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経典: 中部経典
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怒り
中部経典
趣旨一致
中
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Taṁ kissa hetu? Khayā dosassa, vītadosattā.
Having directly known earth as earth, they do not conceive it to be earth, they do not conceive it in earth, they do not conceive it as earth, they do not conceive that ‘earth is mine’, they do not approve earth. Why is that? Because they’re free of hate due to the ending of hate.
地を地として直接知りながら、彼らは地を地として思い量らず、地において思い量らず、地として思い量らず、「地は我がものなり」と思い量らず、地を喜ばない。それはなぜか。瞋恚の滅尽によりて瞋恚を離れたればなり。
怒り
中部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā aṅguttarāpesu viharati āpaṇaṁ nāma aṅguttarāpānaṁ nigamo. ‘Agiddhilobhaṁ nissāya giddhilobho pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? ‘Anindārosaṁ nissāya nindāroso pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? ‘Akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? ‘Anatimānaṁ nissāya atimāno pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako
So I have heard. At one time the Buddha was staying in the land of the Aṅguttarāpans, near the town of theirs named Āpaṇa. greed and lust … blaming and insulting … anger and distress … Arrogance should be given up, relying on not being arrogant.’ That’s what I said, but why did I say it? It’s when a noble disciple reflects: ‘I am practicing to give up and cut off the fetters that might cause me to be arrogant. But if I were to be arrogant, because of that I would reprimand myself; sensible peopl
以下は翻訳文です。
かくの如く我聞けり。ある時、世尊はアンガッタラーパ国の、アーパナという名の町の近くに滞在しておられた。貪欲と愛染……誹謗と罵倒……瞋恚と苦悩……慢心は捨てられるべきである、慢心なきことに依止して。」と我は説けり。しかして、何ゆえに我はかく説きたるや。聖なる弟子がかく省察する時がある。「我は、慢心を生ぜしめるかもしれぬ諸々の結縛を捨断すべく修行を積んでいる。しかるに、もし我が慢心に陥るならば、そのことゆえに我は自らを責めるであろう。また、智慧ある人々も
怒り
中部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane. “Evaṁ, bhante. Sutaṁ metaṁ, bhante: ‘brahmā upekkhāvihārī’ti. Taṁ me idaṁ, bhante, bhagavā sakkhidiṭṭho; bhagavā hi, bhante, upekkhāvihārī”ti. “Yena kho, jīvaka, rāgena yena dosena yena mohena vihesavā assa arativā assa paṭighavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Sace kho te, jīvaka, idaṁ sandhāya bhāsitaṁ, anujānāmi te etan”ti.
So I have heard. At one time the Buddha was staying near Rājagaha in the Mango Grove of Jīvaka Komārabhacca. “Yes, sir. Sir, I have heard that The Divinity abides in equanimity. Now, I’ve seen the Buddha with my own eyes, and it is the Buddha who truly abides in equanimity.” “Any greed, hate, or delusion that might give rise to cruelty, discontent, or repulsion has been given up by the Realized One, cut off at the root, made like a palm stump, obliterated, and is unable to arise in the future. I
このように私は聞いた。あるとき、世尊はラージャガハの近く、ジーヴァカ・コーマーラバッチャの菴羅園に滞在しておられた。「はい、尊者よ。尊者よ、私はかねてより、天尊は捨（うば）に住しておられると聞き及んでおりました。しかし今、この目で世尊を拝し奉り、まさしく世尊こそが真に捨に住しておられることを知りました。」「いかなる貪（とん）・瞋（じん）・癡（ち）といえども、それが残忍・不満・嫌悪を生ぜしめるものは、如来によってすでに捨断され、根より断ち切られ、多羅樹の株のごとくにされ、滅尽せられて、未来において再び生ずることあたわざるものとなっておる。
怒り
中部経典
趣旨一致
長
