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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
no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato. Evaṁvādī, bhikkhave, tathāgatā. Evaṁvādīnaṁ, bhikkhave, tathāgatānaṁ ime dasa sahadhammikā pāsaṁsaṭṭhānā āgacchantī”ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti; addhā, bhikkhave, tathāgato pubbe sukatakammakārī yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭis
or exertion in this life. Such is the doctrine of the Realized One. Saying this, the Realized One deserves praise on these ten legitimate grounds.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said. If sentient beings experience pleasure and pain because of past deeds, clearly the Realized One has done good deeds in the past, since he now experiences such undefiled pleasure. If sentient beings experience pleasure and pain because of God Almighty’s creation, cl
⚠ 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
Kammaṁ vijjā ca dhammo ca, sīlaṁ jīvitamuttamaṁ; Etena maccā sujjhanti, Idamavoca anāthapiṇḍiko devaputto. Samanuñño satthā ahosi. Atha kho anāthapiṇḍiko devaputto: “samanuñño me satthā”ti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi. Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi: Tena kho pana samayena anāthapiṇḍiko gahapati ābādhiko hoti dukkhito bāḷhagilāno. ‘sādhu kira, bhante, āyasmā sāriputto yena anāthapiṇḍikassa gahapatissa nivesanaṁ tenupasaṅkamatu anukampaṁ u
Deeds, knowledge, and principle; ethical conduct, an excellent livelihood; by these are mortals purified, This is what the godling Anāthapiṇḍika said, and the teacher approved. Then the godling Anāthapiṇḍika, knowing that the teacher approved, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there. Then, when the night had passed, the Buddha told the mendicants all that had happened. Now at that time the householder Anāthapiṇḍika was sick, suffering, gr
⚠ 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
“Yo kho, jīvaka, tathāgataṁ vā tathāgatasāvakaṁ vā uddissa pāṇaṁ ārabhati so pañcahi ṭhānehi bahuṁ apuññaṁ pasavati. Yampi so, gahapati, evamāha: ‘gacchatha, amukaṁ nāma pāṇaṁ ānethā’ti, iminā paṭhamena ṭhānena bahuṁ apuññaṁ pasavati. Yampi so pāṇo galappaveṭhakena ānīyamāno dukkhaṁ domanassaṁ paṭisaṁvedeti, iminā dutiyena ṭhānena bahuṁ apuññaṁ pasavati. Yampi so evamāha: ‘gacchatha imaṁ pāṇaṁ ārabhathā’ti, iminā tatiyena ṭhānena bahuṁ apuññaṁ pasavati. Yampi so pāṇo ārabhiyamāno dukkhaṁ domanas
“Jīvaka, anyone who slaughters a living creature specially for the Realized One or the Realized One’s disciple brims with much wickedness for five reasons. When they say: ‘Go, fetch that living creature,’ this is the first reason. When that living creature experiences pain and sadness as it’s led along by a collar, this is the second reason. When they say: ‘Go, slaughter that living creature,’ this is the third reason. When that living creature experiences pain and sadness as it’s being slaughte
苦しみ
中部経典
趣旨一致
長
addhā, bhikkhave, tathāgato kalyāṇasaṅgatiko yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti; ‘Iti kira tumhe, āvuso nigaṇṭhā, na jānātha— evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ na kallamassa veyyākaraṇāya: Sace pana tumhe, āvuso nigaṇṭhā, jāneyyātha— evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ kallamassa veyyākaraṇāya: Seyyathāpi, āvuso nigaṇṭhā, puriso sallena viddho assa savisena gāḷhūpalepanena; Tassa so bhisakko sallakatto agadaṅgāraṁ va
clearly the Realized One arises from good circumstances, since he now experiences such undefiled pleasure. If sentient beings experience pleasure and pain because of the class of rebirth, ‘So it seems that you don’t know any of these things. In that case, it’s not appropriate for the Jain venerables to declare this. Now, supposing you did know these things. In that case, it would be appropriate for the Jain venerables to declare this. Suppose a man was struck by an arrow thickly smeared with poi
苦しみ
中部経典
趣旨一致
長
