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怒り
中部経典
趣旨一致
長
Appampi vutto samāno abhisajjati kuppati byāpajjati patiṭṭhīyati kopañca dosañca appaccayañca pātukaroti. So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati dubbaṇṇo hoti.
Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. Because of undertaking such deeds, after death they’re reborn in a place of loss … or if they return to the human realm, they’re ugly …
怒り
中部経典
趣旨一致
長
Katame ca, bhikkhave, cittassa upakkilesā? Abhijjhāvisamalobho cittassa upakkileso, byāpādo cittassa upakkileso, kodho cittassa upakkileso, upanāho cittassa upakkileso, makkho cittassa upakkileso, paḷāso cittassa upakkileso, issā cittassa upakkileso, macchariyaṁ cittassa upakkileso, māyā cittassa upakkileso, sāṭheyyaṁ cittassa upakkileso, thambho cittassa upakkileso, sārambho cittassa upakkileso, māno cittassa upakkileso, atimāno cittassa upakkileso, mado cittassa upakkileso, pamādo cittassa upa
And what are the corruptions of the mind? Covetousness and immoral greed, ill will, anger, acrimony, disdain, contempt, jealousy, stinginess, deceit, deviousness, obstinacy, aggression, conceit, arrogance, vanity, and negligence are corruptions of the mind. A mendicant who understands that covetousness and immoral greed are corruptions of the mind gives them up. A mendicant who understands that ill will … negligence is a corruption of the mind gives it up. When they have understood these corrupt
心の垢とは何か。貪欲と不法なる貪り、瞋恚、忿怒、怨恨、侮蔑、軽蔑、嫉妬、物惜しみ、欺瞞、狡猾、頑迷、攻撃、慢心、傲慢、虚栄、そして放逸――これらが心の垢である。比丘は、貪欲と不法なる貪りが心の垢であると了知して、これを捨断する。比丘は、瞋恚が……放逸が心の垢であると了知して、これを捨断する。かくしてこれらの垢を了知し……
怒り
中部経典
趣旨一致
長
Ādīnavaṁ kāmaguṇesu disvā, Luddhā dhanaṁ sannicayaṁ karonti, Tasmā ahaṁ pabbajitomhi rāja. Dumapphalāneva patanti māṇavā, Daharā ca vuḍḍhā ca sarīrabhedā; Etampi disvā pabbajitomhi rāja, Apaṇṇakaṁ sāmaññameva seyyo”ti. Bhiyyova kāme abhipatthayanti. Rājā pasayhā pathaviṁ vijitvā, Sasāgarantaṁ mahimāvasanto;
Seeing danger in sensual stimulations, Greedily, they hoard their riches, I went forth, O King. As fruit falls from a tree, so the sons of Manu fall, young and old, when the body breaks up. Seeing this, too, I went forth, O King; it’s a sure bet that the ascetic life is better.” yearning for ever more sensual pleasures. A king who conquered the earth by force, ruling the land from sea to sea,
怒り
中部経典
趣旨一致
長
‘Pare kodhanā bhavissanti, mayamettha akkodhanā bhavissāmā’ti sallekho karaṇīyo. ‘Pare upanāhī bhavissanti, mayamettha anupanāhī bhavissāmā’ti sallekho karaṇīyo. ‘Pare makkhī bhavissanti, mayamettha amakkhī bhavissāmā’ti sallekho karaṇīyo. ‘Pare paḷāsī bhavissanti, mayamettha apaḷāsī bhavissāmā’ti sallekho karaṇīyo. ‘Pare issukī bhavissanti, mayamettha anissukī bhavissāmā’ti sallekho karaṇīyo. ‘Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Pare m
