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経典: 中部経典
✕ クリア
苦しみ
中部経典
趣旨一致
長
“mā hevaṁ, āvuso ariṭṭha, avaca, mā bhagavantaṁ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā … Ayaṁ vuccati, bhikkhave, bhikkhu ukkhittapaligho itipi, saṅkiṇṇaparikkho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro v
“Don’t say that, Ariṭṭha! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. In many ways the Buddha has said that obstructive acts are obstructive, and that they really do obstruct the one who performs them. The Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. With the similes of a skeleton … Such a mendicant is one who is called ‘one who has
「アリッタよ、そのようなことを言ってはなりません！仏陀を誇りに思ってなどいません。仏陀を誤り伝えることは善いことではありません。そして仏陀はそのようなことを説かれません。仏陀は多くの方便をもって、障碍となる行為は障碍であり、それを行う者を真に妨げるものであると説かれました。仏陀は、欲楽は少しの喜びをもたらすに過ぎず、多くの苦と悩みを与えるものであり、さらにはあらゆる過患に満ちていると説かれます。骸骨の譬えをもって……このような比丘こそが、『〔諸障碍を〕取り除いた者』と呼ばれるのです。」
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
長
Tatra, bhikkhave, bālassa evaṁ hoti: ‘akataṁ vata me kalyāṇaṁ, akataṁ kusalaṁ, akataṁ bhīruttāṇaṁ; kataṁ pāpaṁ, kataṁ luddaṁ, kataṁ kibbisaṁ. Yāvatā, bho, akatakalyāṇānaṁ akatakusalānaṁ akatabhīruttāṇānaṁ katapāpānaṁ kataluddānaṁ katakibbisānaṁ gati taṁ gatiṁ pecca gacchāmī’ti. So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. Idampi, bhikkhave, bālo tatiyaṁ diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedeti. Sa kho so, bhikkhave, bālo kāyena duccaritaṁ caritvā vācāya duccaritaṁ c
Then that fool thinks, ‘Alas, I haven’t done good and skillful things that keep me safe. And I have done bad things, violence and sin. When I depart, I’ll go to the place where people who’ve done such things go.’ They sorrow and wail and lament, beating their breasts and falling into confusion. This is the third kind of suffering and sadness that a fool experiences in this very life. Having done bad things by way of body, speech, and mind, when their body breaks up, after death, they’re reborn i
苦しみ
中部経典
趣旨一致
長
anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati— ime dhammā na manasikaraṇīyā, ye dhamme na manasi karoti. Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīy
desire to be reborn, and ignorance. These are the things to which they don’t apply the mind and should not. And what are the things to which they do apply the mind and should? They are the things that, when the mind is applied to them, do not give rise to unarisen defilements and give up arisen defilements: the defilements of sensual desire, desire to be reborn, and ignorance. They rationally apply the mind: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suff
再生への欲望、そして無明である。これらは、彼らが作意を向けず、また向けるべきでないものである。では、彼らが作意を向け、また向けるべきものとは何か。それは、作意を向けることによって、未生の煩悩を生じさせず、既生の煩悩を断ずるものである。すなわち、欲愛の漏、有愛の漏、そして無明の漏である。彼らは如理作意をもって思惟する。「これは苦である」……「これは苦の集である」……「これは苦の滅である」
苦しみ
中部経典
趣旨一致
長
saṅkhāre paṭicca … viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ viññāṇe assādo. Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ viññāṇe ādīnavo. Yo viññāṇe chandarāgavinayo chandarāgappahānaṁ, idaṁ viññāṇe nissaraṇan”ti. Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ? Ko saññāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ? Ko saṅkhāresu assādo, ko ādīnavo, kiṁ nissaraṇaṁ? Ko viññāṇe assādo, ko ādīnavo, kiṁ nissaraṇan”ti? “Yaṁ kho, bhikkhu, rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ rūpe a
choices … consciousness: this is its gratification. That consciousness is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for consciousness: this is its escape.” feeling, perception, choices, and consciousness?” “The pleasure and happiness that arise from form: this is its gratification. That form is impermanent, suffering, and perishable: this is its drawback.