5. Parivajjanāpahātabbaāsava Katame ca, bhikkhave, āsavā parivajjanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṁ hatthiṁ parivajjeti, caṇḍaṁ assaṁ parivajjeti, caṇḍaṁ goṇaṁ parivajjeti, caṇḍaṁ kukkuraṁ parivajjeti, ahiṁ khāṇuṁ kaṇṭakaṭṭhānaṁ sobbhaṁ papātaṁ candanikaṁ oḷigallaṁ. Yathārūpe anāsane nisinnaṁ yathārūpe agocare carantaṁ yathārūpe pāpake mitte bhajantaṁ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṁ, so tañca anāsanaṁ tañca agocaraṁ te ca pāpake mitte paṭisaṅkhā yonis
5. Defilements Given Up by Avoiding And what are the defilements that should be given up by avoiding? Take a mendicant who, reflecting rationally, avoids a wild elephant, a wild horse, a wild ox, a wild dog, a snake, a stump, thorny ground, a pit, a cliff, a swamp, and a sewer. Reflecting rationally, they avoid sitting on inappropriate seats, walking in inappropriate neighborhoods, and mixing with bad friends—whatever sensible spiritual companions would believe to be a bad setting. For the distr
## 五、回避によって断ぜられる煩悩
回避によって断ぜられるべき煩悩とは何か。ここに一人の比丘がいて、如理作意をもって、荒れ狂う象、荒れ狂う馬、荒れ狂う牛、荒れ狂う犬、蛇、切り株、荊棘の地、落とし穴、断崖、沼沢地、および汚水溝を回避する。如理作意をもって、不適切な座処に座すことを回避し、不適切な界隈を歩くことを回避し、悪しき友と交わることを回避する——すなわち、思慮ある清浄行の同伴者たちが悪しき環境と見なすであろう一切のものを。散乱し
⚠ 出家者向けの文脈
怒り
中部経典
趣旨一致
中
‘nāddasaṁ, bhante’ti. Idamavoca bhagavā. ariyadhamme kudācanaṁ. Upādāne bhayaṁ disvā, jātimaraṇasambhave; Anupādā vimuccanti, jātimaraṇasaṅkhaye. Te khemappattā sukhino, diṭṭhadhammābhinibbutā; Sabbaverabhayātītā,
‘I saw nothing, sir.’ That is what the Buddha said. the teaching of the Noble One. Seeing the danger in grasping, the origin of birth and death, the unattached are freed with the ending of birth and death. Happy, they’ve come to a safe place, quenched in this very life. They’ve gone beyond all threats and perils,
怒り
中部経典
趣旨一致
長
iminā dutiyena ṭhānena therā bhikkhū pāsaṁsā bhavanti. Tatrāvuso, lobho ca pāpako doso ca pāpako. Lobhassa ca pahānāya dosassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. Katamā ca sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ay
This is the second ground. The bad thing here is greed and hate. There is a middle way of practice for giving up greed and hate. It gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment. And what is that middle way of practice? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is that middle way of practice, which gives visio
これが第二の根拠である。ここにおける悪しきものとは、貪りと瞋りである。貪りと瞋りを捨断するための中道の修行がある。それは、見と智を与え、寂静・神通・正覚・涅槃へと導くものである。では、その中道の修行とは何か。それはまさしくこの八聖道に他ならない。すなわち、正見・正思惟・正語・正業・正命・正精進・正念・正定である。これこそが、見と智を与え、寂静・神通・正覚・涅槃へと導く中道の修行である。
⚠ 自己責任論に誤解されやすい
怒り
中部経典
趣旨一致
長
Pharusavāco kho pana hoti. Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṁvattanikā, tathārūpiṁ vācaṁ bhāsitā hoti. Samphappalāpī kho pana hoti. Akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī. Anidhānavatiṁ vācaṁ bhāsitā hoti akālena anapadesaṁ apariyantavatiṁ anatthasaṁhitaṁ. Evaṁ kho, gahapatayo, catubbidhaṁ vācāya adhammacariyāvisamacariyā hoti.
They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to immersion. They talk nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with the teaching or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless. This is how unprincipled and immoral conduct is fourfold by way of speech.
