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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。
怒り
中部経典
趣旨一致
長
‘na kho uccākulīnatāya lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti. No cepi uccākulā pabbajito hoti; Puna caparaṁ, bhikkhave, asappuriso mahākulā pabbajito hoti …pe… No cepi uḷārabhogakulā pabbajito hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti. So paṭipadaṁyeva antaraṁ karitvā tāya uḷārabhogatāya nevattānukkaṁseti, na paraṁ vambheti. Ayampi, bhikkhave, sappurisadh
‘It’s not because of one’s eminent family that thoughts of greed, hate, or delusion come to an end. Even if someone has not gone forth from an eminent family, Furthermore, take an untrue person who has gone forth from a great family … Even if someone has not gone forth from an extremely wealthy family, 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 glo
怒り
中部経典
趣旨一致
長
‘ahaṁ khomhi uḷārabhogakulā pabbajito, ime panaññe bhikkhū na uḷārabhogakulā pabbajitā’ti. So tāya uḷārabhogatāya attānukkaṁseti, paraṁ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati: ‘na kho uḷārabhogatāya lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti. Puna caparaṁ, bhikkhave, asappuriso ñāto hoti yasassī. So paṭipadaṁyeva antaraṁ karitvā tena ñattena nevattānukkaṁseti, na paraṁ vam
‘I have gone forth from an extremely wealthy family, unlike these other mendicants.’ 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: ‘It’s not because of one’s extremely wealthy family that thoughts of greed, hate, or delusion come to an end. Furthermore, take an untrue person who is well-known and famous. Keeping the practice to themselves, they don’t glorify themselves and put others down on account of their
怒り
中部経典
趣旨一致
長
So tena ñattena attānukkaṁseti, paraṁ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati: ‘na kho ñattena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti. No cepi ñāto hoti yasassī; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti. Puna caparaṁ, bhikkhave, asappuriso lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārān
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: ‘It’s not because of one’s fame that thoughts of greed, hate, or delusion come to an end. Even if someone is not well-known and famous, 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.’ Furthermore, take an untrue person who receives robes, almsfood, lodgings, and medi
怒り
中部経典
趣旨一致
長
‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti. Tassa mayhaṁ, bhikkhave, etadahosi: Rāgadosaparetehi, nāyaṁ dhammo susambudho. Paṭisotagāmiṁ nipuṇaṁ, gambhīraṁ duddasaṁ aṇuṁ; Rāgarattā na dakkhanti, tamokhandhena āvuṭā’ti. Itiha me, bhikkhave, paṭisañcikkhato appossukkatāya cittaṁ namati, no dhammadesanāya. ‘adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.
‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’ Then it occurred to me, Those mired in greed and hate can’t really understand this teaching. It goes against the stream, subtle, deep, obscure, and very fine. Those besotted by greed cannot see, for they’re shrouded in a mass of darkness.’ So, as I reflected like this, my mind inclined to remaining passive, not to teaching the Dhamma. ‘This principle I have discovered is deep, hard to see, hard to understa
「わが解脱は不動にして揺るぎなし。これぞ最後の生、もはや来世はあるまじ」と。
しかるに、かくのごとく思念せしとき、次の念が起こりぬ。「貪欲と瞋恚の泥濘に沈む者どもは、この教えを真に理解しえないであろう。この法は流れに逆らい、微妙にして、甚深にして、難解にして、極めて精妙なり。貪欲に溺れし者どもには見えざるところ、それは彼らが暗黒の大塊に覆われているがゆえなり」と。
かくのごとく思惟せるに及んで、わが心は静寂に留まることへと傾き、法を説くことへは向かわなかった。
「わが発見せしこの理法は、甚深にして見難く、証しがたく……」
怒り
中部経典
趣旨一致
長
‘ahaṁ khomhi lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ, ime panaññe bhikkhū na lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan’ti. So tena lābhena attānukkaṁseti, paraṁ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati: ‘na kho lābhena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti. No cepi lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajja
