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中部経典
趣旨一致
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‘ye te samaṇabrāhmaṇā cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā. Taṁ kissa hetu? Mayampi hi cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari apassataṁ. Tasmā te bhonto samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pū
‘There are ascetics and brahmins who are not free of greed, hate, and delusion for sights known by the eye, who are not peaceful inside, and who conduct themselves badly among the good by way of body, speech, and mind. They don’t deserve honor, respect, reverence, and veneration. Why is that? Because we ourselves are not free of these things, so we do not see that they have any higher good conduct than us. That’s why they don’t deserve honor, respect, reverence, and veneration. There are ascetic
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Taṁ kissa hetu? Mayampi hi manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari passataṁ. Tasmā te bhonto samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā’ti. Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha. ‘kathaṁbhūtā, gahapatayo, samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā’ti? Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyāna
Why is that? Because we ourselves are not free of these things, but we see that they have a higher good conduct than us. That’s why they deserve honor, respect, reverence, and veneration. When questioned by wanderers of other religions, that’s how you should answer them. ‘What kind of ascetic or brahmin deserves honor, respect, reverence, and veneration?’ You should answer them: ‘There are ascetics and brahmins who are free of greed, hate, and delusion for sights known by the eye, who are peacef
怒り
中部経典
趣旨一致
長
Ye te samaṇabrāhmaṇā sotaviññeyyesu saddesu … ghānaviññeyyesu gandhesu … Sace pana vo, gahapatayo, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘ke panāyasmantānaṁ ākārā, ke anvayā, yena tumhe āyasmanto evaṁ vadetha? Addhā te āyasmanto vītarāgā vā rāgavinayāya vā paṭipannā, vītadosā vā dosavinayāya vā paṭipannā, vītamohā vā mohavinayāya vā paṭipannā’ti? Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: ‘tathā hi te āyasmanto araññavanapatthāni pantāni senāsanān
There are ascetics and brahmins who are free of greed, hate, and delusion for sounds known by the ear … smells known by the nose … If wanderers of other religions were to ask you: ‘But what reasons and evidence do you have regarding those venerables that justifies saying, “Clearly those venerables are free of greed, hate, and delusion, or practicing to be free of them”?’ You should answer them: ‘It’s because those venerables frequent remote lodgings in the wilderness and the forest. In such plac
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中部経典
趣旨一致
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tampi ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati. Katamāni cha? Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, rūpaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; vedanaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; saññaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; saṅkhāre ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; yampi t
They regard this also as: ‘This is mine, I am this, this is my self.’ What six? Take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. They regard form as: ‘This is mine, I am this, this is my self.’ They also regard feeling … perception … choices … whatever is seen, heard, thought, known, attained, sought, and e
彼らはまた、これをも「これは我がものなり、我はこれなり、これは我が自己なり」と見なすのである。いかなる六つか。
聖者たちに会うことなく、聖者たちの教えに通じることも、またよく訓練されることもない、無聞の凡夫を例にとろう。彼らは真の人々に会うことなく、真の人々の教えに通じることも、またよく訓練されることもない。彼らは色を「これは我がものなり、我はこれなり、これは我が自己なり」と見なす。また、受を……想を……行を……さらに見られるもの、聞かれるもの、思惟されるもの、識知されるもの、到達されるもの、求められるもの、そして意によって……
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rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; vedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; saññaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; saṅkhāre ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; yampi taṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ, anuvicaritaṁ manasā, tampi ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; yampi taṁ diṭṭhiṭṭhānaṁ— so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo
They regard form like this: ‘This is not mine, I am not this, this is not my self.’ They also regard feeling … perception … choices … whatever is seen, heard, thought, known, attained, sought, and explored by the mind like this: ‘This is not mine, I am not this, this is not my self.’ And the same for this ground for views: ‘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 also regard lik
彼らは色をこのように観る。「これは我がものにあらず、我はこれにあらず、これは我が自己にあらず」と。また受も……想も……行も……そして心によって見られ、聞かれ、思惟され、識られ、到達され、求められ、探求されたものをも、同様にこのように観る。「これは我がものにあらず、我はこれにあらず、これは我が自己にあらず」と。さらにこの見処についても同様である。「世界と自己は同一にして不二なり。死後において我はかの永続するもの、常住なるもの、恒久なるもの、不壊なるもの、永遠に存続するものとなるであろう」と。彼らはこれをもまた同様に観る。
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pacchimaṁ samuddaṁ ajjhogāhetvā paccuttaritvā uttaraṁ disaṁ pavattati anvadeva rājā cakkavattī saddhiṁ caturaṅginiyā senāya. Yasmiṁ kho pana, bhikkhave, padese cakkaratanaṁ patiṭṭhāti tattha rājā cakkavattī vāsaṁ upeti saddhiṁ caturaṅginiyā senāya. Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno te rājānaṁ cakkavattiṁ upasaṅkamitvā evamāhaṁsu: ‘ehi kho, mahārāja. Svāgataṁ te, mahārāja. Sakaṁ te, mahārāja. Anusāsa, mahārājā’ti. Rājā cakkavattī evamāha: ‘pāṇo na hantabbo, adinnaṁ nādātabbaṁ, kā
Having plunged into the western ocean and emerged again, it rolls towards the north, followed by the king together with his army of four divisions. In whatever place the wheel-treasure stands still, there the king comes to stay together with his army. And any opposing rulers of the northern quarter come to the wheel-turning monarch and say, ‘Come, great king! Welcome, great king! We are yours, great king, instruct us.’ The wheel-turning monarch says, ‘Do not kill living creatures. Do not steal.
