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経典: 中部経典
✕ クリア
執着
中部経典
趣旨一致
長
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā: ‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’. Seyyathāpi, bhikkhave, ār
Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. There are ascetics and brahmins who enjoy these five kinds of sensual stimulation tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. Y
眼によって識られる諸色——愛すべく、望ましく、快適にして、楽しく、官能的にして、心を惹き起こすもの。耳によって識られる諸声……鼻によって識られる諸香……舌によって識られる諸味……身によって識られる諸触——愛すべく、望ましく、快適にして、楽しく、官能的にして、心を惹き起こすもの。これらが五妙欲である。これら五妙欲に繋縛され、耽溺し、執著し、その過患に盲目にして、出離を了知せざるまま、これを受用する沙門・婆羅門たちがある。
執着
中部経典
趣旨一致
長
Imaṁ kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’. Taṁ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā. Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti. So te nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. Imampi kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’. Taṁ kissa hetu? Indriyavemattatā hi
I call this individual ‘fettered’, not ‘detached’. Why is that? Because I understand the disparity of faculties as it applies to this individual. Take another individual practicing to give up and let go of attachments. As they do so, memories and thoughts connected with attachments beset them. They don’t tolerate them, but give them up, get rid of them, eliminate them, and obliterate them. I also call this individual ‘fettered’, not ‘detached’. Why is that? Because I understand the disparity of
執着
中部経典
趣旨一致
長
‘anayamāpanno byasanamāpanno yathākāmakaraṇīyo luddassa. Āgacchante ca pana ludde yena kāmaṁ na pakkamissatī’ti. Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā: ‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te ev
has met with calamity and disaster, and the hunter can do with them what he wants. And when the hunter comes, it cannot flee where it wants. In the same way, there are ascetics and brahmins who enjoy these five kinds of sensual stimulation tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. You should understand that they have met with calamity and disaster, and the Wicked One can do with them what he wants. There are ascetics and brahmins who enjoy these five k
災難と禍に遭遇し、猟師は思いのままにこれを扱うことができる。そして猟師が来たとき、獲物は望む場所へ逃げることもできない。同じように、これら五種の欲楽を、縛られ、溺れ、執着し、その過患を見ることなく、出離を理解することなく享受している沙門・婆羅門がいる。彼らは災難と禍に遭遇しており、悪魔は思いのままに彼らを扱うことができると、そのように知るべきである。また、これら五種の欲楽を享受している沙門・婆羅門がいる。
執着
中部経典
趣旨一致
長
Atha kho naṁ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. Imampi kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’. Taṁ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā. Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti; dandho, udāyi, satuppādo. Atha kho naṁ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. Seyyathāpi, udāyi, puriso divasaṁsantatte ayokaṭāhe
but then they quickly give up, get rid of, eliminate, and obliterate those thoughts. I also call this individual ‘fettered’, not ‘detached’. Why is that? Because I understand the disparity of faculties as it applies to this individual. As they do so, memories and thoughts connected with attachments beset them every so often, due to the loss of mindfulness. Slowly mindfulness arises, then they quickly give up, get rid of, eliminate, and obliterate those thoughts. Suppose there was an iron cauldro
執着
中部経典
趣旨一致
長
Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā: ‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’. Seyyathāpi, bhikkhave, āraññako mago araññe pavane caramāno vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṁ kappeti. Taṁ kissa hetu? Anāpāthagato, bhikkhave, luddassa. Evameva kho, bhikkhave, bhikkhu vivicceva kāmehi vivicca a
In the same way, there are ascetics and brahmins who enjoy these five kinds of sensual stimulation without being tied, infatuated, or attached, seeing the drawbacks, and understanding the escape. You should understand that they haven’t met with calamity and disaster, and the Wicked One cannot do what he wants with them. Suppose there was a wild deer wandering in the forest that walked, stood, sat, and laid down in confidence. Why is that? Because it’s out of the hunter’s range. In the same way,
同じように、沙門・婆羅門の中には、この五種の欲楽を受用しながらも、それに縛られず、溺れず、執着せず、その過患を見てよく出離を知る者たちがいる。彼らは禍いと災いに遭わず、悪魔もその意のままにすることができないと知るべきである。たとえば、森の中をさまよう一頭の野鹿が、安心して歩き、立ち、座り、臥すようなものである。それはなぜか。その鹿は猟師の射程の外にいるからである。同じように、
⚠ 出家者向けの文脈
執着
中部経典
趣旨一致
長
Puttabhariyaṁ, bhikkhave, jarādhammaṁ, dāsidāsaṁ jarādhammaṁ, ajeḷakaṁ jarādhammaṁ, kukkuṭasūkaraṁ jarādhammaṁ, hatthigavāssavaḷavaṁ jarādhammaṁ, jātarūparajataṁ jarādhammaṁ. Jarādhammā hete, bhikkhave, upadhayo. Etthāyaṁ gathito mucchito ajjhāpanno attanā jarādhammo samāno jarādhammaṁyeva pariyesati. Kiñca, bhikkhave, byādhidhammaṁ vadetha? Puttabhariyaṁ, bhikkhave, byādhidhammaṁ, dāsidāsaṁ byādhidhammaṁ, ajeḷakaṁ byādhidhammaṁ, kukkuṭasūkaraṁ byādhidhammaṁ, hatthigavāssavaḷavaṁ byādhidhammaṁ.
