ānanda, you may remember this exposition of the teaching as ‘The Many Elements’, or else ‘The Four Rounds’, or else ‘The Mirror of the Teaching’, or else ‘The Drum of Freedom From Death’, or else ‘The Supreme Victory in Battle’.” That is what the Buddha said. Satisfied, Venerable Ānanda approved what the Buddha said. When he said this, Venerable Ānanda said to the Buddha, “Sir, how is a mendicant qualified to be called ‘astute, an
⚠ 出家者向けの文脈
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Sādhu kho te etaṁ, mahārāja, evaṁ hoti, sādhu ca pana te etaṁ arahataṁ sutaṁ. Taṁ kiṁ maññasi, mahārāja, yadi evaṁ sante, ime cattāro vaṇṇā samasamā honti no vā? Kathaṁ vā te ettha hotī”ti? idhassa khattiyo pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya no vā? “Addhā kho, bho kaccāna, evaṁ sante, ime cattāro vaṇṇā samasamā honti. Nesaṁ ettha kiñci n
It’s good that you think so, and it’s good that you’ve heard it from the perfected ones. What do you think, great king? If this is so, are the four classes equal or not? Or how do you see this?” Take an aristocrat who kills living creatures, steals, and commits sexual misconduct; uses speech that’s false, divisive, harsh, or nonsensical; and is covetous, malicious, and has wrong view. When their body breaks up, after death, would they be reborn in a place of loss, a bad place, the underworld, he
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趣旨一致
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na udarena na piṭṭhiyā; Na soṇiyā na urasā, na sambādhe na methune. Na hatthehi na pādehi, naṅgulīhi nakhehi vā; Na jaṅghāhi na ūrūhi, na vaṇṇena sarena vā; Liṅgaṁ jātimayaṁ neva, yathā aññāsu jātisu. Paccattañca sarīresu,
not by belly nor by back, not by buttocks nor by breast, not by groin nor by genitals, not by hands nor by feet, not by fingers nor by nails, not by knees nor by thighs, not by color nor by voice: none of these are defined by birth as it is for other species. In specific human bodies
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Ye pana, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṁ pathavīpasaṁsakā pathavābhinandino, āpapasaṁsakā āpābhinandino, tejapasaṁsakā tejābhinandino, vāyapasaṁsakā vāyābhinandino, bhūtapasaṁsakā bhūtābhinandino, devapasaṁsakā devābhinandino, pajāpatipasaṁsakā pajāpatābhinandino, brahmapasaṁsakā brahmābhinandino— te kāyassa bhedā pāṇupacchedā paṇīte kāye patiṭṭhitā. Taṁ tāhaṁ, bhikkhu, evaṁ vadāmi: “iṅgha tvaṁ, mārisa, yadeva te brahmā āha tadeva tvaṁ karohi, mā tvaṁ brahmuno vacanaṁ upātivattittho”
There have been ascetics and brahmins before you, mendicant, who praised and approved earth, water, fire, air, creatures, gods, the Progenitor, and the Divinity. When their bodies broke up and their breath was cut off they were established in a higher realm. So, mendicant, I tell you this: please, good fellow, do exactly what the Divinity says. Don’t go beyond the word of the Divinity. If you do, then you’ll end up like a person who, when approached by Lady Luck, would fend her off with a staff;
⚠ 出家者向けの文脈
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“Addhāvuso kaccāna, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyāma; yathā no bhagavā byākareyya tathā naṁ dhāreyyāma. Api cāyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitth
“Certainly he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. We should have remembered it in line with the Buddha’s answer. Still, Venerable Mahākaccāna is praised by the Buddha and esteemed by h
