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経典: 中部経典
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苦しみ
中部経典
趣旨一致
長
sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. So kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ. Idha, bhikkhave, ekacco acelako hoti muttācāro hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṁ, na uddissakataṁ, na nimantanaṁ sādiyati, so na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭ
They’re devoted to ritual bathing three times a day, including at dusk. And so they live committed to practicing these various ways of mortifying and tormenting the body. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. This is called the way of taking up practices that is painful now and results in future pain. It’s when someone goes naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t con
苦しみ
中部経典
趣旨一致
長
So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti, kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto, Katamañca, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ? Idha, bhikkhave, ekacco pakatiyā tibbarāgajātiko hoti, so abhikkhaṇaṁ rāgajaṁ
They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. They tear out their hair and beard, committed to this practice. And what is the way of taking up practices that is painful now but results in future pleasure? It’s when someone is ordinarily full of acute greed, hate, and delusion. They often feel the pain and sadness that greed, hate, and delusion br
苦しみ
中部経典
趣旨一致
長
Taṁ kissa hetu? Evañhetaṁ, bhikkhave, hoti yathā taṁ viddasuno. Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ taṁ vidvā vijjāgato yathābhūtaṁ pajānāti: Taṁ vidvā vijjāgato yathābhūtaṁ pajānanto taṁ na sevati, taṁ parivajjeti. Tassa taṁ asevato, taṁ parivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ taṁ vidvā vijjāgato yathābhūtaṁ pajā
Why is that? Because that’s what it’s like for someone who knows. When it comes to the way of taking up practices that is pleasant now and results in future pain, a wise person … doesn’t cultivate it … and agreeable things increase … When it comes to the way of taking up practices that is painful now and results in future pleasure, a wise person … cultivates it … and agreeable things increase … When it comes to the way of taking up practices that is pleasant now and results in future pleasure, a
苦しみ
中部経典
趣旨一致
長
Atha kho dhanañjāni brāhmaṇo aññataraṁ purisaṁ āmantesi: “ehi tvaṁ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi: ‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’ti. Yena cāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vandāhi: ‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So āyasmato sāriputtassa pāde sirasā vandatī’ti. Evañca vadehi:
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 brahmin Dhanañjāni 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 brahmin Dhanañjāni is sick, suffering, gravely ill. He bows with his head to your feet.’ And then say: He robed up, and, taking his bowl and robe, went to Dhanañjāni’s home, wher
苦しみ
中部経典
趣旨一致
長
Taṁ vidvā vijjāgato yathābhūtaṁ pajānanto taṁ sevati, taṁ na parivajjeti. Tassa taṁ sevato, taṁ aparivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṁ kissa hetu? Evañhetaṁ, bhikkhave, hoti yathā taṁ viddasuno. Katamañca, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ? So kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkha
So instead of avoiding that practice, they cultivate it. When they do so, unlikable, undesirable, and disagreeable things decrease, and likable, desirable, and agreeable things increase. Why is that? Because that’s what it’s like for someone who knows. And what is the way of taking up practices that is painful now and results in future pain? And when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. This is called the way of taking up practi
苦しみ
中部経典
趣旨一致
長
“Na me, bho sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo. Seyyathāpi, bho sāriputta, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho, bho sāriputta, adhimattā vātā muddhani ca ūhananti. Na me, bho sāriputta, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo. Seyyathāpi, bho sāriputta, balavā puriso daḷhena varattakkhaṇḍena sī
“I’m not keeping well, worthy Sāriputta, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading. The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point. I’m not keeping well. The pain in my head is so severe, it feels like a strong man tightening a strong leather strap around my head. I’m not keeping well. The winds slicing my belly are so severe, like a deft butcher or their apprentice were
苦しみ
中部経典
趣旨一致
長
Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ. Idha, bhikkhave, ekacco sahāpi sukhena sahāpi somanassena pāṇātipātī hoti, pāṇātipātapaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; Katamañca, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ? So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ. Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipāt
This is called the way of taking up practices that is pleasant now but results in future pain. It’s when someone with pleasure and happiness kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. Because of these things they experience pleasure and happiness. And what is the way of taking up practices that is painful now but results in future pleasure? But when their body brea
苦しみ
中部経典
趣旨一致
長
Idha, bhikkhave, ekacco sahāpi sukhena sahāpi somanassena pāṇātipātā paṭivirato hoti, pāṇātipātā veramaṇīpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; Seyyathāpi, bhikkhave, tittakālābu visena saṁsaṭṭho. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṁ evaṁ vadeyyuṁ: ‘ambho purisa, ayaṁ tittakālābu visena saṁsaṭṭho, sace ākaṅkhasi piva. Tassa te pivato ceva nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti.
