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evamevime bhonto samaṇabrāhmaṇā vāṇijūpamā maññe paṭibhanti: ‘iti pecca bhavissāma, iti pecca bhavissāmā’ti. Tayidaṁ, bhikkhave, tathāgato abhijānāti. Ye kho te bhonto samaṇabrāhmaṇā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti te sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti. Seyyathāpi nāma sā gaddulabaddho daḷhe thambhe vā khile vā upanibaddho, tameva thambhaṁ vā khilaṁ vā anuparidhāvati anuparivattati; evamevime bhonto samaṇabrāhmaṇā sakkāyabhayā sakkāya
In the same way, those ascetics and brahmins seem to be like traders when they say: “After death we shall be like this! After death we shall be like that!”’ The Realized One understands this as follows. The ascetics and brahmins who assert the annihilation, eradication, and nonexistence of an existing being; from fear and disgust with substantial reality, they just keep running and circling around substantial reality. Suppose a hound on a leash was tethered to a strong post or pillar. It would j
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Tassa na evaṁ hoti: ‘sādhu vata māyaṁ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti. Aho vata māyaṁ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti— evampissa na hoti. So taṁ piṇḍapātaṁ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. Taṁ kiṁ maññasi, jīvaka, api nu so bhikkhu tasmiṁ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī”ti? “No hetaṁ, bhante”. “Nanu so, jīvaka, bhikkh
It never occurs to them, ‘It’s so good that this householder serves me with delicious almsfood! I hope they serve me with such delicious almsfood in the future!’ They don’t think that. They eat that almsfood untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. What do you think, Jīvaka? At that time is that mendicant intending to hurt themselves, hurt others, or hurt both?” “No, sir.” “Aren’t they eating blameless food at that time?” They meditate spreading a hear
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Katame cāvuso, sovacassakaraṇā dhammā? Idhāvuso, bhikkhu na pāpiccho hoti, na pāpikānaṁ icchānaṁ vasaṁ gato. Puna caparaṁ, āvuso, bhikkhu asandiṭṭhiparāmāsī hoti anādhānaggāhī suppaṭinissaggī. Ime vuccantāvuso, sovacassakaraṇā dhammā. Tatrāvuso, bhikkhunā attanāva attānaṁ evaṁ anuminitabbaṁ: ‘yo khvāyaṁ puggalo pāpiccho, pāpikānaṁ icchānaṁ vasaṁ gato, ayaṁ me puggalo appiyo amanāpo; ahañceva kho panassaṁ pāpiccho pāpikānaṁ icchānaṁ vasaṁ gato, ahampāssaṁ paresaṁ appiyo amanāpo’ti. Evaṁ jānantenā
And what are the qualities that make them easy to admonish? Firstly, a mendicant doesn’t have corrupt wishes … Furthermore, a mendicant isn’t attached to their own views, not holding them tight, but letting them go easily. These are the qualities that make them easy to admonish. In such a case, a mendicant should measure themselves like this. ‘This individual has corrupt wishes, having fallen under the sway of corrupt wishes. And I don’t like or approve of this individual. And if I were to fall
以下に翻訳を示します。
では、諫められやすき者の徳とは何か。まず、比丘は邪欲を抱かず……さらに、比丘は己が見解に執着せず、それをきつく握りしめることなく、容易に手放すことができる。これらが、諫められやすき者の徳である。かかる場合、比丘は次のように自らを省みるべきである。「この者は邪欲を抱き、邪欲の支配下に堕ちている。私はこの者を好ましく思わず、是認もしない。もし私がかかる状態に陥ったならば、
⚠ 出家者向けの文脈
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Evaṁ jānantenāvuso, bhikkhunā ‘asandiṭṭhiparāmāsī bhavissāmi anādhānaggāhī suppaṭinissaggī’ti cittaṁ uppādetabbaṁ. Tatrāvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: ‘kiṁ nu khomhi pāpiccho, pāpikānaṁ icchānaṁ vasaṁ gato’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti: ‘pāpiccho khomhi, pāpikānaṁ icchānaṁ vasaṁ gato’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti: ‘na khomhi pāpiccho, na pā
A mendicant who knows this should give rise to the thought: ‘I will not be attached to my own views, holding them tight, but will let them go easily.’ In such a case, a mendicant should check themselves like this: ‘Do I have corrupt wishes? Have I fallen under the sway of corrupt wishes?’ Suppose that, upon checking, a mendicant knows that they have fallen under the sway of corrupt wishes. Then they should make an effort to give up those bad, unskillful qualities. But suppose that, upon checking