“Evaṁ, bhante”ti kho so puriso anāthapiṇḍikassa gahapatissa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso bhagavantaṁ etadavoca: Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena. Atha kho anāthapiṇḍiko gahapati aññataraṁ purisaṁ āmantesi: “ehi tvaṁ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi: ‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So bhaga
“Yes, sir,” that man replied. He did as Anāthapiṇḍika asked. Sāriputta consented with silence. Then he addressed a man, “Please, my friend, go to the Buddha, and in my name bow with your head to his feet. Say to him: ‘Sir, the householder Anāthapiṇḍika is sick, suffering, gravely ill. He bows with his head to your feet.’ Then go to Venerable Sāriputta, and in my name bow with your head to his feet. Say to him: ‘Sir, the householder Anāthapiṇḍika is sick, suffering, gravely ill. He bows with his
苦しみ
中部経典
趣旨一致
長
Tassa evamassa: “ahaṁ kho pubbe sallena viddho ahosiṁ savisena gāḷhūpalepanena. Sohaṁ sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ. Tassa me mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhapesuṁ. Tassa me so bhisakko sallakatto satthena vaṇamukhaṁ parikanti; so sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. Somhi etarahi rūḷhena vaṇena sañchavinā arogo sukhī serī sayaṁvasī yena kāmaṅgamo”ti. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ. Tassa
They’d think, “Earlier I was struck by an arrow thickly smeared with poison, causing painful feelings, sharp and severe. My friends and colleagues, relatives and kin got a surgeon to treat me. At each step, the treatment was painful. causing painful feelings, sharp and severe. But these days that wound is healed and the skin regrown. I’m healthy, happy, autonomous, my own master, able to go where I want.” Their friends and colleagues, relatives and kin would get a surgeon to treat them. The surg
苦しみ
中部経典
趣旨一致
長
Tassa so bhisakko sallakatto esaniyā sallaṁ eseyya; so esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyeyya. Tassa so bhisakko sallakatto sallaṁ abbuheyya; so sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. Evameva kho, āvuso nigaṇṭhā, sace tumhe jāneyyātha— evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ kallamassa veyyākaraṇāya: Yasmā ca kho tumhe, āvuso nigaṇṭhā, na jānātha— tasmā āyasmantānaṁ nigaṇṭhānaṁ na kallamassa veyyākaraṇāya:
They’d probe for the arrow, causing painful feelings, sharp and severe. They’d extract the arrow, causing painful feelings, sharp and severe. In the same way, reverends, if you knew about these things, it would be appropriate for the Jain venerables to declare this. But since you don’t know any of these things, it’s not appropriate for the Jain venerables to declare this.’
苦しみ
中部経典
趣旨一致
長
“Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. Seyyathāpi, bhante sāriputta, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho me, bhante sāriputta, adhimattā vātā muddhani ūhananti. Seyyathāpi, bhante sāriputta, balavā puriso daḷhena varattakhaṇḍena sīse sīsaveṭhaṁ dadeyya; evameva kho me, bhante sāriputta, adhimattā sīse sīsavedanā. Seyyathāpi, bhante sāriputta, dakkho goghātako
“I’m not keeping well, Honorable Sāriputta, I’m not getting by. The pain is terrible and growing, not fading, its growing, not its fading, is evident. The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point. The pain in my head is so severe, it feels like a strong man tightening a strong leather strap around my head. The winds slicing my belly are so severe, like a deft butcher or their apprentice were slicing open a cows’s belly with a sharp
智慧
中部経典
直接根拠
短
聞いたからといって信じるな。伝統だからといって信じるな。推論だからといって信じるな。自ら観察し、智慧ある人々に認められ、実践して善い結果をもたらすとわかったなら、それに従え。
智慧
中部経典
趣旨一致
長
Atha kho māgaṇḍiyo paribbājako jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṁ tenupasaṅkami. Addasā kho māgaṇḍiyo paribbājako bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārakaṁ paññattaṁ. Disvāna bhāradvājagottaṁ brāhmaṇaṁ etadavoca: “kassa nvayaṁ bhoto bhāradvājassa agyāgāre tiṇasanthārako paññatto, samaṇaseyyānurūpaṁ maññe”ti? “Atthi, bho māgaṇḍiya, samaṇo gotamo sakyaputto sakyakulā pabbajito. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisadd
Then as the wanderer Māgaṇḍiya was going for a walk he approached that fire chamber. He saw the grass mat spread out there and asked the brahmin of the Bhāradvāja clan, “Worthy Bhāradvāja, who has this grass mat been spread out for? It looks like an ascetic’s bed.” “There is the ascetic Gotama, a Sakyan, gone forth from a Sakyan family. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme g
智慧
中部経典
趣旨一致
長
Yañhi mayaṁ, bhante, nāsakkhimhā pañhena paripūretuṁ taṁ, bhante, āyasmatā ānandena pañhassa veyyākaraṇena paripūritaṁ. Ye te, bhante, bālā abyattā ananuvicca apariyogāhetvā paresaṁ vaṇṇaṁ vā avaṇṇaṁ vā bhāsanti, na mayaṁ taṁ sārato paccāgacchāma; ye pana te, bhante, paṇḍitā viyattā medhāvino anuvicca pariyogāhetvā paresaṁ vaṇṇaṁ vā avaṇṇaṁ vā bhāsanti, mayaṁ taṁ sārato paccāgacchāma.
For I couldn’t fully express the question, but Venerable Ānanda’s answer completed it for me. I don’t believe that praise or criticism of others spoken by incompetent fools, without examining or scrutinizing, is the most important thing. Rather, I believe that praise or criticism of others spoken by competent and intelligent people after examining and scrutinizing is the most important thing.
智慧
中部経典
趣旨一致
長
na gandhaṁ upādiyissāmi … na rasaṁ upādiyissāmi … na phoṭṭhabbaṁ upādiyissāmi … na dhammaṁ upādiyissāmi, na ca me dhammanissitaṁ viññāṇaṁ bhavissatī’ti. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: Evañhi te, gahapati, sikkhitabbaṁ. ‘na cakkhuviññāṇaṁ upādiyissāmi, na ca me cakkhuviññāṇanissitaṁ viññāṇaṁ bhavissatī’ti. ‘na sotaviññāṇaṁ upādiyissāmi … na ghānaviññāṇaṁ upādiyissāmi … na jivhāviññāṇaṁ upādiyissāmi …
smell … taste … touch … idea, and there shall be no consciousness of mine dependent on idea.’ You should train like this: That’s how you should train. ‘I shall not grasp eye consciousness, and there shall be no consciousness of mine dependent on eye consciousness.’ … ‘I shall not grasp ear consciousness … nose consciousness … tongue consciousness …
智慧
中部経典
趣旨一致
長
Siyā hi, bho gotama, pajjalitaṁ aggikkhandhaṁ āsajja purisassa sotthibhāvo, na tveva bhavantaṁ gotamaṁ āsajja siyā purisassa sotthibhāvo. Siyā hi, bho gotama, āsīvisaṁ ghoravisaṁ āsajja purisassa sotthibhāvo, na tveva bhavantaṁ gotamaṁ āsajja siyā purisassa sotthibhāvo. Mayameva, bho gotama, dhaṁsī, mayaṁ pagabbā, ye mayaṁ bhavantaṁ gotamaṁ vādena vādaṁ āsādetabbaṁ amaññimha. Adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho sacca
A person might find safety after attacking a blazing mass of fire, but not after attacking the worthy Gotama. They might find safety after attacking a poisonous viper, but not after attacking the worthy Gotama. It was rude and impudent of me to imagine I could attack you in debate. Would the worthy Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” The Buddha consented with silence. Then, knowing that the Buddha had consented, Saccaka addressed those Licchavis, “Li
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
na kāyaviññāṇaṁ upādiyissāmi … na manoviññāṇaṁ upādiyissāmi, na ca me manoviññāṇanissitaṁ viññāṇaṁ bhavissatī’ti. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: Evañhi te, gahapati, sikkhitabbaṁ. ‘na cakkhusamphassaṁ upādiyissāmi, na ca me cakkhusamphassanissitaṁ viññāṇaṁ bhavissatī’ti. ‘na sotasamphassaṁ upādiyissāmi … na ghānasamphassaṁ upādiyissāmi … na jivhāsamphassaṁ upādiyissāmi … na kāyasamphassaṁ upādiyissāmi … na manosamphassaṁ upādiyissāmi, na ca me manosamphassanissitaṁ viññāṇaṁ bhavissat
body consciousness … mind consciousness, and there shall be no consciousness of mine dependent on mind consciousness.’ You should train like this: That’s how you should train. ‘I shall not grasp eye contact … ear contact … nose contact … tongue contact … body contact … mind contact, and there shall be no consciousness of mine dependent on mind contact.’