怒り
中部経典
趣旨一致
長
avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato. Siyā kho pana te, brāhmaṇa, evamassa: ‘ajjāpi nūna samaṇo gotamo avītarāgo avītadoso avītamoho, tasmā araññavanapatthāni pantāni senāsanāni paṭisevatī’ti. Na kho panetaṁ, brāhmaṇa, evaṁ daṭṭhabbaṁ. Dve kho ahaṁ, brāhmaṇa, atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi— attano ca diṭṭhadhammasukhavihāraṁ sampassamāno, pacchimañca janataṁ anukampamāno”ti. “Anukampi
Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute. Brahmin, you might think: ‘Perhaps the ascetic Gotama is not free of greed, hate, and delusion even today, and that is why he still frequents remote lodgings in the wilderness and the forest.’ But you should not see it like this. I see two reasons to frequent remote lodgings in the wilderness and the forest. I see happiness for myself in this life, an
無明は滅し去られ、智慧が生じた。闇は滅し去られ、光明が生じた。これはまさに、精勤し、熱心に、堅固な意志をもって瞑想修行に励む者に起こることである。
婆羅門よ、汝はこのように思うかもしれない。「おそらく沙門ゴータマは、今日においてもなお貪・瞋・癡を離れておらず、それゆえに辺境の僻地や深き森に赴くのであろう」と。しかし、そのように見てはならない。我は遠離の林野・森閑の地に赴くに、二つの理由を見出す。すなわち、現世における自らの安楽を見出し、また……
怒り
中部経典
趣旨一致
長
Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṁ aluddhassa. Yaṁ kho pana ayamāyasmā dhammaṁ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo luddhenā’ti. Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā tīsu dhammesu samannesati— lobhanīyesu dhammesu, dosanīyesu dhammesu, mohanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto a
Rather, that venerable has bodily and verbal behavior like that of someone without greed. And the principle that they teach is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute. It’s not easy for someone with greed to teach this.’ A householder or their child approaches and scrutinizes them for three kinds of things: things that arouse greed, things that provoke hate, and things that promote delusion. ‘Does this venerable ha
怒り
中部経典
趣旨一致
長
Evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā. Yannūna mayaṁ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti. Te sabbaso nivāpabhojanā paṭiviramiṁsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṁsu. Tesaṁ gimhānaṁ pacchime māse, tiṇodakasaṅkhaye, adhimattakasimānaṁ patto kāyo hoti. Tesaṁ adhimattakasimānaṁ pattakāyānaṁ balavīriyaṁ parihāyi. Balavīriye parihīne tameva nivāpaṁ nivuttaṁ nevāpikassa paccāgamiṁs
and failed to get free of the sower’s power. Why don’t we refrain from eating the seed altogether? Avoiding dangerous food, we can venture deep into a wilderness region and live there.’ And that’s just what they did. But when it came to the last month of summer, the grass and water ran out. Their bodies became much too thin, and they lost their strength and energy. So they returned to where the sower had sown the seed. So then a third herd of deer thought up a plan, failed to get free of the sow
そして、蒔き手の支配から逃れることができなかった。「いっそのこと、種を一切食べるのをやめようではないか。危険な餌を避け、深い荒野の地へと踏み込み、そこに住まうことにしよう」と。そして、彼らはまさにその通りにした。しかし、夏の最後の月となると、草も水も尽き果てた。彼らの身体はひどく痩せ衰え、気力も体力も失われてしまった。そこで彼らは、蒔き手が種を蒔いたところへと戻ってきた。そうして、第三の鹿の群れが一つの策を思い巡らせたが、蒔き手の支配から逃れることができなかった。
怒り
中部経典
趣旨一致
長
Yato naṁ samannesamāno visuddhaṁ lobhanīyehi dhammehi samanupassati tato naṁ uttari samannesati dosanīyesu dhammesu. Yaṁ kho pana ayamāyasmā dhammaṁ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo duṭṭhenā’ti. Atthi nu kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya— jānāmīti, apassaṁ vā vadeyya— passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharat
Scrutinizing them in this way they see that they are purified of qualities that arouse greed. Next, they search them for qualities that provoke hate. And the principle that they teach is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute. It’s not easy for someone with hate to teach this.’ ‘Does this venerable have any qualities that provoke hate? Such qualities that, were their mind to be overwhelmed by them, they might say
怒り
中部経典
趣旨一致
長
‘Jānanti maṁ bhikkhū āpattiṁ āpanno’ti— iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo— ubhayametaṁ aṅgaṇaṁ. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: ‘āpattiñca vata āpanno assaṁ, anuraho maṁ bhikkhū codeyyuṁ, no saṅghamajjhe’ti. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ taṁ bhikkhuṁ bhikkhū saṅghamajjhe codeyyuṁ, no anuraho. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: ‘āpattiñca vata āpanno