It’s when someone with pleasure and happiness doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. Because of these things they experience pleasure and happiness. Suppose there was some bitter gourd mixed with poison. Then a man would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. They’d say to him: ‘Here, my
苦しみ
中部経典
趣旨一致
長
Anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyā”ti. Evaṁ vutte, raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: “tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṁ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. (…) Maraṇenapi te mayaṁ akāmakā vinā bhavissāma. Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti? Atha kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: Kiṁ pana mayaṁ taṁ
Please give me permission to go forth.” When he said this, Raṭṭhapāla’s parents said to him, “But, dear Raṭṭhapāla, you’re our only child. You’re dear to us and we love you. You’re dainty and raised in comfort. You know nothing of suffering. Even when you die we will lose you against our wishes. So how can we allow you to go forth while you’re still alive?” Then Raṭṭhapāla’s parents said to him, So how can we allow you to go forth while you’re still alive?” When they said this, Raṭṭhapāla kept s
苦しみ
中部経典
趣旨一致
長
Tatiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: “tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṁ, tāta raṭṭhapāla, kassaci, dukkhassa jānāsi. Maraṇenapi te mayaṁ akāmakā vinā bhavissāma. Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāya. Uṭṭhehi, tāta raṭṭhapāla, bhuñja ca piva ca paricārehi ca; bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṁ mayaṁ anuj
and a third time, Raṭṭhapāla’s parents made the same request. “Dear Raṭṭhapāla, you’re our only child. You’re dear to us and we love you. You’re dainty and raised in comfort. You know nothing of suffering. When you die we will lose you against our wishes. So how can we allow you to go forth from lay life to homelessness while you’re still living? Get up, Raṭṭhapāla! Eat, drink, and amuse yourself. While enjoying sensual pleasures, delight in making merit. We don’t allow you to go forth. When you
苦しみ
中部経典
趣旨一致
長
“Sañcetanikaṁ, āvuso potaliputta, kammaṁ katvā kāyena vācāya manasā dukkhaṁ so vediyatī”ti. Atha kho potaliputto paribbājako āyasmato samiddhissa bhāsitaṁ neva abhinandi nappaṭikkosi; anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi. Atha kho potaliputto paribbājako jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yenāyasmā samiddhi tenupasaṅkami; upasaṅkamitvā āyasmatā samiddhinā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho potaliputto paribbājak
“After doing an intentional deed by way of body, speech, or mind, reverend, one feels suffering.” Then, neither approving nor rejecting Samiddhi’s statement, Potaliputta got up from his seat and left. Then as the wanderer Potaliputta was going for a walk he came up to Venerable Samiddhi and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to him: “Reverend Samiddhi, I have heard and learned this in the presence of the ascetic Go
⚠ 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
‘Atthi ca kho sā, āvuso, samāpatti yaṁ samāpattiṁ samāpanno na kiñci vediyatī’”ti. Tatrānanda, yvāyaṁ puggalo idha pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, pubbe vāssa taṁ kataṁ hoti pāpakammaṁ dukkhavedanīyaṁ, pacchā vāssa taṁ kataṁ hoti pāpakammaṁ dukkhavedanīyaṁ, maraṇakāle vāssa hoti micchādiṭṭhi samattā samādinnā. Tena so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Yañc
