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経典: 中部経典
✕ クリア
怒り
中部経典
趣旨一致
長
Yaṁ cittaṁ vītarāgaṁ vītadosaṁ vītamohaṁ, itosamuṭṭhānā kusalā sīlā. Katame ca, thapati, akusalā saṅkappā? itosamuṭṭhānā akusalā saṅkappā. Ime ca, thapati, akusalā saṅkappā kuhiṁ aparisesā nirujjhanti? Nirodhopi nesaṁ vutto. Idha, thapati, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati; etthete akusalā saṅkappā aparisesā nirujjhanti. Kathaṁ paṭipanno ca, thapati, akusalānaṁ saṅkappānaṁ nirodhāya paṭipanno hoti? Idha, thapati, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammāna
But skillful behaviors stem from a mind that is free from greed, hate, and delusion. And what are unskillful thoughts? unskillful thoughts stem from this. And where do these unskillful thoughts cease without anything left over? Their cessation has also been stated. 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 con
⚠ 出家者向けの文脈
怒り
中部経典
趣旨一致
長
yaṁ kiñci rūpaṁ sabbaṁ rūpaṁ cattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpan’ti. Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati. Sampasāde sati etarahi vā āneñjaṁ samāpajjati paññāya vā adhimuccati. Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa āneñjūpagaṁ. Ayaṁ, bhikkhave, dutiyā āneñjasappāyā paṭipadā akkhāyati. Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁva
whatever form there is, all form is the four principal states, or form derived from the four principal states.’ Practicing in this way and meditating on it often their mind becomes confident in this dimension. Being confident, they either attain the imperturbable now, or are freed by wisdom. When their body breaks up, after death, it’s possible that that conducive consciousness will be reborn in the imperturbable. This is said to be the second way of practice suitable for attaining the imperturb
怒り
中部経典
趣旨一致
長
nibbānaṁ nibbānato abhijānāti; nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Taṁ kissa hetu? Khayā dosassa, vītadosattā. Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti; pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ m
They directly know extinguishment as extinguishment. Having directly known extinguishment as extinguishment, they do not conceive it to be extinguishment, they do not conceive it in extinguishment, they do not conceive it as extinguishment, they do not conceive that ‘extinguishment is mine’, they do not approve extinguishment. Why is that? Because they’re free of hate due to the ending of hate. A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done wha
彼らは涅槃を涅槃として直接に知る。涅槃を涅槃として直接に知りながら、彼らは涅槃を涅槃として想念せず、涅槃の中に想念せず、涅槃から想念せず、「涅槃は我がものなり」と想念せず、涅槃を歓喜しない。それは何故か。彼らは瞋恚の滅尽によって瞋恚を離れているが故に。漏尽にして梵行已立、なすべきことをなし終えた阿羅漢たる比丘は——
⚠ 出家者向けの文脈
怒り
中部経典
趣旨一致
長
‘No vata re kiñci, pāpi dāsi, divā uṭṭhāsī’ti kupitā anattamanā bhākuṭiṁ akāsi. Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi: ‘santaṁyeva kho me ayyā ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ; Vedehikāya, bhikkhave, gahapatāniyā evaṁ kalyāṇo kittisaddo abbhuggato: mayhamevete kammantā susaṁvihitā, yena me ayyā santaṁyeva ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ. Yannūnāhaṁ bhiyyoso mattāya ayyaṁ vīmaṁseyyan’ti. Atha kho, bhikkhave, kāḷī dāsī divātaraṁyeva uṭṭhāsi. Atha kho, bhikkhave, vedehikā
‘Oh, so nothing’s up, you naughty maid, but you get up in the day!’ Angry and upset, she scowled. Then Kāḷī thought, ‘My mistress actually has anger in her and just doesn’t show it; it’s not that she has no anger. She had this good reputation: It’s just because my work is well-organized that she doesn’t show anger, even though she still has it inside. Why don’t I test my mistress further?’ So Kāḷī got up later in the day. Vedehikā said to her, ‘Oi wench, Kāḷī!’ ‘What is it, ma’am?’