己の見解に執着せず、それを容易に手放すことを、この比丘は心に銘じるべきである。かかる場合、比丘は次のごとく自省すべきである。「我に邪欲はあるや。邪欲の支配に堕してはいないか」と。もし自省の結果、比丘が邪欲の支配に堕していると知るならば、その不善・不巧なる諸法を断ずるよう精進すべきである。しかしながら、自省の結果、
⚠ 出家者向けの文脈
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‘asandiṭṭhiparāmāsī khomhi anādhānaggāhī suppaṭinissaggī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. Sace, āvuso, bhikkhu paccavekkhamāno sabbepime pāpake akusale dhamme appahīne attani samanupassati, tenāvuso, bhikkhunā sabbesaṁyeva imesaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. Sace panāvuso, bhikkhu paccavekkhamāno sabbepime pāpake akusale dhamme pahīne attani samanupassati, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ, ah
they’re not attached to their own views, holding them tight, but let them go easily. Then they should meditate with rapture and joy, training day and night in skillful qualities. Suppose that, upon checking, a mendicant sees that they haven’t given up all these bad, unskillful qualities. Then they should make an effort to give them all up. But suppose that, upon checking, a mendicant sees that they have given up all these bad, unskillful qualities. Then they should meditate with rapture and joy,
彼らは自らの見解に執着せず、それを固く握りしめることなく、易々と手放すのである。そして、歓喜と悦楽のうちに瞑想し、昼夜を問わず善法の修習に励むべきである。もし比丘が省察したとき、これらの悪しき不善法をいまだすべて捨断し得ていないと見るならば、彼はそれらをことごとく捨断せんがために精進努力すべきである。しかし、比丘が省察したとき、これらの悪しき不善法をすでにすべて捨断し終えたと見るならば、彼は歓喜と悦楽のうちに瞑想すべきであり、
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So nātisīghaṁ gacchati, nātisaṇikaṁ gacchati, na ca muccitukāmo gacchati; na ca tassa bhoto gotamassa kāye cīvaraṁ accukkaṭṭhaṁ hoti na ca accokkaṭṭhaṁ, na ca kāyasmiṁ allīnaṁ na ca kāyasmā apakaṭṭhaṁ; na ca tassa bhoto gotamassa kāyamhā vāto cīvaraṁ apavahati; na ca tassa bhoto gotamassa kāye rajojallaṁ upalimpati. Tena kho pana samayena brahmāyu brāhmaṇo mithilāyaṁ paṭivasati jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākk
He walks neither too fast nor too slow, without wanting to get out of there. He wears his robe on his body neither too high nor too low, neither too clinging nor too loose. The wind doesn’t blow his robe off his body. And dust and dirt don’t stick to his body. Now at that time the brahmin Brahmāyu was residing in Mithilā. He was old, elderly, and senior, advanced in years, having reached the final stage of life; he was a hundred and twenty years old. He had mastered the three Vedas, together wit
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Na kho, gahapati, tāsaṁ devatānaṁ evaṁ hoti: ‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā devatā abhinivisanti tattha tattheva tā devatā abhiramanti. Seyyathāpi, gahapati, makkhikānaṁ kājena vā piṭakena vā harīyamānānaṁ na evaṁ hoti: ‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā makkhikā abhinivisanti tattha tattheva tā makkhikā abhiramanti; evameva kho, gahapati, tāsaṁ devatānaṁ na evaṁ hoti: ‘idaṁ amhākaṁ niccanti vā dhuvanti
It’s not that those deities think, ‘What we have is permanent, lasting, and eternal.’ Rather, wherever those deities cling, that’s where they take pleasure. It’s like when flies are being carried along on a carrying-pole or basket. It’s not that they think, ‘What we have is permanent, lasting, and eternal.’ Rather, wherever those flies cling, that’s where they take pleasure. In the same way, it’s not that those deities think, ‘What we have is permanent, lasting, and eternal.’ Rather, wherever th
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“Bhūtamidanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti? “Evaṁ, bhante”. “Tadāhārasambhavanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti? “Evaṁ, bhante”. “Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti? “Evaṁ, bhante”. “Imañce tumhe, bhikkhave, diṭṭhiṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ allīyetha kelāyetha dhanāyetha mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṁ dhammaṁ desitaṁ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti
“Have you truly seen clearly with right understanding that this has come to be?” “Yes, sir.” “Have you truly seen clearly with right understanding that this has originated with that as fuel?” “Yes, sir.” “Have you truly seen clearly with right understanding that when that fuel ceases, what has come to be is liable to cease?” “Yes, sir.” “Pure and bright as this view is, mendicants, if you cling to it, dally with it, treasure it, and treat it as your own, would you be understanding my simile of t
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“Nevasaññānāsaññāyatanaṁ, ānandā”ti. “Upādānaseṭṭhaṁ kira so, bhante, bhikkhu upādiyamāno upādiyatī”ti? “Upādānaseṭṭhañhi so, ānanda, bhikkhu upādiyamāno upādiyati. Upādānaseṭṭhañhetaṁ, ānanda, yadidaṁ— nevasaññānāsaññāyatanaṁ. Idhānanda, bhikkhu evaṁ paṭipanno hoti: ‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi, yaṁ bhūtaṁ—taṁ pajahāmī’ti. Evaṁ upekkhaṁ paṭilabhati. So taṁ upekkhaṁ nābhinandati, nābhivadati, na ajjhosāya tiṭṭhati. Tassa taṁ upekkhaṁ anabhinandato anabhivad
“The dimension of neither perception nor non-perception.” “Sir, it seems that mendicant is grasping the best thing to grasp!” “Indeed, Ānanda. For the best thing to grasp is the dimension of neither perception nor non-perception. Take a mendicant who practices like this: ‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ In this way they gain equanimity. They don’t approve, welcome, or keep clinging to that equan
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ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā— ubhayametaṁ aniccaṁ. Yadaniccaṁ taṁ nālaṁ abhinandituṁ, nālaṁ abhivadituṁ, nālaṁ ajjhositun’ti. Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati. Sampasāde sati etarahi vā āneñjaṁ samāpajjati paññāya vā adhimuccati. Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati. Sampasāde sati etarahi vā ākiñca
visions in this life and in lives to come, perceptions of visions in this life and in lives to come; all of these are impermanent. And what’s impermanent is not worth approving, welcoming, or clinging to.’ Practicing in this way and meditating on it often their mind becomes confident in this dimension. Being confident, they either attain the imperturbable now, or are freed by wisdom. Furthermore, a noble disciple reflects: Practicing in this way and meditating on it often their mind becomes conf
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‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti. So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṁ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṁ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṁ desentassa. Tassa evaṁ hoti: ‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti. So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.
‘The cosmos and the self are one and the same. After death I will be that, permanent, everlasting, eternal, imperishable, and will last forever and ever.’ They hear the Realized One or their disciple teaching Dhamma for the uprooting of all grounds, fixations, obsessions, insistences, and underlying tendencies regarding views; for the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. They think, ‘Whoa, I’m going to be an
「宇宙と自己は同一である。死後、我は永久・常住・永遠・不滅のその者となり、永遠に存続し続けるであろう」と。彼らは、如来あるいはその弟子が、見解に関するあらゆる根拠・固執・偏執・主張・随眠を抜き去るために、あらゆる行を寂静し、あらゆる執着を捨離し、渇愛を滅尽し、離欲し、滅し、涅槃に至るために、法を説くのを聴く。すると彼らは思う、「ああ、我は断滅してしまうのか」と。
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So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṁ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṁ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṁ desentassa. Tassa na evaṁ hoti: ‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti. So na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati. Evaṁ kho, bhikkhu, ajjhattaṁ asati aparitassanā hoti. Taṁ, bhikkhave, pariggahaṁ pariggaṇheyy
They hear the Realized One or their disciple teaching Dhamma for the uprooting of all grounds, fixations, obsessions, insistences, and underlying tendencies regarding views; for the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. They don’t think, ‘Whoa, I’m going to be annihilated and destroyed! I won’t even exist any more!’ They don’t sorrow and wail and lament, beating their breast and falling into confusion. That’s
