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経典: 中部経典
✕ クリア
渇愛
中部経典
趣旨一致
長
Evañhetaṁ, bhikkhave, hoti yathā taṁ svākkhāte dhammavinaye suppavedite niyyānike upasamasaṁvattanike sammāsambuddhappavedite. Ime ca, bhikkhave, cattāro upādānā. Kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? Saḷāyatanaṁ nāmarūpanidānaṁ nāmarūpasamudayaṁ nāmarūpajātikaṁ nāmarūpapabhavaṁ. Nāmarūpañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? Nāmarūpaṁ viññāṇanidānaṁ viññāṇasamudayaṁ viññāṇajātikaṁ viññāṇapabhavaṁ. Viññāṇañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁ
It’s because that teaching and training is well explained and well propounded, emancipating, leading to peace, proclaimed by a fully awakened Buddha. What is the source, origin, birthplace, and inception of these four kinds of grasping? Name and form. And what is the source of name and form? Consciousness. And what is the source of consciousness? Choices. And what is the source of choices? Ignorance. Craving.
かくのごとく、この教法と律は善く説かれ、善く示され、解脱へと導き、寂静へと向かい、正しく完全に覚られた仏陀によって宣べ伝えられたものである。では、これら四種の取（とり）の根源、起源、生処、発端とは何であるか。名色（みょうしき）である。では、名色の根源とは何であるか。識（しき）である。では、識の根源とは何であるか。行（ぎょう）である。では、行の根源とは何であるか。無明（むみょう）と渇愛（かつあい）である。
渇愛
中部経典
趣旨一致
中
taṇhākkhayavimuttiyo; Tassa sakko viyākāsi, pañhaṁ puṭṭho yathātathaṁ. Yo etamabhijānāti, bhikkhu buddhassa sāvako; Tādisaṁ bhikkhumāsajja, Yo brahmaṁ paripucchati, yā me diṭṭhi pure ahu. Passāmi vītivattantaṁ, brahmaloke pabhassaraṁ;
the one who is freed through the ending of craving?’ And I’m the one to whom Sakka admitted the truth when asked. Dark One, if you attack a mendicant who directly knows this, a disciple of the Buddha, I’m the one who asked the Divinity that I had in the past. I see the radiance surpassing the realm of divinity.
⚠ 出家者向けの文脈
渇愛
中部経典
趣旨一致
長
api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ ārakā udakā thale nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya tejo pātukareyyā”ti? “No hidaṁ, bho gotama. Taṁ kissa hetu? Aduñhi, bho gotama, allaṁ kaṭṭhaṁ sasnehaṁ, kiñcāpi ārakā udakā thale nikkhittaṁ; Aparāpi kho maṁ, bhāradvāja, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. “Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmas
By drilling the stick against that green, sappy log on dry land far from water, could they light a fire and produce heat?” “No, worthy Gotama. Why is that? Because it’s still a green, sappy log, despite the fact that it’s lying on dry land far from water. Then a third example occurred to me. “In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. And they have internally given up and stilled desire, affection, infatuation, thirst, and passion
渇愛
中部経典
趣旨一致
長
adinnādānaṁ kho, vaccha, akusalaṁ, adinnādānā veramaṇī kusalaṁ; Yato kho, vaccha, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, so hoti bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto”ti. “Tiṭṭhatu bhavaṁ gotamo. Atthi pana te bhoto gotamassa ekabhikkhupi sāvako yo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti
Refraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that’s false, divisive, harsh, or nonsensical; contentment, kind-heartedness, and right view: these things are skillful. When a mendicant has given up craving so it is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future, that mendicant is perfected. They’ve ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden,
⚠ 出家者向けの文脈
渇愛
中部経典
趣旨一致
長
jivhāviññeyyehi rasehi … kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi. So aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto viharāmi. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante. So tesaṁ na pihemi, na tattha abhiramāmi. Taṁ kissa hetu? Yāhayaṁ, m
tastes … touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Some time later—having truly understood the origin, disappearance, gratification, drawback, and escape of sensual pleasures, and having given up craving and dispelled passion for sensual pleasures—I live rid of thirst, my mind peaceful inside. I see other sentient beings who are not free from sensual pleasures being consumed by craving for sensual pleasures, burning with passion for sens
渇愛
中部経典
趣旨一致
長
“Sādhu, māgaṇḍiya. Mayāpi kho etaṁ, māgaṇḍiya, neva diṭṭhaṁ na sutaṁ rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṁ appahāya kāmapariḷāhaṁ appaṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihāsi vā viharati vā viharissati vā. Atha kho, māgaṇḍiya, ye hi keci samaṇā vā brāhmaṇā vā vigatapipāsā ajjhattaṁ vūpasantacittā vihāsuṁ vā viharanti vā viharissanti vā sabbe te kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūta
“Good, Māgaṇḍiya. Neither have I. On the contrary, all the ascetics or brahmins of the past, future, or present who live rid of thirst, their minds peaceful inside, do so after truly understanding the origin, disappearance, gratification, drawback, and escape of sensual pleasures, and after giving up craving and dispelling passion for sensual pleasures.” Then on that occasion the Buddha expressed this heartfelt sentiment: I’ve also heard that wanderers of the past, the tutors of tutors, said: ‘H
経典データの出典: SuttaCentral（CC0ライセンス）