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
長
‘gacchatha, bho, taṁ purisaṁ sāyanhasamayaṁ sattisatena hanathā’ti. Tamenaṁ sāyanhasamayaṁ sattisatena haneyyuṁ. Taṁ kiṁ maññatha, bhikkhave, “Seyyathāpi, bhikkhu, coraṁ āgucāriṁ gahetvā rañño dasseyyuṁ: api nu so puriso tīhi sattisatehi haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyethā”ti? “Ekissāpi, bhante, sattiyā haññamāno so puriso tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyetha, ko pana vādo tīhi sattisatehī”ti? ‘ayaṁ kho, deva, coro āgucārī, imassa yaṁ icchasi taṁ daṇḍaṁ paṇehī’ti
‘Go, my men, and strike this man in the late afternoon with a hundred spears!’ The king’s men did as they were told. What do you think, mendicants? “Suppose they arrest a bandit, a criminal and present him to the king, saying, Would that man experience pain and distress from being struck with three hundred spears?” “Sir, that man would experience pain and distress from being struck with one spear, let alone three hundred spears!” ‘Your Majesty, this is a bandit, a criminal. Punish him as you wil
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
長
‘ayaṁ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti’. Evameva kho, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… nāparaṁ itthattāyāti pajānāti. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. ‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ
‘This lake is transparent, clear, and unclouded. And here are the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still.’ In the same way, a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’ They understand: ‘… there is nothing further for this place.’ They truly understand: ‘This is suffering’ … ‘This is the origin
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
長
Ayaṁ vuccati, bhikkhave, bhikkhu ‘samaṇo’ itipi ‘brāhmaṇo’itipi ‘nhātako’itipi ‘vedagū’itipi ‘sottiyo’itipi ‘ariyo’itipi ‘arahaṁ’itipi. Kathañca, bhikkhave, bhikkhu samaṇo hoti? Samitāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. Evaṁ kho, bhikkhave, bhikkhu samaṇo hoti. Kathañca, bhikkhave, bhikkhu brāhmaṇo hoti? Bāhitāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. Evaṁ kho
This mendicant is one who is called an ‘ascetic’, a ‘brahmin’, a ‘bathed initiate’, a ‘knowledge master’, a ‘scholar’, a ‘noble one’, and also a ‘perfected one’. And how is a mendicant an ascetic? They have assuaged the bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. That’s how a mendicant is an ascetic. And how is a mendicant a brahmin? They have banished the bad, unskillful qualities. That’s how a m
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
長
tamenaṁ, bhikkhave, nirayapālā uddhampādaṁ adhosiraṁ gahetvā vāsīhi tacchanti …pe… tamenaṁ, bhikkhave, nirayapālā rathe yojetvā ādittāya pathaviyā sampajjalitāya sajotibhūtāya sārentipi, paccāsārentipi …pe… tamenaṁ, bhikkhave, nirayapālā mahantaṁ aṅgārapabbataṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ āropentipi oropentipi …pe… tamenaṁ, bhikkhave, nirayapālā uddhampādaṁ adhosiraṁ gahetvā tattāya lohakumbhiyā pakkhipanti ādittāya sampajjalitāya sajotibhūtāya. So tattha pheṇuddehakaṁ paccamāno sakimpi u
They hang them upside-down and hack them with hatchets. … They harness them to a chariot, and drive them back and forth across burning ground, blazing and glowing. … They make them climb up and down a huge mountain of burning coals, blazing and glowing. … The wardens of hell turn them upside down and throw them in a red-hot copper pot, burning, blazing, and glowing. There they’re seared in boiling scum, and they’re swept up and down and round and round. And there they suffer painful, sharp, seve
苦しみ