智慧
中部経典
趣旨一致
長
“kālo, bho gotama, niṭṭhitaṁ bhattan”ti. Atha kho āyasmā assaji pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. Addasā kho saccako nigaṇṭhaputto vesāliyaṁ jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno āyasmantaṁ assajiṁ dūratova āgacchantaṁ. Disvāna yenāyasmā assaji tenupasaṅkami; upasaṅkamitvā āyasmatā assajinā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho saccako nigaṇṭhaputto āyasmantaṁ assajiṁ etadavoca: Atha kho bhagavā pu
“It’s time, worthy Gotama, the meal is ready.” Then Venerable Assaji robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. As Saccaka was going for a walk he saw Assaji coming off in the distance. He approached him and exchanged greetings with him. When the greetings and polite conversation were over, Saccaka stood to one side and said to Assaji, Then the Buddha robed up in the morning and, taking his bowl and robe, went to Saccaka’s park, where he sat on the seat sprea
智慧
中部経典
趣旨一致
長
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: Evañhi te, gahapati, sikkhitabbaṁ. ‘na cakkhusamphassajaṁ vedanaṁ upādiyissāmi, na ca me cakkhusamphassajāvedanānissitaṁ viññāṇaṁ bhavissatī’ti. ‘na sotasamphassajaṁ vedanaṁ upādiyissāmi … na ghānasamphassajaṁ vedanaṁ upādiyissāmi … na jivhāsamphassajaṁ vedanaṁ upādiyissāmi … na kāyasamphassajaṁ vedanaṁ upādiyissāmi … na manosamphassajaṁ vedanaṁ upādiyissāmi, na ca me manosamphassajāvedanānissitaṁ viññāṇaṁ bhavissatī’ti.
You should train like this: That’s how you should train. ‘I shall not grasp feeling born of eye contact … feeling born of ear contact … feeling born of nose contact … feeling born of tongue contact … feeling born of body contact … feeling born of mind contact, and there shall be no consciousness of mine dependent on the feeling born of mind contact.’
智慧
中部経典
趣旨一致
長
“Etadeva kho pana me, bho gotama, sandhāya bhāsitaṁ: Taṁ kissa hetu? Evañhi no sutte ocaratī”ti. Idaṁ nu te etaṁ, māgaṇḍiya, sandhāya bhāsitaṁ: ‘bhūnahu samaṇo gotamo’”ti? “Etadeva kho pana me, bho gotama, sandhāya bhāsitaṁ: Taṁ kissa hetu? Evañhi no sutte ocaratī”ti. “Sotaṁ kho, māgaṇḍiya, saddārāmaṁ …pe… “Taṁ kiṁ maññasi, māgaṇḍiya:
“That’s exactly what I was referring to. Why is that? For so it came to me while sleeping.” Is that what you were referring to when you called me a baby-killer?” “That’s exactly what I was referring to. Why is that? For so it came to me while sleeping.” “The ear likes sounds … “What do you think, Māgaṇḍiya?