‘Others will be irritable, but here we will be without anger.’ ‘Others will be acrimonious, but here we will be without acrimony.’ ‘Others will be offensive, but here we will be inoffensive.’ ‘Others will be contemptuous, but here we will be without contempt.’ ‘Others will be jealous, but here we will be without jealousy.’ ‘Others will kill living creatures, but here we will not kill living creatures.’ ‘Others will be stingy, but here we will be without stinginess.’ ‘Others will be devious, but
「他の者たちは怒りやすいかもしれないが、ここなる我らは怒りを持たないであろう。」「他の者たちは険悪であるかもしれないが、ここなる我らは険悪さを持たないであろう。」「他の者たちは無礼であるかもしれないが、ここなる我らは無礼を働かないであろう。」「他の者たちは侮蔑するかもしれないが、ここなる我らは侮蔑を持たないであろう。」「他の者たちは嫉妬するかもしれないが、ここなる我らは嫉妬を持たないであろう。」「他の者たちは生ける命を断つかもしれないが、ここなる我らは殺生を犯さないであろう。」「他の者たちは慳貪であるかもしれないが、ここなる我らは慳貪を持たないであろう。」「他の者たちは諂曲であるかもしれないが、
怒り
中部経典
趣旨一致
中
Sādānesu anādānaṁ, tamahaṁ brūmi brāhmaṇaṁ. Yassa rāgo ca doso ca, māno makkho ca ohito; Sāsaporiva āraggā, Akiñcanaṁ anādānaṁ, tamahaṁ brūmi brāhmaṇaṁ. Akakkasaṁ viññāpaniṁ, giraṁ saccaṁ udīraye; Yāya nābhisajje kiñci,
not grasping among those who grasp: that’s who I declare a brahmin. They’ve discarded greed and hate, along with conceit and contempt, like a mustard seed off the point of a pin: Having nothing, taking nothing: that’s who I declare a brahmin. The words they utter are polished, informative, and true, and don’t offend anyone:
怒り
中部経典
趣旨一致
長
‘dīgharattaṁ samāpanno ayamāyasmā imaṁ kusalaṁ dhammaṁ, nāyamāyasmā ittarasamāpanno’ti. ‘dīgharattaṁ samāpanno ayamāyasmā imaṁ kusalaṁ dhammaṁ, nāyamāyasmā ittarasamāpanno’ti, tato naṁ uttariṁ samannesati: ‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, saṁvijjantassa idhekacce ādīnavā’ti? Na tāva, bhikkhave, bhikkhuno idhekacce ādīnavā saṁvijjanti yāva na ñattajjhāpanno hoti yasappatto. Yato ca kho, bhikkhave, bhikkhu ñattajjhāpanno hoti yasappatto, athassa idhekacce ādīnavā saṁvijjanti. Tamenaṁ
the venerable attained this skillful state a long time ago, not just recently. They scrutinize further: ‘Are certain dangers found in that venerable mendicant who has achieved fame and renown?’ For, mendicants, so long as a mendicant has not achieved fame and renown, certain dangers are not found in them. But when they achieve fame and renown, those dangers appear. Scrutinizing him they find that those dangers are not found in that venerable mendicant who has achieved fame and renown. They scrut
⚠ 出家者向けの文脈
怒り
中部経典
趣旨一致
長
ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato; ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato. Seyyathāpi, bhikkhave, naḷāgārā vā tiṇāgārā vā aggi mutto kūṭāgārānipi dahati ullittāvalittāni nivātāni phusitaggaḷāni pihitavātapānāni; evameva kho, bhikkhave, yāni kānici bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato; ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato; ye keci upasaggā uppajjanti sabbe te bālato uppajjan
Whatever perils there are, all come from the foolish, not from the astute. Whatever hazards there are, all come from the foolish, not from the astute. It’s like a fire that spreads from a hut made of reeds or grass, and burns down even a bungalow, plastered inside and out, draft-free, with doors fastened and windows shuttered. In the same way, whatever dangers there are, all come from the foolish, not from the astute. Whatever perils there are, all come from the foolish, not from the astute. Wha