Partners and children, male and female bondservants, goats and sheep, chickens and pigs, elephants and cattle, and gold and currency are liable to grow old. These attachments are liable to grow old. Someone who is tied, infatuated, and attached to such things, themselves liable to grow old, seeks what is also liable to grow old. And what should be described as liable to fall sick? Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle ar
妻子、男女の下僕、山羊と羊、鶏と豚、象と牛、そして黄金と財貨は、老いに服するものである。これらへの執着もまた、老いに服するものである。自らも老いに服しながら、老いに服するものに縛られ、溺れ、執着する者は、同じく老いに服するものを求めている。
では、病いに服するものとは何か。妻子、男女の下僕、山羊と羊、鶏と豚、象と牛は——
執着
中部経典
趣旨一致
中
Etthāyaṁ gathito mucchito ajjhāpanno attanā maraṇadhammo samāno maraṇadhammaṁyeva pariyesati.
Someone who is tied, infatuated, and attached to such things, themselves liable to die, seeks what is also liable to die.
かかるものに縛られ、耽溺し、執着する者は、自らも死を免れぬ身でありながら、同じく死を免れぬものを求め続けるのである。
執着
中部経典
趣旨一致
中
Yassālayā na vijjanti, aññāya akathaṅkathiṁ; Amatogadhaṁ anuppattaṁ, tamahaṁ brūmi brāhmaṇaṁ. Yodhapuññañca pāpañca, ubho saṅgaṁ upaccagā; Asokaṁ virajaṁ suddhaṁ, Sabbasaṁyojanaṁ chetvā, tamahaṁ brūmi brāhmaṇaṁ. Candaṁ va vimalaṁ suddhaṁ,
They have no clinging, knowledge has freed them of indecision, they’ve arrived at the objective of freedom from death: that’s who I declare a brahmin. They’ve escaped the snare of both good and bad deeds; sorrowless, stainless, pure: Having cut off all fetters that’s who I declare a brahmin. Pure as the spotless moon,
執着
中部経典
趣旨一致
中
dibbaṁ yogaṁ upaccagā; Sabbayogavisaṁyuttaṁ, tamahaṁ brūmi brāhmaṇaṁ. Hitvā ratiñca aratiṁ, sītībhūtaṁ nirūpadhiṁ; Sabbalokābhibhuṁ vīraṁ, tamahaṁ brūmi brāhmaṇaṁ. Cutiṁ yo vedi sattānaṁ, upapattiñca sabbaso; Asattaṁ sugataṁ buddhaṁ,
and slipped out of the heavenly yoke; unyoked from all yokes: that’s who I declare a brahmin. Giving up desire and discontent, they’re cooled and free of attachments; a hero, master of the whole world: that’s who I declare a brahmin. They know the passing away and rebirth of all beings; unattached, holy, awakened:
執着
中部経典
趣旨一致
長
jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya dhammanimittānusāri viññāṇaṁ hoti; dhammanimittassādagadhitaṁ dhammanimittassādavinibandhaṁ dhammanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati. Evaṁ kho, āvuso, bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati. Kathañcāvuso, bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati? Idhāvuso, bhikkhuno cakkhunā rūpaṁ disvā na rūpanimittānusāri viññāṇaṁ hoti, na rūpanimittassādagadhitaṁ na rūpanimit
When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, and consciousness follows after the features of that idea—tied, attached, and fettered to gratification in its features—consciousness is said to be scattered and diffused externally. That’s how consciousness is said to be scattered and diffused externally. And how is consciousness said to be not scattered and diffused externally? In this case, when a mendicant sees a sigh
⚠ 出家者向けの文脈
執着
中部経典
趣旨一致
長
manasā dhammaṁ viññāya na dhammanimittānusāri viññāṇaṁ hoti na dhammanimittassādagadhitaṁ na dhammanimittassādavinibandhaṁ na dhammanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati. Evaṁ kho, āvuso, bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati. Kathañcāvuso, ajjhattaṁ saṇṭhitanti vuccati? Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Tassa vivekajapītisukhānusāri viñ
When they know an idea with their mind, but consciousness does not follow after the features of that idea—not tied, attached, and fettered to gratification in its features—consciousness is said to be not scattered and diffused externally. That’s how consciousness is said to be not scattered and diffused externally. And how is it said to be stuck internally? Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption,
⚠ 出家者向けの文脈
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:
経典データの出典: SuttaCentral（CC0ライセンス）