「まあ、何事もないというのに、この怠け者め、日が高くなってから起きるとは！」と、彼女は怒りと苛立ちを抱き、顔をしかめた。するとカーリーは思った。「奥様は内に怒りをお持ちなのだ、ただそれを表に出されないだけで、怒りがないわけではない。奥様があのような善き名声を得ておられたのは、単に私の仕事がきちんと整っていたからこそ、内に怒りを秘めながらも、それを表に出されなかったというだけのこと。もう少し奥様を試してみようではないか。」そこでカーリーは、さらに遅い刻限に起き出した。ヴェーデヒカーは彼女に言った。「こら、この小娘め、カーリー！」「何でございましょう、奥様。」
⚠ 自己責任論に誤解されやすい,初学者には難しい
怒り
中部経典
趣旨一致
長
‘Kiṁ, je, divātaraṁ uṭṭhāsī’ti? ‘Na khvayye, kiñcī’ti. ‘No vata re kiñci, pāpi dāsi, divātaraṁ uṭṭhāsī’ti kupitā anattamanā anattamanavācaṁ nicchāresi. Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi: ‘soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī’ti. ‘santaṁyeva kho me ayyā ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ. Mayhamevete kammantā susaṁvihitā, yena me ayyā santaṁyeva ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ. Yannūnāhaṁ bhiyyoso mattāya ayyaṁ vīmaṁseyya
‘You’re getting up later in the day—what’s up with you, wench?’ ‘Nothing, ma’am.’ ‘Oh, so nothing’s up, you naughty maid, but you get up later in the day!’ Angry and upset, she blurted out angry words. Then Kāḷī thought, ‘The housewife Vedehikā is gentle, placid, and calm.’ ‘My mistress actually has anger in her and just doesn’t show it; it’s not that she has no anger. It’s just because my work is well-organized that she doesn’t show anger, even though she still has it inside. Why don’t I test m
「このあまっちょろい娘め、今頃のこのこ起きてくるとは、どういうつもりじゃ」「別に何でもございません、奥様」「何でもないとはよく言えたものじゃ、この怠け者めが、こんな刻限に起き出してくるとは！」かくして奥方は、怒りと憤りのあまり、激しい言葉を口からほとばしらせた。するとカーリーはこう思った。「ヴェーデーヒカー奥様はおだやかで、穏やかで、静かな方と世に知られておる。しかし奥様のお心の中には、実のところ怒りがあって、それをただ表に出さずにおられるだけであって、怒りがまったくないわけではないのだ。わたくしの仕事がよく整っておるゆえに、奥様はお心の内に怒りを抱えておられながらも、それを外に現わされずにいるだけのこと。それならばひとつ、奥様を試してみようではないか。」
⚠ 自己責任論に誤解されやすい,初学者には難しい
怒り
中部経典
趣旨一致
長
Atha kho, bhikkhave, vedehikāya gahapatāniyā aparena samayena evaṁ pāpako kittisaddo abbhuggacchi: ‘caṇḍī vedehikā gahapatānī, anivātā vedehikā gahapatānī, anupasantā vedehikā gahapatānī’ti. Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi: ‘mayhaṁ kho ayyāya evaṁ kalyāṇo kittisaddo abbhuggato: “soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī”ti. Kiṁ nu kho me ayyā santaṁyeva nu kho ajjhattaṁ kopaṁ na pātukaroti udāhu asantaṁ udāhu mayhamevete kammantā susaṁvihit
Then after some time the housewife Vedehikā got this bad reputation: ‘The housewife Vedehikā is fierce, ill-tempered, and not calm at all.’ Then Kāḷī thought, ‘My mistress has a good reputation as being gentle, placid, and calm. But does she actually have anger in her and just not show it? Or does she have no anger? Or is it just because my work is well-organized that she doesn’t show anger, even though she still has it inside?