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Apissu maṁ, rājakumāra, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā: ‘Kicchena me adhigataṁ, halaṁ dāni pakāsituṁ; Atha kho, rājakumāra, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi: ‘Pāturahosi magadhesu pubbe, Dhammo asuddho samalehi cintito; Apāpuretaṁ amatassa dvāraṁ, Suṇantu dhammaṁ vimalenānubuddhaṁ. Sele yathā pabbatamuddhaniṭṭhito, Yathāpi passe janataṁ samantato;
And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to me: ‘I’ve struggled hard to realize this, enough with trying to explain it! Then the divinity Sahampati, knowing my train of thought, thought, ‘Among the Magadhans there appeared in the past an impure teaching thought up by the stained. Fling open the door to freedom from death! Let them hear the teaching <j>the immaculate one discovered. Standing high on a rocky mountain, you can see t
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‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti, taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. Pañca kho imā, sāriputta, gatiyo. Katamā pañca? Nirayo, tiracchānayoni, pettivisayo, manussā, devā. Nirayañcāhaṁ, sāriputta, pajānāmi, nirayagāmiñca maggaṁ, nirayagāminiñca paṭipadaṁ; yathā paṭipanno ca kāyassa bhedā paraṁ m
‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones …’ Unless they give up that speech and that thought, and let go of that view, they will be placed in hell as if delivered there. There are these five destinations. What five? Hell, the animal realm, the ghost realm, humanity, and the gods. I understand hell, and the path and practice that leads to hell. And I understand how someone practicing that way, when their body breaks up, after death, is reb
『沙門ゴータマには、聖者に相応しき知見における超人的な卓越など、何ら存在しない……』と。かくの如き言説・思念を捨て去らず、かくの如き見解を手放さぬ限り、彼らはあたかも運び込まれるが如く、地獄に堕することとなるであろう。
さて、五つの趣がある。何が五つであるか。地獄、畜生界、餓鬼界、人間界、そして天界である。
余は地獄を了知し、地獄へと導く道と修行をも了知する。そして余はまた、かくの如き修行を行じる者が、その身壊れ、死後において、いかにして再生するかをも了知する。
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“Na kho ahaṁ, vaccha, evaṁdiṭṭhi: “Kiṁ pana, bho gotama, ‘aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññan’ti— “Na kho ahaṁ, vaccha, evaṁdiṭṭhi: “Kiṁ nu kho, bho gotama, ‘hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti— “Na kho ahaṁ, vaccha, evaṁdiṭṭhi:
“That’s not my view, Vaccha.” “Then is this your view: ‘The soul is one thing, the body another. This is the only truth, anything else is futile’?” “That’s not my view, Vaccha.” “Then is this your view: ‘A realized one still exists after death. This is the only truth, anything else is futile’?” “That’s not my view, Vaccha.”
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So tvaṁ, vaccha, yāvadeva ākaṅkhissasi: ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṁ—dibbe ca mānuse ca, ye dūre santike cā’ti, tatra tatreva sakkhibhabbataṁ pāpuṇissasi, sati satiāyatane. So tvaṁ, vaccha, yāvadeva ākaṅkhissasi: vikkhittaṁ vā cittaṁ vikkhittaṁ cittanti pajāneyyaṁ; mahaggataṁ vā cittaṁ mahaggataṁ cittanti pajāneyyaṁ, amahaggataṁ vā cittaṁ amahaggataṁ cittanti pajāneyyaṁ; sauttaraṁ vā cittaṁ sauttaraṁ cittanti pajāneyyaṁ, anuttaraṁ vā cittaṁ anuttaraṁ ci
Whenever you want, you will be capable of realizing these things, since each and every one is within range: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and heavenly, whether near or far.’ As far as you want, you will be capable of realizing these things, since each and every one is within range: and scattered mind as “scattered mind”; expansive mind as “expansive mind”, and unexpansive mind as “unexpansive mind”; mind that is not supreme as “mind t
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ayaṁ vuccatāvuso: ‘jāti’. Katamā cāvuso, jarā? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko, ayaṁ vuccatāvuso: ‘jarā’. Katamañcāvuso, maraṇaṁ? Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālaṅkiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, idaṁ vuccatāvuso: ‘maraṇaṁ’. Katamo cāvuso, soko? Yo kho, āvuso, aññataraññatarena byasanena samannāgata