中部経典
趣旨一致
長
‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ’. Paṭisaṅkhā yoniso gilānappaccayabhesajjaparikkhāraṁ paṭisevati: ‘yāvadeva uppannānaṁ veyyābādhikānaṁ vedanānaṁ paṭighātāya, abyābajjhaparamatāya’. Yañhissa, bhikkhave, appaṭisevato uppajjeyyuṁ āsavā vighātapariḷāhā, paṭisevato evaṁsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā. 4. Adhivāsanāpahātabb
‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; to shelter from harsh weather and to enjoy retreat.’ Reflecting rationally, they make use of medicines and supplies for the sick: ‘Only for the sake of warding off the pains of illness and to promote good health.’ For the distressing and feverish defilements that might arise in someone who lives without using these things do not arise when they are used. These are called the
寒さと暑さを防ぐためのみに、また蚊・虻・風・日差し・爬虫類の接触を防ぐためのみに、荒天を凌ぎ、独処を楽しむためのみに。』と。正しく如理に思惟して、彼らは病者のための薬と必需品を受用する。『病の苦を退けるためのみに、また健康を増進するためのみに。』と。これらのものを受用せずして生活する者に生じるであろう、苦悩と熱悩をともなう煩悩は、受用することによっては生じない。これらを称して
苦しみ
中部経典
趣旨一致
長
“Evaṁ byā kho ahaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi: ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti. “Kassa kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi? rukkhaphalūpamā kāmā vuttā mayā … asisūnūpamā kāmā vuttā mayā … sattisūlūpamā kāmā vuttā mayā … sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khanasi, bahuñca apuññaṁ pa
“Absolutely, sir. As I understand the Buddha’s teaching, the acts that he says are obstructions are not really obstructions for the one who performs them.” “Futile man, who on earth have you ever known me to teach in that way? fruit on a tree … a butcher’s knife and chopping board … swords and spears … a snake’s head, I’ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. But still you misrepresent me by your wrong
「まさしくその通りです、師よ。私がブッダの教えを理解するところによれば、師が障碍となると説かれている行為も、それを行う者にとっては、真の障碍とはならないのです。」「愚かな者よ、一体いつ私がそのような説き方をしたと、そなたは知ったというのか。木の実……屠者の刃と俎板……剣と槍……蛇の頭、私はかつて欲楽は満足をもたらすことが少なく、苦しみと悩みが多く、さらには過ちに満ちていると説いてきた。しかるにそなたは誤った理解によって、私の言葉を曲げて伝えている。」
苦しみ
中部経典
趣旨一致
長
saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “Dukkhaṁ, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: Yā kāci vedanā … yā kāci saññā … ye keci saṅkhārā …
perception … choices … consciousness permanent or impermanent?” “Impermanent, sir.” “But if it’s impermanent, is it suffering or happiness?” “Suffering, sir.” “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: You should truly see any kind of feeling … perception … choices …
苦しみ
中部経典
趣旨一致
長
Yato ca kho so, bhikkhave, bahusampatto hoti, atha taṁ dvāraṁ pidhīyati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. So tattha sīghena javena dhāvati. Tassa sīghena javena dhāvato chavimpi ḍayhati, cammampi ḍayhati, maṁsampi ḍayhati, nhārumpi ḍayhati, aṭṭhīnipi sampadhūpāyanti, ubbhataṁ tādisameva hoti. Yato ca kho so, bhikkhave, bahusampatto hoti, atha taṁ dvāraṁ pidhīyati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca
but when they’ve managed to make it most of the way, the gate is slammed shut. And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. So they run there as fast as they can. And as they run, their outer skin, inner skin, flesh, and sinews burn and even their bones smoke. Such is their escape; but when they’ve managed to make it most of the way, the gate is slammed shut. And there they suffer painful, sharp, severe, acute feelings—but the
⚠ 自己責任論に誤解されやすい
苦しみ
中部経典
趣旨一致
長
Ārakāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. Evaṁ kho, bhikkhave, bhikkhu arahaṁ hotī”ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Katame ca, bhikkhave, dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca? ‘Hirottappena samannāgatā bhavissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ. Siyā kho pana, bhikkhave, tumhākaṁ evamassa: ‘hirottappenamha samannāgatā, alamettāvatā katamettāvatā, anuppatto no sāmaññattho, n