怒り
中部経典
趣旨一致
長
“cattārimāni, bhikkhave, bhayāni udakorohante pāṭikaṅkhitabbāni. Katamāni cattāri? Ūmibhayaṁ, kumbhīlabhayaṁ, āvaṭṭabhayaṁ, susukābhayaṁ— imāni, bhikkhave, cattāri bhayāni udakorohante pāṭikaṅkhitabbāni. Evameva kho, bhikkhave, cattārimāni bhayāni idhekacce puggale imasmiṁ dhammavinaye agārasmā anagāriyaṁ pabbajite pāṭikaṅkhitabbāni. Katamāni cattāri? Ūmibhayaṁ, kumbhīlabhayaṁ, āvaṭṭabhayaṁ, susukābhayaṁ. Katamañca, bhikkhave, ūmibhayaṁ? So sikkhaṁ paccakkhāya hīnāyāvattati. Ayaṁ vuccati, bhikkh
“Mendicants, when you go into the water you should anticipate four dangers. What four? The dangers of waves, gharials, whirlpools, and sharks. These are the four dangers that you should anticipate when you go into the water. In the same way, an individual gone forth from the lay life to homelessness in this teaching and training should anticipate four dangers. What four? The dangers of waves, gharials, whirlpools, and sharks. And what, mendicants, is the danger of waves? They resign the training
怒り
中部経典
趣旨一致
長
Lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ— idaṁ vuccatāvuso, akusalamūlaṁ. Katamaṁ panāvuso, saḷāyatanaṁ, katamo saḷāyatanasamudayo, katamo saḷāyatananirodho, katamā saḷāyatananirodhagāminī paṭipadā? Chayimāni, āvuso, āyatanāni— cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ. Nāmarūpasamudayā saḷāyatanasamudayo, nāmarūpanirodhā saḷāyatananirodho, ayameva ariyo aṭṭhaṅgiko maggo saḷāyatananirodhagāminī paṭipadā, seyyathidaṁ— siyā panāvuso …pe… “siyā
Greed, hate, and delusion. This is called the root of the unskillful. But what are the six sense fields? What is their origin, their cessation, and the practice that leads to their cessation? There are these six sense fields. The sense fields of the eye, ear, nose, tongue, body, and mind. The six sense fields originate from name and form. The six sense fields cease when name and form cease. The practice that leads to the cessation of the six sense fields is simply this noble eightfold path …” “M
貪・瞋・癡、これを不善の根と名づく。
さて、六処とは何か。その生起とは何か。その滅とは何か。そして、その滅に至る道とは何か。
これら六処あり。眼処・耳処・鼻処・舌処・身処・意処これなり。六処は名色より生起す。名色の滅するとき、六処もまた滅す。六処の滅に至る道は、まさにこの八聖道に他ならず……
怒り
中部経典
趣旨一致
長
Yampi no saddhā gahapatikā divā vikāle paṇītaṁ khādanīyaṁ bhojanīyaṁ denti tatthapime mukhāvaraṇaṁ maññe karontī’ti. Katamañca, bhikkhave, āvaṭṭabhayaṁ? Sakkā bhoge ca bhuñjituṁ puññāni ca kātun’ti. So sikkhaṁ paccakkhāya hīnāyāvattati. Ayaṁ vuccati, bhikkhave, āvaṭṭabhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. ‘Āvaṭṭabhayan’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: ‘otiṇṇomhi jātiyā jarāya maraṇena sok
And these faithful householders give us delicious fresh and cooked foods at the wrong time of day. But these guys imagine they can gag our mouths!’ And what, mendicants, is the danger of whirlpools? I can both enjoy my wealth and make merit.’ They resign the training and return to a lesser life. This is called one who disavows the training and returns to a lesser life for fear of the danger of whirlpools. ‘Danger of whirlpools’ is a term for the five kinds of sensual stimulation. It’s when a gen