やがて、しばらくの後、ヴェーデーヒカー夫人には「あの婦人は粗暴にして短気、まったく穏やかさというものがない」という悪しき評判が立つようになった。そこでカーリーは思案した。「わが主人は、温和にして穏やか、落ち着いておられるとの良き評判をお持ちであった。しかしながら、実際には主人の御心の中に怒りが潜んでいるにもかかわらず、それが表に現れなかっただけなのであろうか。それとも、主人には本来より怒りというものが存在しないのであろうか。あるいはまた、私の仕事がよく整っていたがゆえに、主人の内に怒りを抱えておられながらも、それが外に出ることがなかっただけなのであろうか。」
⚠ 自己責任論に誤解されやすい
怒り
中部経典
趣旨一致
長
‘ye te samaṇabrāhmaṇā cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā. Taṁ kissa hetu? Mayampi hi cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari apassataṁ. Tasmā te bhonto samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pū
‘There are ascetics and brahmins who are not free of greed, hate, and delusion for sights known by the eye, who are not peaceful inside, and who conduct themselves badly among the good by way of body, speech, and mind. They don’t deserve honor, respect, reverence, and veneration. Why is that? Because we ourselves are not free of these things, so we do not see that they have any higher good conduct than us. That’s why they don’t deserve honor, respect, reverence, and veneration. There are ascetic
怒り
中部経典
趣旨一致
長
Taṁ kissa hetu? Mayampi hi manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari passataṁ. Tasmā te bhonto samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā’ti. Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha. ‘kathaṁbhūtā, gahapatayo, samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā’ti? Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyāna
Why is that? Because we ourselves are not free of these things, but we see that they have a higher good conduct than us. That’s why they deserve honor, respect, reverence, and veneration. When questioned by wanderers of other religions, that’s how you should answer them. ‘What kind of ascetic or brahmin deserves honor, respect, reverence, and veneration?’ You should answer them: ‘There are ascetics and brahmins who are free of greed, hate, and delusion for sights known by the eye, who are peacef
怒り
中部経典
趣旨一致
長
Ye te samaṇabrāhmaṇā sotaviññeyyesu saddesu … ghānaviññeyyesu gandhesu … Sace pana vo, gahapatayo, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘ke panāyasmantānaṁ ākārā, ke anvayā, yena tumhe āyasmanto evaṁ vadetha? Addhā te āyasmanto vītarāgā vā rāgavinayāya vā paṭipannā, vītadosā vā dosavinayāya vā paṭipannā, vītamohā vā mohavinayāya vā paṭipannā’ti? Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: ‘tathā hi te āyasmanto araññavanapatthāni pantāni senāsanān
There are ascetics and brahmins who are free of greed, hate, and delusion for sounds known by the ear … smells known by the nose … If wanderers of other religions were to ask you: ‘But what reasons and evidence do you have regarding those venerables that justifies saying, “Clearly those venerables are free of greed, hate, and delusion, or practicing to be free of them”?’ You should answer them: ‘It’s because those venerables frequent remote lodgings in the wilderness and the forest. In such plac
怒り
中部経典
趣旨一致
長
tampi ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati. Katamāni cha? Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, rūpaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; vedanaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; saññaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; saṅkhāre ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; yampi t
They regard this also as: ‘This is mine, I am this, this is my self.’ What six? Take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. They regard form as: ‘This is mine, I am this, this is my self.’ They also regard feeling … perception … choices … whatever is seen, heard, thought, known, attained, sought, and e
彼らはまた、これをも「これは我がものなり、我はこれなり、これは我が自己なり」と見なすのである。いかなる六つか。
聖者たちに会うことなく、聖者たちの教えに通じることも、またよく訓練されることもない、無聞の凡夫を例にとろう。彼らは真の人々に会うことなく、真の人々の教えに通じることも、またよく訓練されることもない。彼らは色を「これは我がものなり、我はこれなり、これは我が自己なり」と見なす。また、受を……想を……行を……さらに見られるもの、聞かれるもの、思惟されるもの、識知されるもの、到達されるもの、求められるもの、そして意によって……
怒り
中部経典
趣旨一致
長
rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; vedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; saññaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; saṅkhāre ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; yampi taṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ, anuvicaritaṁ manasā, tampi ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; yampi taṁ diṭṭhiṭṭhānaṁ— so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo
They regard form like this: ‘This is not mine, I am not this, this is not my self.’ They also regard feeling … perception … choices … whatever is seen, heard, thought, known, attained, sought, and explored by the mind like this: ‘This is not mine, I am not this, this is not my self.’ And the same for this ground for views: ‘The cosmos and the self are one and the same. After death I will be that, permanent, everlasting, eternal, imperishable, and will last forever and ever.’ They also regard lik
彼らは色をこのように観る。「これは我がものにあらず、我はこれにあらず、これは我が自己にあらず」と。また受も……想も……行も……そして心によって見られ、聞かれ、思惟され、識られ、到達され、求められ、探求されたものをも、同様にこのように観る。「これは我がものにあらず、我はこれにあらず、これは我が自己にあらず」と。さらにこの見処についても同様である。「世界と自己は同一にして不二なり。死後において我はかの永続するもの、常住なるもの、恒久なるもの、不壊なるもの、永遠に存続するものとなるであろう」と。彼らはこれをもまた同様に観る。
怒り
中部経典
趣旨一致
長
pacchimaṁ samuddaṁ ajjhogāhetvā paccuttaritvā uttaraṁ disaṁ pavattati anvadeva rājā cakkavattī saddhiṁ caturaṅginiyā senāya. Yasmiṁ kho pana, bhikkhave, padese cakkaratanaṁ patiṭṭhāti tattha rājā cakkavattī vāsaṁ upeti saddhiṁ caturaṅginiyā senāya. Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno te rājānaṁ cakkavattiṁ upasaṅkamitvā evamāhaṁsu: ‘ehi kho, mahārāja. Svāgataṁ te, mahārāja. Sakaṁ te, mahārāja. Anusāsa, mahārājā’ti. Rājā cakkavattī evamāha: ‘pāṇo na hantabbo, adinnaṁ nādātabbaṁ, kā
Having plunged into the western ocean and emerged again, it rolls towards the north, followed by the king together with his army of four divisions. In whatever place the wheel-treasure stands still, there the king comes to stay together with his army. And any opposing rulers of the northern quarter come to the wheel-turning monarch and say, ‘Come, great king! Welcome, great king! We are yours, great king, instruct us.’ The wheel-turning monarch says, ‘Do not kill living creatures. Do not steal.