‘I receive robes, almsfood, lodgings, and medicines and supplies for the sick, unlike these other mendicants.’ 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: ‘It’s not because of one’s material things that thoughts of greed, hate, or delusion come to an end. Even if someone doesn’t receive robes, almsfood, lodgings, and medicines and supplies for the sick, if they practice in line with the teaching, practice
怒り
中部経典
趣旨一致
長
avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ. sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ, vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ; sadosaṁ vā cittaṁ sadosaṁ cittanti pajāneyyaṁ, vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajāneyyaṁ; samohaṁ vā cittaṁ samohaṁ cittanti pajāneyyaṁ, vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajāneyyaṁ; saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti pajāneyyaṁ, vikkhittaṁ vā cittaṁ vikkhittaṁ cittanti pajān
and unfreed mind as “unfreed mind”.’ So let them fulfill their precepts … May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; constricted mind as “constricted mind”, and scattered mind as “scattered mind”;
解脱せざる心を「解脱せざる心」と知るべし』と。かくして彼らは戒律を具足すべし……願わくは、我れ貪りある心を「貪りある心」と知り、貪りなき心を「貪りなき心」と知らんことを。瞋りある心を「瞋りある心」と知り、瞋りなき心を「瞋りなき心」と知らんことを。痴ある心を「痴ある心」と知り、痴なき心を「痴なき心」と知らんことを。収縮せる心を「収縮せる心」と知り、散乱せる心を「散乱せる心」と知らんことを。
怒り
中部経典
趣旨一致
長
Evaṁ vutte, āyasmā bhaddāli bhagavantaṁ etadavoca: “ko nu kho, bhante, hetu, ko paccayo yena midhekaccaṁ bhikkhuṁ pasayha pasayha kāraṇaṁ karonti? Ko pana, bhante, hetu, ko paccayo yena midhekaccaṁ bhikkhuṁ no tathā pasayha pasayha kāraṇaṁ karontī”ti? “Idha, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo. So bhikkhūhi vuccamāno aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṁ pāteti, na netthāraṁ vattati, ‘yena saṅgh
When he said this, Venerable Bhaddāli said to the Buddha, “What is the cause, sir, what is the reason why they punish some monk, repeatedly pressuring him? And what is the cause, what is the reason why they don’t similarly punish another monk, repeatedly pressuring him?” “Take a monk who is a frequent offender with many offenses. When admonished by the monks, he dodges the issue, distracting the discussion with irrelevant points. He displays annoyance, hate, and bitterness. He doesn’t proceed pr
⚠ 出家者向けの文脈
怒り
中部経典
趣旨一致
長
Idha pana, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṁ paṭicarati, bahiddhā kathaṁ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṁ pāteti, netthāraṁ vattati, ‘yena saṅgho attamano hoti taṁ karomī’ti āha. Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti: ‘ayaṁ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṁ paṭicarati, bahiddhā kathaṁ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti,
Take some other monk who is a frequent offender with many offenses. When admonished by the monks, he doesn’t dodge the issue, distracting the discussion with irrelevant points. He doesn’t display annoyance, hate, and bitterness. He proceeds properly, he falls in line, he proceeds to get past it, and he says: ‘I’ll do what pleases the Saṅgha.’ In such a case, the monks say: ‘Reverends, this monk is a frequent offender, with many offenses. When admonished by the monks, he doesn’t dodge the issue,
⚠ 出家者向けの文脈
怒り
中部経典
趣旨一致
長
Te evamāhaṁsu: ‘kiṁsu nāma te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṁ sampassamānā kāmānaṁ pahānamāhaṁsu, kāmānaṁ pariññaṁ paññapenti? Sukho imissā paribbājikāya taruṇāya mudukāya lomasāya bāhāya samphasso’ti te kāmesu pātabyataṁ āpajjanti. Te kāmesu pātabyataṁ āpajjitvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse māluvāsipāṭikā phaleyya. ‘kiṁsu nāma te bhonto mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevat
They say, ‘What future danger do those ascetics and brahmins see in sensual pleasures that they speak of giving up sensual pleasures, and advocate the complete understanding of sensual pleasures? Pleasant is the touch of this female wanderer’s arm, tender, soft, and downy!’ And they throw themselves into sensual pleasures. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. Suppose that in the last month of summer a camel’s foot creeper p
経典データの出典: SuttaCentral（CC0ライセンス）