Thinking, ‘The mendicants have found out about my offense,’ they get angry and bitter. And that anger and that bitterness are both blemishes. It’s possible that some mendicant might wish: ‘If I commit an offense, I hope the mendicants accuse me in private, not in the middle of the Saṅgha.’ But it’s possible that the mendicants do accuse that mendicant in the middle of the Saṅgha … It’s possible that some mendicant might wish: ‘If I commit an offense, I hope I’m accused by a peer, not by someone
「修行者たちが私の過ちを知ってしまった」と思い、怒りと憤りを抱く。そして、その怒りとその憤りは、ともに汚点である。ある比丘が、「もし私が過ちを犯したならば、比丘たちが僧伽の中でではなく、私的に諫めてくださることを願う」と望むことがあるかもしれない。しかし、比丘たちがその比丘を僧伽の中で諫めることもあり得る……またある比丘が、「もし私が過ちを犯したならば、目上の方ではなく、同輩の者によって諫められることを願う」と望むことがあるかもしれない。
⚠ 出家者向けの文脈
怒り
中部経典
趣旨一致
長
Yāvatā kho, āvuso, appamāṇā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. Rāgo kho, āvuso, kiñcano, doso kiñcano, moho kiñcano. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Yāvatā kho, āvuso, ākiñcaññā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. Rāgo kho, āvuso, nimittakaraṇo, doso
The unshakable release of the heart is said to be the best kind of limitless release of the heart. That unshakable release of the heart is empty of greed, hate, and delusion. Greed is something, hate is something, and delusion is something. A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. The unshakable release of the heart is said to be the best kind of release of
⚠ 出家者向けの文脈
怒り
中部経典
趣旨一致
長
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu lābhī assa paṇītānaṁ cīvarānaṁ, na so bhikkhu lābhī assa paṇītānaṁ cīvarānaṁ. ‘Añño bhikkhu lābhī paṇītānaṁ gilānappaccayabhesajjaparikkhārānaṁ, nāhaṁ lābhī paṇītānaṁ gilānappaccayabhesajjaparikkhārānan’ti— iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo— ubhayametaṁ aṅgaṇaṁ. Imesaṁ kho etaṁ, āvuso, pāpakānaṁ akusalānaṁ icchāvacarānaṁ adhivacanaṁ, yadidaṁ aṅgaṇanti. Yassa kassaci, āvuso, bhikkhuno ime pāpakā akusalā icchāv
But it’s possible that some other mendicant gets the nicest robes, almsfood, lodgings, and medicines and supplies for the sick … Thinking, ‘Some other mendicant has got the nicest robes, almsfood, lodgings, and medicines and supplies for the sick’, they get angry and bitter. And that anger and that bitterness are both blemishes. ‘Blemish’ is a term for these spheres of bad, unskillful wishes. Suppose these spheres of bad, unskillful wishes are seen and heard to be not given up by a mendicant. Ev
しかしながら、他の比丘が最上の衣・食・住・病者への薬や必需品を得ることもあり得る……「他の比丘が最上の衣・食・住・病者への薬や必需品を得た」と思い、怒りと苦々しさを抱く。その怒りとその苦々しさは、いずれも汚点である。「汚点」とは、かかる悪しき不善の欲求の領域に対する呼び名である。このような悪しき不善の欲求の領域が、ある比丘において捨断されていないことが見られ、また聞かれるとする。そ
⚠ 出家者向けの文脈
怒り
中部経典
趣旨一致
長
tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā. Saccānubodhaṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānubodhaṁ bhavaṁ gotamo byākāsi; tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā. Saccānuppattiṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānuppattiṁ bhavaṁ gotamo byākāsi; tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā. Saccānuppattiyā bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānuppattiyā bahukāraṁ dhammaṁ bhavaṁ gotamo byākāsi; tañca panam
I endorse and accept this, and am satisfied with it. I’ve asked the worthy Gotama about awakening to the truth, and he has answered me. I endorse and accept this, and am satisfied with it. I’ve asked the worthy Gotama about the attainment of truth, and he has answered me. I endorse and accept this, and am satisfied with it. I’ve asked the worthy Gotama about the things that are helpful for the attainment of truth, and he has answered me. I endorse and accept this, and am satisfied with it. Whate
怒り
中部経典
趣旨一致
長
Puna caparaṁ, bhikkhave, asappuriso piṇḍapātiko hoti. Puna caparaṁ, bhikkhave, asappuriso rukkhamūliko hoti. Puna caparaṁ, bhikkhave, asappuriso sosāniko hoti …pe… Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati: ‘na kho ekāsanikattena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti. No cepi ekāsaniko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti. So paṭipadaṁyeva ant
who eats only almsfood … who stays at the root of a tree … who stays in a charnel ground … A true person reflects: ‘It’s not because of eating in one sitting per day that thoughts of greed, hate, or delusion come to an end. Even if someone eats in more than one sitting per day, if they practice in line with the teaching, practice properly, and live in line with the teaching, they are worthy of honor and praise for that.’ Keeping the practice to themselves, they don’t glorify themselves and put o