But, reverend, there is such an attainment where the one who enters it does not feel anything at all.” Now, Ānanda, take the case of the individual here who refrained from killing living creatures … and had right view, and who is reborn in hell. That bad deed of theirs that is to be experienced as painful was either done previously, or later, or else at the time of death they undertook wrong view. And that’s why, when their body breaks up, after death, they’re reborn in a place of loss, a bad pl
⚠ 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
Atha puriso āgaccheyya paṇḍukarogī. Tamenaṁ evaṁ vadeyyuṁ: ‘ambho purisa, idaṁ pūtimuttaṁ nānābhesajjehi saṁsaṭṭhaṁ, sace ākaṅkhasi piva. Tassa te pivatohi kho nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī bhavissasī’ti. So taṁ paṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṁ pivatohi kho nacchādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī assa. Tathūpamāhaṁ, bhikkhave, imaṁ dhammasamādānaṁ vadāmi, yamidaṁ dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipāka
Then a man with jaundice would come along. They’d say to him: ‘Here, my friend, this is rancid urine mixed with different medicines. Drink it if you like. If you drink it, the color, aroma, and flavor will be unappetizing, but after drinking it you will be happy.’ He wouldn’t put it down. After appraisal, he’d drink it. The color, aroma, and flavor would be unappetizing, but after drinking it he would be happy. This is comparable to the way of taking up practices that is painful now and results
苦しみ
中部経典
趣旨一致
長
Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti; dandho, udāyi, satuppādo. Idha panudāyi, ekacco puggalo ‘upadhi dukkhassa mūlan’ti— iti viditvā nirupadhi hoti, upadhisaṅkhaye vimutto. Imaṁ kho ahaṁ, udāyi, puggalaṁ ‘visaṁyutto’ti vadāmi no ‘saṁyutto’ti. Taṁ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā. Ime kho, udāyi, cattāro puggalā santo saṁvijjamānā lokasmiṁ. Pañca kho ime, udāyi, kāmaguṇā.
As they do so, memories and thoughts connected with attachments beset them every so often, due to the loss of mindfulness. Slowly mindfulness arises, Take another individual who, understanding that attachment is the root of suffering, is freed with the ending of attachments. I call this individual ‘detached’, not ‘fettered’. Why is that? Because I understand the disparity of faculties as it applies to this individual. These are the four individuals found in the world. Udāyī, these are the five k
苦しみ
中部経典
趣旨一致
長
Iminā ca, ānanda, samiddhinā moghapurisena potaliputtassa paribbājakassa vibhajjabyākaraṇīyo pañho ekaṁsena byākato”ti. Evaṁ vutte, āyasmā udāyī bhagavantaṁ etadavoca: ‘sañcetanikaṁ, āvuso potaliputta, kammaṁ katvā kāyena vācāya manasā sukhavedanīyaṁ sukhaṁ so vedayati; sañcetanikaṁ, āvuso potaliputta, kammaṁ katvā kāyena vācāya manasā dukkhavedanīyaṁ dukkhaṁ so vedayati; sañcetanikaṁ, āvuso potaliputta, kammaṁ katvā kāyena vācāya manasā adukkhamasukhavedanīyaṁ adukkhamasukhaṁ so vedayatī’ti. Ev
The wanderer Potaliputta’s question should have been answered after analyzing it, but this futile man answered categorically.” When he said this, Venerable Udāyī said to him, ‘After doing an intentional deed to be experienced as pleasant by way of body, speech, or mind, one feels pleasure. After doing an intentional deed to be experienced as painful by way of body, speech, or mind, one feels pain. After doing an intentional deed to be experienced as neutral by way of body, speech, or mind, one f
⚠ 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
Ayaṁ vuccati, bhikkhave …pe… pāpimato. Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave …pe… pāpimato. Puna caparaṁ, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave …pe… pāpimato. Puna caparaṁ,
This is called a mendicant who has blinded Māra … Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called a mendicant who has blinded Māra … Furthermore, a mendicant, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware t