怒り
中部経典
趣旨一致
長
samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti, asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti, vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti, avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti. Sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti, vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti, sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti, vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti, samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti, vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti,
mind immersed in samādhi … mind not immersed in samādhi … freed mind … They understand unfreed mind as ‘unfreed mind’. They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’. They understand mind with hate … mind without hate … mind with delusion … mind without delusion …
怒り
中部経典
趣旨一致
長
‘yena cāhaṁ maggena gāmaṁ piṇḍāya pāvisiṁ, yasmiñca padese piṇḍāya acariṁ, yena ca maggena gāmato piṇḍāya paṭikkamiṁ, natthi me tattha cakkhuviññeyyesu rūpesu chando vā rāgo vā doso vā moho vā paṭighaṁ vāpi cetaso’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. Puna caparaṁ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṁ: ‘yena cāhaṁ maggena gāmaṁ piṇḍāya pāvisiṁ, yasmiñca padese piṇḍāya acariṁ, yena ca maggena gāmato piṇḍāya paṭikkamiṁ, natthi
there was no such desire or greed or hate or delusion or repulsion in their heart, they should meditate with rapture and joy, training day and night in skillful qualities. Furthermore, a mendicant should reflect: there was no such desire or greed or hate or delusion or repulsion in their heart, they should meditate with rapture and joy, training day and night in skillful qualities. ‘Along the path that I went for alms, or in the place I wandered for alms, or along the path that I returned from a
⚠ 出家者向けの文脈
怒り
中部経典
趣旨一致
長
mā bhavaṁ, udāyi, ācariyo hutvā antevāsīvāsaṁ vasī”ti. Iti hidaṁ sakuludāyissa paribbājakassa parisā sakuludāyiṁ paribbājakaṁ antarāyamakāsi bhagavati brahmacariyeti. “Tiṭṭhatesā, bhante, kathā yāya mayaṁ etarahi kathāya sannisinnā. Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya. Yadāhaṁ, bhante, imaṁ parisaṁ anupasaṅkanto homi athāyaṁ parisā anekavihitaṁ tiracchānakathaṁ kathentī nisinnā hoti; yadā ca kho ahaṁ, bhante, imaṁ parisaṁ upasaṅkanto homi athāyaṁ parisā mamaññeva
You have been a tutor; don’t live as a pupil.” And that’s how the wanderer Sakuludāyī’s own assembly prevented him from leading the spiritual life under the Buddha. “Sir, leave aside what we were sitting talking about just now. It won’t be hard for you to hear about that later. When I don’t come to the assembly, they sit and engage in all kinds of low talk. But when I have come to the assembly, they sit gazing up at my face alone, thinking, ‘Whatever the ascetic Udāyī teaches, we shall listen to
怒り
中部経典
趣旨一致
長
“Purimāni, bhante, divasāni purimatarāni sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānamāno ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti. So mayā pubbantaṁ ārabbha pañhaṁ puṭṭho samāno aññenaññaṁ paṭicari, bahiddhā kathaṁ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. Tassa mayhaṁ, bhante, bhagavantaṁyeva ārabbha sati udapādi: ‘aho nūna bhagavā, aho nūna sugato. Yo imesaṁ dhammānaṁ sukusalo’”ti. “Ko pana so, udāyi, sabbaññū sabbada
“Sir, a few days ago someone was claiming to be all-knowing and all-seeing, to know and see everything without exception, thus: ‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’ When I asked them a question about the first beginning, they dodged the issue, distracted the discussion with irrelevant points, and displayed annoyance, hate, and bitterness. That reminded me of the Buddha: ‘Surely it must be the Blessed One, the Holy One
怒り
中部経典
趣旨一致
長
tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Ayaṁ vuccati, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. Katamo ca, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati? “atthi pana vo, gahapatayo, koci manāpo satthā yasmiṁ vo ākāravatī s
His bondservants, servants, and workers do their jobs under threat of punishment and danger, weeping, with tearful faces. This is called an individual who mortifies themselves and others, being committed to the practice of mortifying themselves and others. And what individual doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others, living without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine? “So, hou
⚠ 初学者には難しい
怒り
中部経典
趣旨一致
中
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Taṁ kissa hetu? Khayā dosassa, vītadosattā.