彼らは、如来あるいはその弟子が説く法を聴聞する。その法とは、見解に関するあらゆる根拠・執着・偏執・固執・随眠を根絶するためのものであり、あらゆる行を寂滅させ、あらゆる執取を捨離し、渇愛を滅尽し、離貪・滅尽・涅槃へと至るためのものである。彼らは、「ああ、我は断滅し、消滅してしまうのか。もはや我は存在しなくなるのか」などと思い惑うことはない。悲嘆し、号泣し、哀訴し、胸を打ち叩いて、迷乱に陥ることもない。これぞ
⚠ 出家者向けの文脈
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yaṁ diṭṭheva dhamme parinibbāyissāmi. Ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘natthi sabbaso bhavanirodho’ti, tesamayaṁ diṭṭhi sārāgāya santike, saṁyogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike. Ye pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘atthi sabbaso bhavanirodho’ti, tesamayaṁ diṭṭhi asārāgāya santike, asaṁyogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santiketi. So iti paṭisaṅkhāya bhavānaṁyeva nibbi
that I will be fully extinguished in this very life. The view of those ascetics and brahmins who say that there is no such thing as the total cessation of continued existence is close to greed, yoking, relishing, attachment, and grasping. The view of those ascetics and brahmins who say that there is such a thing as the total cessation of continued existence is close to non-greed, non-yoking, non-relishing, non-attachment, and non-grasping.’ Reflecting like this, they simply practice for disillus
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Puna caparaṁ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato tiṇṇo loke visattikan”ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Tatra, bhikkhave, paṭhamā migajātā amuṁ nivāpaṁ nivuttaṁ nevāpikassa anupakhajja mucchitā bhojanāni bhuñjiṁsu, te tattha anupakhajja
Furthermore, a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. And they’ve crossed over clinging to the world.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said. And indee
さらに、比丘は、非想非非想処をも完全に超越して、想受滅に入り、そこに留まる。そして智慧をもって見ることにより、その諸漏は滅尽する。これを称して、悪魔の眼を盲いさせ、その眼を跡形もなく滅して、悪しき者の視野の及ばぬ境地へと赴いた比丘という。そして彼は、世への執着を渡り越えたのである。」これが世尊の説かれたところである。比丘たちは満足し、世尊の御言葉を歓喜して受け入れた。
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
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Katamo cānanda, maggo, katamā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya? Idhānanda, bhikkhu upadhivivekā akusalānaṁ dhammānaṁ pahānā sabbaso kāyaduṭṭhullānaṁ paṭippassaddhiyā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato saman
And what, Ānanda, is the path and the practice for giving up the five lower fetters? It’s when a mendicant—due to the seclusion from attachments, the giving up of unskillful qualities, and the complete settling of physical discomforts—quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They contemplate the phenomena there—included
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趣旨一致
長
Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ—idappaccayatā paṭiccasamuppādo. Idampi kho ṭhānaṁ duddasaṁ yadidaṁ—sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ, so mamassa kilamatho, sā mamassa vihesā’ti. Apissu maṁ, bhikkhave, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā: ‘Kicchena me adhigataṁ, halaṁ d
But people like clinging, they love it and enjoy it. It’s hard for them to see this topic; that is, specific conditionality, dependent origination. It’s also hard for them to see this topic; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. And if I were to teach this principle, others might not understand me, which would be wearying and troublesome for me.’ And then these verses, which were neither supernat
しかし、人々は執着を好み、それを愛し、それを楽しむ。彼らにとって、この事柄——すなわち、特定の条件性、縁起——を見ることは難しい。また、この事柄——すなわち、一切の行の寂滅、一切の執取の放捨、渇愛の滅尽、離貪、滅、涅槃——を見ることもまた難しい。もし我れがこの法を説いたとしても、他の者どもは我れを理解しないであろう。それは我れにとって、疲労となり、煩わしきことともなるであろう。』かくして、これらの偈頌が——いまだ超
執着
中部経典
趣旨一致
長
Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni samodakaṁ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakaṁ accuggamma ṭhitāni anupalittāni udakena; evameva kho ahaṁ, bhikkhave, buddhacakkhunā lokaṁ volokento addasaṁ satte