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samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti, asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti, vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti, avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti. Sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti, vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti, sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti, vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti, samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti, vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti,
mind immersed in samādhi … mind not immersed in samādhi … freed mind … They understand unfreed mind as ‘unfreed mind’. They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’. They understand mind with hate … mind without hate … mind with delusion … mind without delusion …
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‘yena cāhaṁ maggena gāmaṁ piṇḍāya pāvisiṁ, yasmiñca padese piṇḍāya acariṁ, yena ca maggena gāmato piṇḍāya paṭikkamiṁ, natthi me tattha cakkhuviññeyyesu rūpesu chando vā rāgo vā doso vā moho vā paṭighaṁ vāpi cetaso’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. Puna caparaṁ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṁ: ‘yena cāhaṁ maggena gāmaṁ piṇḍāya pāvisiṁ, yasmiñca padese piṇḍāya acariṁ, yena ca maggena gāmato piṇḍāya paṭikkamiṁ, natthi
there was no such desire or greed or hate or delusion or repulsion in their heart, they should meditate with rapture and joy, training day and night in skillful qualities. Furthermore, a mendicant should reflect: there was no such desire or greed or hate or delusion or repulsion in their heart, they should meditate with rapture and joy, training day and night in skillful qualities. ‘Along the path that I went for alms, or in the place I wandered for alms, or along the path that I returned from a
⚠ 出家者向けの文脈
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mā bhavaṁ, udāyi, ācariyo hutvā antevāsīvāsaṁ vasī”ti. Iti hidaṁ sakuludāyissa paribbājakassa parisā sakuludāyiṁ paribbājakaṁ antarāyamakāsi bhagavati brahmacariyeti. “Tiṭṭhatesā, bhante, kathā yāya mayaṁ etarahi kathāya sannisinnā. Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya. Yadāhaṁ, bhante, imaṁ parisaṁ anupasaṅkanto homi athāyaṁ parisā anekavihitaṁ tiracchānakathaṁ kathentī nisinnā hoti; yadā ca kho ahaṁ, bhante, imaṁ parisaṁ upasaṅkanto homi athāyaṁ parisā mamaññeva
You have been a tutor; don’t live as a pupil.” And that’s how the wanderer Sakuludāyī’s own assembly prevented him from leading the spiritual life under the Buddha. “Sir, leave aside what we were sitting talking about just now. It won’t be hard for you to hear about that later. When I don’t come to the assembly, they sit and engage in all kinds of low talk. But when I have come to the assembly, they sit gazing up at my face alone, thinking, ‘Whatever the ascetic Udāyī teaches, we shall listen to
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“Purimāni, bhante, divasāni purimatarāni sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānamāno ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti. So mayā pubbantaṁ ārabbha pañhaṁ puṭṭho samāno aññenaññaṁ paṭicari, bahiddhā kathaṁ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. Tassa mayhaṁ, bhante, bhagavantaṁyeva ārabbha sati udapādi: ‘aho nūna bhagavā, aho nūna sugato. Yo imesaṁ dhammānaṁ sukusalo’”ti. “Ko pana so, udāyi, sabbaññū sabbada
“Sir, a few days ago someone was claiming to be all-knowing and all-seeing, to know and see everything without exception, thus: ‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’ When I asked them a question about the first beginning, they dodged the issue, distracted the discussion with irrelevant points, and displayed annoyance, hate, and bitterness. That reminded me of the Buddha: ‘Surely it must be the Blessed One, the Holy One
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tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Ayaṁ vuccati, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. Katamo ca, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati? “atthi pana vo, gahapatayo, koci manāpo satthā yasmiṁ vo ākāravatī s
His bondservants, servants, and workers do their jobs under threat of punishment and danger, weeping, with tearful faces. This is called an individual who mortifies themselves and others, being committed to the practice of mortifying themselves and others. And what individual doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others, living without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine? “So, hou
⚠ 初学者には難しい
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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。
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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
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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。
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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
経典データの出典: SuttaCentral（CC0ライセンス）