They are impeccably remote from the bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. That’s how a mendicant is a perfected one.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said. And what are the things that make one an ascetic and a brahmin? You should train like this: ‘We will have conscience and prudence.’ Now, mendicants, you might think, ‘We have conscience and
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
長
no hetaṁ, bhante”ti. Evaṁ vutte, ariṭṭho bhikkhu gaddhabādhipubbo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. Atha kho bhagavā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavoca: “paññāyissasi kho tvaṁ, moghapurisa, etena sakena pāpakena diṭṭhigatena. Idhāhaṁ bhikkhū paṭipucchissāmī”ti. Atha kho bhagavā bhikkhū āmantesi: Anekapariyāyena hi kho, bhik
No, sir.” When this was said, Ariṭṭha sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say. Knowing this, the Buddha said, “Futile man, you will be known by your own harmful misconception. I’ll question the mendicants about this.” Then the Buddha said to the mendicants, For in many ways I have said that obstructive acts are obstructive … I’ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of draw
「さようではありません、尊者よ」と申し上げると、アリッタは沈黙し、うちひしがれ、肩を落とし、うつむき、意気消沈して、返す言葉もなく座っておられました。これを知られた仏陀は仰せになりました。「愚かな者よ、汝は自らの有害なる邪見によって知られることとなろう。余はこのことについて比丘たちに問い質すであろう」と。
そして仏陀は比丘たちに向かって仰せになりました。「そもそも余はさまざまな形において、障礙となる行為は障礙をもたらすものであると説いてきた……余は欲楽とは満足をもたらすこと少なく、苦悩と悩乱の多きものであり、それはいよいよ過患に満ち満ちたものであると説いてきたのである」と。
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
長
Tassa kho pana, bhikkhave, gūthanirayassa samanantarā sahitameva mahanto kukkulanirayo. So tattha patati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. Tassa kho pana, bhikkhave, kukkulanirayassa samanantarā sahitameva mahantaṁ simbalivanaṁ uddhaṁ yojanamuggataṁ soḷasaṅgulakaṇṭakaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ. Tattha āropentipi oropentipi. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ
Immediately adjacent to the Dung Hell is the vast Hell of Burning Chaff. And that’s where they fall. And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. Immediately adjacent to the Hell of Burning Chaff is the vast Red Silk-Cotton Forest. It’s a league high, full of sixteen-inch thorns, burning, blazing, and glowing. And there they make them climb up and down. And there they suffer painful, sharp, severe, acute feelings—but they don’
⚠ 自己責任論に誤解されやすい
苦しみ
中部経典
趣旨一致
長
Evaṁ me sutaṁ— dve vedanā vuttā bhagavatā— sukhā vedanā, dukkhā vedanā. Yāyaṁ, bhante, adukkhamasukhā vedanā santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho pañcakaṅgo thapati yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṁ udāyiṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: “kati nu kho, bhante udāyi, vedanā vuttā bhagavatā”ti? “Tisso kho, thapati, ve
So I have heard. He’s spoken of two feelings: pleasant and painful. The Buddha said that neutral feeling is included as a peaceful and subtle kind of pleasure.” At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the chamberlain Pañcakaṅga went up to Venerable Udāyī, bowed, sat down to one side, and said to him, “Sir, how many feelings has the Buddha spoken of?” “Chamberlain, the Buddha has spoken of three feelings: pleasant, painful, and neutral. Th
このように私は聞いた。かつて世尊はサーヴァッティーのジェータ林、アナータピンディカの精舎に滞在されていた。そのとき、侍従パンチャカンガは尊者ウダーイーのもとへ赴き、礼拝して傍らに座し、こう申し上げた。「尊者よ、世尊はいくつの受について説かれましたか。」「侍従よ、世尊は三つの受について説かれました。すなわち、楽受、苦受、捨受の三つであります。」するとある者がこう述べた。「世尊は二つの受について説かれた。楽受と苦受である。捨受については、世尊はそれを寂静にして微妙なる楽の一種として説かれたのである。」