智慧
中部経典
趣旨一致
長
Puna caparāhaṁ, bhante, rājā khattiyo muddhāvasitto; Tatraññataro bhagavato sāvako ukkāsi. Tamenaṁ aññataro sabrahmacārī jaṇṇukena ghaṭṭesi: ‘appasaddo āyasmā hotu, māyasmā saddamakāsi; satthā no bhagavā dhammaṁ desetī’ti. Tassa mayhaṁ, bhante, etadahosi: ‘acchariyaṁ vata bho, abbhutaṁ vata bho. Adaṇḍena vata kira, bho, asatthena evaṁ suvinītā parisā bhavissatī’ti. Na kho panāhaṁ, bhante, ito bahiddhā aññaṁ evaṁ suvinītaṁ parisaṁ samanupassāmi. Ayampi kho me, bhante, bhagavati dhammanvayo hoti:
Furthermore, as an anointed aristocratic king Then one of his disciples cleared their throat. And one of their spiritual companions nudged them with their knee, to indicate: ‘Hush, venerable, don’t make a sound! Our teacher, the Blessed One, is teaching!’ It occurred to me: ‘Oh lord, how incredible, how amazing, how an assembly can be so well trained without rod or sword!’ I don’t see any other assembly elsewhere so well trained. So I infer this about the Buddha from the teaching: ‘The Blessed O
智慧
中部経典
趣旨一致
長
pahomi ghātetāyaṁ vā ghātetuṁ, jāpetāyaṁ vā jāpetuṁ, pabbājetāyaṁ vā pabbājetuṁ. Tassa mayhaṁ, bhante, aḍḍakaraṇe nisinnassa antarantarā kathaṁ opātenti. Sohaṁ na labhāmi: ‘mā me bhonto aḍḍakaraṇe nisinnassa antarantarā kathaṁ opātetha, kathāpariyosānaṁ me bhonto āgamentū’ti. Idha panāhaṁ, bhante, bhikkhū passāmi; yasmiṁ samaye bhagavā anekasatāya parisāya dhammaṁ deseti, neva tasmiṁ samaye bhagavato sāvakānaṁ khipitasaddo vā hoti ukkāsitasaddo vā. Bhūtapubbaṁ, bhante, bhagavā anekasatāya parisā
I am able to execute, fine, or banish those who are guilty. Yet when I’m sitting in court they interrupt me. And I can’t get them to stop interrupting me and wait until I’ve finished speaking. But here I’ve seen the mendicants while the Buddha is teaching an assembly of many hundreds, and there is no sound of his disciples coughing or clearing their throats. Once it so happened that the Buddha was teaching an assembly of many hundreds. Furthermore, I’ve seen some clever aristocrats who are subtl
智慧
中部経典
趣旨一致
長
nābhijānāmi pabbājetā … nābhijānāmi upasampādetā … nābhijānāmi nissayaṁ dātā … nābhijānāmi sāmaṇeraṁ upaṭṭhāpetā … “Kīvaciraṁ pabbajitosi, āvuso bākulā”ti? “Yampāyasmā bākulo asītiyā vassehi nābhijānāti kāmasaññaṁ uppannapubbaṁ idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema”. “Asīti me, āvuso, vassāni pabbajitassā”ti. “Imehi pana te, āvuso bākula, asītiyā vassehi katikkhattuṁ methuno dhammo paṭisevito”ti? “Na kho maṁ, āvuso kassapa, evaṁ pucchitabbaṁ: Evañca kho maṁ, āvuso kas
giving the going forth … giving the ordination … giving dependence … being looked after by a novice … “Reverend Bakkula, how long has it been since you went forth?” This we remember as an incredible and amazing quality of Venerable Bakkula. “It has been eighty years, reverend.” “But in these eighty years, how many times have you had sex?” “You shouldn’t ask me such a question. Rather, you should ask me this:
経典データの出典: SuttaCentral（CC0ライセンス）