これを、魔羅の眼を盲いたる比丘と呼ぶ……
さらにまた、楽をも捨て、苦をも捨て、かつての喜びと憂いとが滅し去りて、比丘は第四禅に入り、そこに住する。そこには楽もなく苦もなく、捨と念との清浄のみがある。これを、魔羅の眼を盲いたる比丘と呼ぶ……
さらにまた、比丘は、一切の色想を超え越え、有対想の滅し去りて、種々想に心を向けず、「虚空は無辺なり」と観じて、空無辺処に入り、そこに住する。
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
長
Evañhetaṁ, bhikkhave, hoti yathā taṁ viddasuno. Cattārimāni, bhikkhave, dhammasamādānāni. Katamāni cattāri? Atthi, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ; atthi, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ; atthi, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ; atthi, bhikkhave, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ. Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipā
Because that’s what it’s like for someone who knows. Mendicants, there are these four ways of taking up practices. What four? There is a way of taking up practices that is painful now and results in future pain. There is a way of taking up practices that is pleasant now but results in future pain. There is a way of taking up practices that is painful now but results in future pleasure. There is a way of taking up practices that is pleasant now and results in future pleasure. When it comes to the
苦しみ
中部経典
趣旨一致
長
idampi kho ahaṁ, udāyi, iñjitasmiṁ vadāmi. Kiñca tattha iñjitasmiṁ? Yadeva tattha pītisukhaṁ aniruddhaṁ hoti idaṁ tattha iñjitasmiṁ. Idhudāyi, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati; idampi kho ahaṁ, udāyi, iñjitasmiṁ vadāmi. Kiñca tattha iñjitasmiṁ? Yadeva tattha upekkhāsukhaṁ aniruddhaṁ hoti idaṁ tattha iñjitasmiṁ. Idhudāyi, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati; idaṁ kho ahaṁ, udāyi, aniñjitasmiṁ vadāmi. Idhudāyi, bhikkhu vivicceva kā
This belongs to the perturbable, I say. And what there belongs to the perturbable? Whatever rapture and bliss has not ceased there is what belongs to the perturbable. Take a mendicant who, with the fading away of rapture, enters and remains in the third absorption. This belongs to the perturbable. And what there belongs to the perturbable? Whatever bliss with equanimity has not ceased there is what belongs to the perturbable. Take a mendicant who, giving up pleasure and pain, enters and remains
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
長
Tassa taṁ sevato, taṁ aparivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṁ kissa hetu? Evañhetaṁ, bhikkhave, hoti yathā taṁ aviddasuno. Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ taṁ avidvā avijjāgato yathābhūtaṁ nappajānāti: Taṁ avidvā avijjāgato yathābhūtaṁ appajānanto taṁ sevati, taṁ na parivajjeti. Tassa taṁ sevato, taṁ aparivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhamm
When they do so, unlikable, undesirable, and disagreeable things increase, and likable, desirable, and agreeable things decrease. Why is that? Because that’s what it’s like for someone who doesn’t know. When it comes to the way of taking up practices that is pleasant now and results in future pain, an ignoramus … cultivates it … and disagreeable things increase … When it comes to the way of taking up practices that is painful now and results in future pleasure, an ignoramus … doesn’t cultivate i
苦しみ
中部経典
趣旨一致
長
ettāvatā kho, ānanda, ‘āyatanakusalo bhikkhū’ti alaṁvacanāyā”ti. “Kittāvatā pana, bhante, ‘paṭiccasamuppādakusalo bhikkhū’ti alaṁvacanāyā”ti? phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassūpāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho,
they’re qualified to be called ‘skilled in the sense fields’.” “But sir, how is a mendicant qualified to be called ‘skilled in dependent origination’?” Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this ent
経典データの出典: SuttaCentral（CC0ライセンス）