怒り
中部経典
趣旨一致
長
Arakkhiteneva kāyena arakkhitāya vācāya anupaṭṭhitāya satiyā asaṁvutehi indriyehi so tattha passati gahapatiṁ vā gahapatiputtaṁ vā pañcahi kāmaguṇehi samappitaṁ samaṅgībhūtaṁ paricārayamānaṁ. Tassa evaṁ hoti: ‘mayaṁ kho pubbe agāriyabhūtā samānā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārimhā. Saṁvijjanti kho pana me kule bhogā. Katamañca, bhikkhave, susukābhayaṁ? ‘Susukābhayan’ti kho, bhikkhave, mātugāmassetaṁ adhivacanaṁ. Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabba
There they see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation. They think: ‘Formerly, as laypeople, we amused ourselves, supplied and provided with the five kinds of sensual stimulation. And it’s true that my family is wealthy. And what, mendicants, is the danger of sharks? ‘Danger of sharks’ is a term for ladies. It’s when a gentleman has gone forth out of faith from the lay life to homelessness, thinking: ‘I’m swamped by rebirt
怒り
中部経典
趣旨一致
長
Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. 1.5. Kāyānupassanādhātumanasikārapabba Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: ‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa. Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… evampi kho, bhikkhav
And so they meditate observing an aspect of the body internally … That too is how a mendicant meditates by observing an aspect of the body. 1.5. Focusing on the Elements Furthermore, a mendicant examines their own body, whatever its placement or posture, according to the elements: ‘In this body there is the earth element, the water element, the fire element, and the air element.’ It’s as if a deft butcher or butcher’s apprentice were to kill a cow and sit down at the crossroads with the meat cut
以下に翻訳を示します。
かくして比丘は、内なる身体の一側面を観察しながら瞑想する……これもまた、比丘が身体の一側面を観察しながら瞑想する様である。
**一・五 界への専念**
さらに比丘は、いかなる位置にあり、いかなる姿勢をとっていようとも、自らの身体を界に従って審察する。「この身体には、地界・水界・火界・風界がある」と。
譬えば、巧みな屠者あるいは屠者の弟子が、牛を屠りて、その肉を切り分け、四つ辻に座するが如くである。
⚠ 出家者向けの文脈
怒り
中部経典
趣旨一致
長
‘ettāvatā brahmā ca brahmaparisā ca brahmapārisajjā ca saddañca me sossanti, na ca maṁ dakkhantī’ti. ‘Bhavevāhaṁ bhayaṁ disvā, bhavañca vibhavesinaṁ; Bhavaṁ nābhivadiṁ kiñci, nandiñca na upādiyin’ti. Atha kho, bhikkhave, brahmā ca brahmaparisā ca brahmapārisajjā ca acchariyabbhutacittajātā ahesuṁ: ‘acchariyaṁ vata bho, abbhutaṁ vata bho. Samaṇassa gotamassa mahiddhikatā mahānubhāvatā, na ca vata no ito pubbe diṭṭho vā, suto vā, añño samaṇo vā brāhmaṇo vā evaṁ mahiddhiko evaṁ mahānubhāvo yathāyaṁ
my voice would extend so that Divinity, his assembly, and his retinue would hear me, but they would not see me. ‘Seeing the danger in existence— that life in any existence will cease to be— I didn’t affirm any kind of existence, and didn’t grasp at relishing.’ Then the Divinity, his assembly, and his retinue, their minds full of wonder and amazement, thought, ‘Oh lord, how incredible, how amazing! The ascetic Gotama has such psychic power and might! We’ve never before seen or heard of any other