It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them. In the same way, I saw sentient beings with little dust in their eyes, and some with much dust in their eyes. Then I replied in verse to the divinity Sahampa
それはちょうど、青い睡蓮や、紅蓮・白蓮の咲く池のようなものである。それらの蓮のうち、あるものは水中に芽生え育ちながら、水面に出ることなく、水の底にあって生長する。あるものは水中に芽生え育ちながら、水面のほどまで達する。そして、またあるものは水中に芽生え育ちながら、水面を超えて高く伸び、水に濡れることなく凛として立つ。まさにそのごとく、我は有情の中に、眼の塵の薄き者と眼の塵の厚き者とがあるのを見たのである。そのとき、我はサハンパティ天に対し、偈をもって答えたのであった。
執着
中部経典
趣旨一致
長
‘Pare muṭṭhassatī bhavissanti, mayamettha upaṭṭhitassatī bhavissāmā’ti sallekho karaṇīyo. ‘Pare duppaññā bhavissanti, mayamettha paññāsampannā bhavissāmā’ti sallekho karaṇīyo. ‘Pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā’ti sallekho karaṇīyo. ‘Pare abrahmacārī bhavissanti, mayamettha brahmacārī bhavissāmā’ti sallekho karaṇīyo. ‘Pare musāvādī bhavissanti, mayamettha musāvādā paṭiviratā bhavissāmā’ti sallekh
‘Others will be unmindful, but here we will be mindful.’ ‘Others will be witless, but here we will be accomplished in wisdom.’ ‘Others will be attached to their own views, holding them tight, and refusing to let go, but here we will not be attached to our own views, not holding them tight, but will let them go easily.’ ‘Others will be unchaste, but here we will not be unchaste.’ ‘Others will lie, but here we will not lie.’ ‘Others will speak divisively, but here we will not speak divisively.’ ‘O
「他者は放逸なるも、我らはここに於いて正念を保たん。」「他者は智慧なきも、我らはここに於いて智慧を成就せん。」「他者は自らの見解に執着し、これを固く握りしめて手放さざるも、我らはここに於いて自らの見解に執着せず、固く握りしめず、容易にこれを手放さん。」「他者は不浄行を為すも、我らはここに於いて不浄行を為さじ。」「他者は妄語を語るも、我らはここに於いて妄語を語らじ。」「他者は離間語を語るも、我らはここに於いて離間語を語らじ。」
執着
中部経典
趣旨一致
長
Tasmātiha, cunda, ‘pare vihiṁsakā bhavissanti, mayamettha avihiṁsakā bhavissāmā’ti cittaṁ uppādetabbaṁ. ‘Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā’ti cittaṁ uppādetabbaṁ …pe… ‘pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā’ti cittaṁ uppādetabbaṁ. 3. Parikkamanapariyāya Seyyathāpi, cunda, visamo maggo assa, tassa añño samo maggo parikkamanāya; seyyathā vā pana, cunda, visamaṁ tit
That’s why you should give rise to the following thoughts. ‘Others will be cruel, but here we will not be cruel.’ ‘Others will kill living creatures, but here we will not kill living creatures.’ … ‘Others will be attached to their own views, holding them tight, and refusing to let go, but here we will not be attached to our own views, not holding them tight, but will let them go easily.’ 3. Bypassing Cunda, suppose there was a rough path and another smooth path to get around it. Or suppose there
以下のような思いを起こすべきである。「他の者たちは残酷であるかもしれないが、われらはここにおいて残酷であることなし」「他の者たちは生き物を殺すかもしれないが、われらはここにおいて生き物を殺すことなし」……「他の者たちは己が見解に執着し、それをかたく握りしめて放さぬかもしれないが、われらはここにおいて己が見解に執われることなく、それをかたく握ることなく、やすやすと手放すべし」と。
第三に、純陀を脇に置くとして、たとえばある険しき道があり、それを迂回する別の平坦な道があるとしよう。あるいはまた、そこに——
執着
中部経典
趣旨一致
長
evameva kho, cunda, vihiṁsakassa purisapuggalassa avihiṁsā hoti uparibhāgāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti uparibhāgāya …pe… sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhisuppaṭinissaggitā hoti uparibhāgāya. 5. Parinibbānapariyāya So vata, cunda, attanā palipapalipanno paraṁ palipapalipannaṁ uddharissatīti netaṁ ṭhānaṁ vijjati. So vata, cunda, attanā apalipapalipanno paraṁ palipapalipannaṁ uddharissatīti ṭhānametaṁ vijja
In the same way, a cruel individual is led upwards by not being cruel. An individual who kills is led upwards by not killing … An individual who is attached to their own views, holding them tight, and refusing to let go, is led upwards by not being attached to their own views, not holding them tight, but letting them go easily. 5. The Exposition by Extinguishment If you’re sinking in the mud yourself, Cunda, it is quite impossible for you to pull out someone else who is sinking in the mud. But i
以下に翻訳を示します。
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同じように、残忍な者は、残忍でないことによって上へと導かれる。殺生する者は、殺生しないことによって上へと導かれる……自らの見解に執着し、それをかたく握りしめ、手放すことを拒む者は、自らの見解に執着せず、それをかたく握りしめることなく、やすやすと手放すことによって上へと導かれる。
五、涅槃による解説
チュンダよ、もし汝自らが泥沼に沈んでいるならば、同じく泥沼に沈んでいる他の者を引き上げることは、断じて不可能である。しかしながら……
経典データの出典: SuttaCentral（CC0ライセンス）