Having directly known earth as earth, they do not conceive it to be earth, they do not conceive it in earth, they do not conceive it as earth, they do not conceive that ‘earth is mine’, they do not approve earth. Why is that? Because they’re free of hate due to the ending of hate.
地を地として直接知りながら、彼らは地を地として思い量らず、地において思い量らず、地として思い量らず、「地は我がものなり」と思い量らず、地を喜ばない。それはなぜか。瞋恚の滅尽によりて瞋恚を離れたればなり。
怒り
中部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā aṅguttarāpesu viharati āpaṇaṁ nāma aṅguttarāpānaṁ nigamo. ‘Agiddhilobhaṁ nissāya giddhilobho pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? ‘Anindārosaṁ nissāya nindāroso pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? ‘Akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? ‘Anatimānaṁ nissāya atimāno pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako
So I have heard. At one time the Buddha was staying in the land of the Aṅguttarāpans, near the town of theirs named Āpaṇa. greed and lust … blaming and insulting … anger and distress … Arrogance should be given up, relying on not being arrogant.’ That’s what I said, but why did I say it? It’s when a noble disciple reflects: ‘I am practicing to give up and cut off the fetters that might cause me to be arrogant. But if I were to be arrogant, because of that I would reprimand myself; sensible peopl
以下は翻訳文です。
かくの如く我聞けり。ある時、世尊はアンガッタラーパ国の、アーパナという名の町の近くに滞在しておられた。貪欲と愛染……誹謗と罵倒……瞋恚と苦悩……慢心は捨てられるべきである、慢心なきことに依止して。」と我は説けり。しかして、何ゆえに我はかく説きたるや。聖なる弟子がかく省察する時がある。「我は、慢心を生ぜしめるかもしれぬ諸々の結縛を捨断すべく修行を積んでいる。しかるに、もし我が慢心に陥るならば、そのことゆえに我は自らを責めるであろう。また、智慧ある人々も
怒り
中部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane. “Evaṁ, bhante. Sutaṁ metaṁ, bhante: ‘brahmā upekkhāvihārī’ti. Taṁ me idaṁ, bhante, bhagavā sakkhidiṭṭho; bhagavā hi, bhante, upekkhāvihārī”ti. “Yena kho, jīvaka, rāgena yena dosena yena mohena vihesavā assa arativā assa paṭighavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Sace kho te, jīvaka, idaṁ sandhāya bhāsitaṁ, anujānāmi te etan”ti.
So I have heard. At one time the Buddha was staying near Rājagaha in the Mango Grove of Jīvaka Komārabhacca. “Yes, sir. Sir, I have heard that The Divinity abides in equanimity. Now, I’ve seen the Buddha with my own eyes, and it is the Buddha who truly abides in equanimity.” “Any greed, hate, or delusion that might give rise to cruelty, discontent, or repulsion has been given up by the Realized One, cut off at the root, made like a palm stump, obliterated, and is unable to arise in the future. I
このように私は聞いた。あるとき、世尊はラージャガハの近く、ジーヴァカ・コーマーラバッチャの菴羅園に滞在しておられた。「はい、尊者よ。尊者よ、私はかねてより、天尊は捨（うば）に住しておられると聞き及んでおりました。しかし今、この目で世尊を拝し奉り、まさしく世尊こそが真に捨に住しておられることを知りました。」「いかなる貪（とん）・瞋（じん）・癡（ち）といえども、それが残忍・不満・嫌悪を生ぜしめるものは、如来によってすでに捨断され、根より断ち切られ、多羅樹の株のごとくにされ、滅尽せられて、未来において再び生ずることあたわざるものとなっておる。
経典データの出典: SuttaCentral（CC0ライセンス）