怒り
中部経典
趣旨一致
長
Asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti. Vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti. Avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti. Idha, bhikkhave, bhikkhu 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. Saṅkhittaṁ vā cittaṁ ‘saṅkhi
and mind not immersed in samādhi as ‘mind not immersed in samādhi.’ They know freed mind as ‘freed mind,’ and unfreed mind as ‘unfreed mind.’ It’s when a mendicant understands mind with greed as ‘mind with greed,’ and mind without greed as ‘mind without greed.’ They understand mind with hate as ‘mind with hate,’ and mind without hate as ‘mind without hate.’ They understand mind with delusion as ‘mind with delusion,’ and mind without delusion as ‘mind without delusion.’ They know constricted mind
三昧に入っていない心を「三昧に入っていない心」と知る。解脱した心を「解脱した心」と知り、解脱していない心を「解脱していない心」と知る。比丘が、貪りある心を「貪りある心」と了知し、貪りなき心を「貪りなき心」と了知する。瞋りある心を「瞋りある心」と了知し、瞋りなき心を「瞋りなき心」と了知する。癡ある心を「癡ある心」と了知し、癡なき心を「癡なき心」と了知する。萎縮した心を
⚠ 出家者向けの文脈
怒り
中部経典
趣旨一致
長
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. 1.2. Kāyānupassanāiriyāpathapabba Puna caparaṁ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti. Yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṁ pajānāti. Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṁ vihar
That’s how a mendicant meditates by observing an aspect of the body. 1.2. The Postures Furthermore, when a mendicant is walking they know: ‘I am walking.’ When standing they know: ‘I am standing.’ When sitting they know: ‘I am sitting.’ And when lying down they know: ‘I am lying down.’ Whatever posture their body is in, they know it. And so they meditate observing an aspect of the body internally, externally, and both internally and externally. They meditate observing the body as liable to origi
このようにして、比丘は身体の一側面を観察しながら瞑想する。
**一・二 四威儀**
さらに、比丘は歩くとき「我は歩いている」と知る。立つとき「我は立っている」と知る。坐るとき「我は坐っている」と知る。そして臥すとき「我は臥している」と知る。身体がいかなる威儀にあろうとも、そのことをありのままに知る。
かくして比丘は、内に身を観じ、外に身を観じ、また内外ともに身を観じながら瞑想する。身体が生起する性質を帯びるものであることを観察しながら瞑想し、
⚠ 出家者向けの文脈
怒り
中部経典
趣旨一致
長
Idha no, āvuso, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ yadidaṁ tumhākañceva amhākañcā’ti? Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: ‘vītadosassāvuso, sā niṭṭhā, na sā niṭṭhā sadosassā’ti. ‘Sā panāvuso, niṭṭhā samohassa udāhu vītamohassā’ti? ‘vītamohassāvuso, sā niṭṭhā, na sā niṭṭhā samohassā’ti. ‘Sā panāvuso, niṭṭhā sataṇhassa udāhu vītataṇhassā’ti? ‘vītataṇhassāvuso, sā niṭṭhā, na sā niṭṭhā sataṇhassā’ti. ‘Sā panāvuso, niṭṭhā saupādānassa udāhu anupādānassā’ti? ‘anupā
What, then, is the difference between you and us?’ You should say to them: ‘It’s for those free of hate.’ ‘Is it for the delusional or those free of delusion?’ ‘It’s for those free of delusion.’ ‘Is it for those who crave or those rid of craving?’ ‘It’s for those rid of craving.’ ‘Is it for those who have fuel for grasping or those who do not?’ ‘It’s for those who do not have fuel for grasping.’ ‘Well, reverends, is the goal one or many?’