怒り
中部経典
趣旨一致
長
So atammayataññeva antaraṁ karitvā tāya paṭhamajjhānasamāpattiyā nevattānukkaṁseti, na paraṁ vambheti. Puna caparaṁ, bhikkhave, asappuriso vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe… Yena yena hi maññanti tato taṁ hoti aññathā’ti. So atammayataññeva antaraṁ karitvā tāya catutthajjhānasamāpattiyā nevattānukkaṁseti, na paraṁ vambheti. Ayampi, bhikkhave, sappurisadhammo. tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajj
Keeping to themselves the fact that they are not determined by that, they don’t glorify themselves and put others down on account of their attainment of the first absorption. Furthermore, take an untrue person who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption … For whatever they imagine it is, it turns out to be something else.’ Keeping to themselves the fact that they are not determined by that, they don’t glorify themselves and pu
怒り
中部経典
趣旨一致
長
So tāya nevasaññānāsaññāyatanasamāpattiyā attānukkaṁseti, paraṁ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati: ‘nevasaññānāsaññāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṁ hoti aññathā’ti. So atammayataññeva antaraṁ karitvā tāya nevasaññānāsaññāyatanasamāpattiyā nevattānukkaṁseti, na paraṁ vambheti. Puna caparaṁ, bhikkhave, sappuriso sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampa
And they glorify themselves and put others down on account of that. This too is a quality of an untrue person. A true person reflects: ‘The Buddha has spoken of not being determined even by the attainment of the dimension of neither perception nor non-perception. For whatever they imagine it is, it turns out to be something else.’ Keeping to themselves the fact that they are not determined by that, they don’t glorify themselves and put others down on account of their attainment of the dimension
⚠ 自己責任論に誤解されやすい
怒り
中部経典
趣旨一致
長
“Evameva kho, āvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—na chandaṁ janessati na vāyamissati na vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya; so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṁ karissati. Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—chandaṁ janessati vāyamissati vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya; so arāgo adoso amoho anaṅgaṇo
“In the same way, take the case of the individual who has a blemish and does not understand it. You can expect that … they will die with a corrupted mind. Take the case of the individual who has a blemish and does understand it. You can expect that they will generate enthusiasm, make an effort, and rouse up energy to give up that blemish. And they will die without greed, hate, and delusion, unblemished, with an uncorrupted mind. Suppose a bronze cup was brought from a shop or smithy covered with
同じように、煩悩を有しながらもそれを自覚せざる者について考えてみよ。その者は……汚れた心のままに命を終えるであろうことが予想される。一方、煩悩を有しながらもそれを正しく自覚する者について考えてみよ。その者は熱誠を起こし、精進を重ね、勇猛なる力を奮い起こして、その煩悩を捨断せんと努めるであろうことが予想される。そして、その者は貪・瞋・癡を離れ、清浄にして汚れなき心のままに命を終えるであろう。たとえば、ある銅の器が市場あるいは鍛冶場より持ち運ばれてきたとき、
怒り
中部経典
趣旨一致
長
Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṁ anuddhaṁsessati; so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṁ karissati. Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṁ sāmikā na ceva paribhuñjeyyuṁ na ca pariyodapeyyuṁ, rajāpathe ca naṁ nikkhipeyyuṁ. Evañhi sā, āvuso, kaṁsapāti aparena samayena
Take the case of the individual who doesn’t have a blemish but does not understand it. You can expect that they will focus on the feature of beauty, and because of that, lust will infect their mind. And they will die with greed, hate, and delusion, blemished, with a corrupted mind. Suppose a bronze cup was brought from a shop or smithy clean and bright. And the owners neither used it or had it cleaned, but kept it in a dirty place. Over time, wouldn’t that bronze cup get dirtier and more stained
次のような者を例に挙げよう。煩悩なき者でありながら、そのことを自覚していない者である。このような者は、美しさという相に心を向けるであろうと予想される。そしてそのために、貪欲がその心を汚染するであろう。かくして彼は、貪・瞋・癡を抱え、心が汚染され、煩悩に染まったまま死を迎えることになる。たとえば、店あるいは鍛冶屋から、清らかに輝く青銅の椀が運ばれてきたとしよう。その持ち主がそれを用いることもなく、磨くこともなく、汚れた場所に置いたままにしておいたとすれば、時が経つにつれ、その青銅の椀はいよいよ汚れ、いよいよ錆びていくのではなかろうか。
経典データの出典: SuttaCentral（CC0ライセンス）