This is called rebirth. And what is old age? The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. This is called old age. And what is death? The passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life faculty of the various sentient beings in the various orders
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趣旨一致
長
Seyyathāpi, bhante, purisassa agāraṁ ekādasadvāraṁ, so tasmiṁ agāre āditte ekamekenapi dvārena sakkuṇeyya attānaṁ sotthiṁ kātuṁ; evameva kho ahaṁ, bhante, imesaṁ ekādasannaṁ amatadvārānaṁ ekamekenapi amatadvārena sakkuṇissāmi attānaṁ sotthiṁ kātuṁ. Imehi nāma, bhante, aññatitthiyā ācariyassa ācariyadhanaṁ pariyesissanti, kimaṅgaṁ panāhaṁ āyasmato ānandassa pūjaṁ na karissāmī”ti. Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputtakañca vesālikañca bhikkhusaṅghaṁ sannipātetvā paṇītena khādanīyena b
Suppose a person had a house with eleven doors. If the house caught fire they’d be able to flee to safety through any one of those doors. In the same way, I’m able to flee to safety through any one of these eleven doors to freedom from death. Sir, those of other religions seek a fee for the tutor. Why shouldn’t I make an offering to Venerable Ānanda?” Then the householder Dasama, having assembled the Saṅgha from Vesālī and Pāṭaliputta, served and satisfied them with his own hands with delicious
⚠ 出家者向けの文脈
死
中部経典
趣旨一致
長
“Tasmātiha tvaṁ, nāgasamāla, imaṁ dhammapariyāyaṁ lomahaṁsanapariyāyotveva naṁ dhārehī”ti. Idamavoca bhagavā. Attamano āyasmā nāgasamālo bhagavato bhāsitaṁ abhinandīti. Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati: ‘itipi so bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti—dibbe ca mānuse ca, ye dūre santike cā’ti. Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati: vikkhittaṁ vā cittaṁ vi
“Well then, Nāgasamāla, you may remember this exposition of the teaching as ‘The Hair-raising Discourse’.” That is what the Buddha said. Satisfied, Venerable Nāgasamāla approved what the Buddha said. And there’s no way Sunakkhatta will infer about me from the teaching: ‘That Blessed One, with clairaudience that is purified and superhuman, hears both kinds of sounds, human and heavenly, whether near or far.’ And there’s no way Sunakkhatta will infer about me from the teaching: scattered mind … ex
「さあ、ナーガサーマラよ、この法の解説を『身の毛もよだつ経』として記憶するがよい。」これが仏陀の説かれたことである。尊者ナーガサーマラは歓喜し、仏陀の御言葉を讃嘆した。
そして、スナッカッタが法に基づいて私についてこのように推察することはあり得ない。「かの世尊は、清浄にして超人的な天耳通をもって、近きものも遠きものも、人間の声と天上の声という両種の音声を聞き知る」と。また、スナッカッタが法に基づいて私についてこのように推察することもあり得ない。散乱した心……（以下略）
死
中部経典
趣旨一致
長
bhātā kālamakāsi … bhaginī kālamakāsi … putto kālamakāsi … Tena kho pana samayena aññatarassa gahapatissa ekaputtako piyo manāpo kālaṅkato hoti. Tassa kālaṅkiriyāya neva kammantā paṭibhanti na bhattaṁ paṭibhāti. So āḷāhanaṁ gantvā kandati: “kahaṁ, ekaputtaka, kahaṁ, ekaputtakā”ti. Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarā itthī ñātikulaṁ agamāsi. Tassā te ñātakā sāmikaṁ acchinditvā aññassa dātukāmā. Sā ca taṁ na icchati.
brother … sister … son … Now at that time a certain householder’s dear and beloved only child passed away. After their death he didn’t feel like working or eating. He would go to the cremation ground and wail, “Where are you, my only child? Where are you, my only child?” Once upon a time right here in Sāvatthī a certain woman went to live with her relative’s family. But her relatives wanted to divorce her from her husband and give her to another, who she didn’t want.
⚠ 自己責任論に誤解されやすい
経典データの出典: SuttaCentral（CC0ライセンス）