苦しみ
中部経典
趣旨一致
長
“tumhepi me, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha yathāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṁ pasavatī”ti? “No hetaṁ, bhante. Anekapariyāyena hi no, bhante, antarāyikā dhammā antarāyikā vuttā bhagavatā; Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā …pe… sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti. “Sādhu sādhu,
“Mendicants, do you understand my teaching as Ariṭṭha does, when he misrepresents me by his wrong grasp, harms himself, and brims with much wickedness?” “No, sir. For in many ways the Buddha has told us that obstructive acts are obstructive, and that they really do obstruct the one who performs them. The Buddha has said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. With the similes of a skeleton … a snake’s head, th
「比丘たちよ、汝らはアリッタがごとく、邪なる把握によって余の教えを曲解し、自らを傷つけ、多くの悪をその身に満たすような理解をしておるか」「いいえ、世尊よ。世尊は様々な方法をもって、障礙となる行為は障礙にほかならず、それを行ずる者を真に妨げるものであると、われらに説き示されました。また世尊は、欲楽は満足をもたらすこと少なく、苦悩と悲嘆をもたらすこと多く、その過患はなおいっそう充ち満ちていると説かれました。骸骨の譬え、蛇の頭の譬えをもって……」
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
長
Tassa kho pana, bhikkhave, asipattavanassa samanantarā sahitameva mahatī khārodakā nadī. So tattha patati. So tattha anusotampi vuyhati, paṭisotampi vuyhati, anusotapaṭisotampi vuyhati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. Tamenaṁ, bhikkhave, nirayapālā balisena uddharitvā thale patiṭṭhāpetvā evamāhaṁsu: ‘ambho purisa, kiṁ icchasī’ti? So evamāha: ‘jighacchitosmi, bhante’ti. Tamenaṁ, bhikkhave, nirayapālā tattena ayosaṅkunā
Immediately adjacent to the Sword-Leaf Forest is the vast Acid River. And that’s where they fall. There they are swept upstream, swept downstream, and swept both up and down stream. And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. The wardens of hell pull them out with a hook and place them on solid ground, and say, ‘My friend, what do you want?’ They say, ‘I’m hungry, sir.’ The wardens of hell force open their mouth with a hot ir
⚠ 自己責任論に誤解されやすい
苦しみ
中部経典
趣旨一致
長
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. Tamenaṁ, bhikkhave, nirayapālā evamāhaṁsu: ‘ambho purisa, kiṁ icchasī’ti? So evamāha: ‘pipāsitosmi, bhante’ti. Tamenaṁ, bhikkhave, nirayapālā tattena ayosaṅkunā mukhaṁ vivaritvā ādittena sampajjalitena sajotibhūtena tattaṁ tambalohaṁ mukhe āsiñcanti ādittaṁ sampajjalitaṁ sajotibhūtaṁ. Taṁ tassa oṭṭhampi dahati, mukhampi dahati, kaṇṭhampi dahati, urampi dahati, antampi antaguṇampi ādāya a
And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. The wardens of hell say, ‘My friend, what do you want?’ They say, ‘I’m thirsty, sir.’ The wardens of hell force open their mouth with a hot iron spike—burning, blazing, glowing—and pour in molten copper, burning, blazing, and glowing. It burns their lips, mouth, tongue, throat, and stomach before coming out below dragging their entrails. And there they feel painful, sharp, severe, acu
⚠ 自己責任論に誤解されやすい
苦しみ
中部経典
趣旨一致
長
sabbadukkhaṁ upaccagun”ti. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: “Coditā devadūtehi, ye pamajjanti māṇavā; Te dīgharattaṁ socanti, hīnakāyūpagā narā. Ye ca kho devadūtehi, santo sappurisā idha; Coditā nappamajjanti, Tamenaṁ, bhikkhave, yamo rājā evamāha:
and risen above all suffering.” Then the Holy One, the Teacher, went on to say: “When warned by the gods’ messengers, those sons of Manu who are negligent sorrow for a long time when they go to that wretched place. When warned by the gods’ messengers, the good and true persons here never neglect King Yama says to them,
経典データの出典: SuttaCentral（CC0ライセンス）