「では、あなた方と私どもとの間に、いかなる相違があるというのか」と。そなたたちはかく答えるべし。「それは、瞋恚を離れた者のためにある」と。「では、痴闇にある者のためか、それとも痴闇を離れた者のためか」と問われなば、「それは、痴闇を離れた者のためにある」と答えよ。「では、渇愛を抱く者のためか、それとも渇愛を断ち尽くした者のためか」と問われなば、「それは、渇愛を断ち尽くした者のためにある」と答えよ。「では、取の煩いを有する者のためか、それとも取の煩いを有せざる者のためか」と問われなば、「それは、取の煩いを有せざる者のためにある」と答えよ。「されば、尊者たちよ、その目的とするところは一にして同じか、それとも各々異なるものか」と。
怒り
中部経典
趣旨一致
長
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: ‘vītarāgassāvuso, sā niṭṭhā, na sā niṭṭhā sarāgassā’ti. ‘Sā panāvuso, niṭṭhā sadosassa udāhu vītadosassā’ti? Dvemā, bhikkhave, diṭṭhiyo— bhavadiṭṭhi ca vibhavadiṭṭhi ca. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā bhavadiṭṭhiṁ allīnā bhavadiṭṭhiṁ upagatā bhavadiṭṭhiṁ ajjhositā, vibhavadiṭṭhiyā te paṭiviruddhā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā vibhavadiṭṭhiṁ allīnā vibhavadiṭṭhiṁ upagatā vibhavadiṭṭhiṁ ajjhositā
Answering rightly, the wanderers would say: ‘That goal is for those free of greed, not for the greedy.’ ‘Is it for the hateful or those free of hate?’ Mendicants, there are these two views: views favoring existence and views favoring nonexistence. Any ascetics or brahmins who resort to, draw near to, and cling to a view favoring existence will oppose a view favoring nonexistence. Any ascetics or brahmins who resort to, draw near to, and cling to a view favoring nonexistence will oppose a view fa
正しく答えるならば、かの遍歴行者たちはこう言うであろう。「その目標は、貪りを離れた者のためのものであって、貪りある者のためのものではない」と。「では、それは瞋恚ある者のためのものか、それとも瞋恚を離れた者のためのものか」と。
比丘たちよ、ここに二つの見解がある。有見（ゆうけん）と無見（むけん）とである。有見に依拠し、有見に近づき、有見に執着するいかなる沙門・婆羅門も、無見に反対するであろう。無見に依拠し、無見に近づき、無見に執着するいかなる沙門・婆羅門も、有見に反対するであろう。
怒り
中部経典
趣旨一致
長
Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkameyya ‘sāran’ti jānamāno. Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: ‘aññāsi vatāyaṁ bhavaṁ puriso sāraṁ, aññāsi phegguṁ, aññāsi tacaṁ, aññāsi papaṭikaṁ, aññāsi sākhāpalāsaṁ. Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkanto “sāran”ti jānamāno. Yañcassa sārena s
Suppose there was another person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. He’d cut out just the heartwood and leave knowing it was heartwood. If a person with clear eyes saw him they’d say: ‘This gentleman knows what heartwood, softwood, bark, shoots, or branches and leaves are. That’s why he cut out just the heartwood and left knowing it was heartwood. Whatever he needs to make from heartwood, he will succeed.’ In th
怒り
中部経典
趣旨一致
長
So evamāha: ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti. Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Ayaṁ vuccati, bhikkhave, puggalo attantapo ca attaparitāpanānuyo
He says: ‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’ 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, bu
⚠ 自己責任論に誤解されやすい
怒り
中部経典
趣旨一致
長
Tasseva kho pana pubbe aviddasuno avijjā hoti sammoho. Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Tasmā evaṁ samannāgato bhikkhu iminā paramena upasamādhiṭṭhānena samannāgato hoti. Eso hi, bhikkhu, paramo ariyo upasamo yadidaṁ— rāgadosamohānaṁ upasamo. ‘Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti— iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. Tena kho pana samayena pukkusāti nāma kulaputto bhagavantaṁ uddissa saddh
In their ignorance, they used to be ignorant, full of delusion. That has been cut off at the root, made like a palm stump, obliterated so it’s unable to arise in the future. Therefore a mendicant thus endowed is endowed with the ultimate foundation of peace. For this is the ultimate noble peace, namely, the pacification of greed, hate, and delusion. ‘Do not neglect wisdom; preserve truth; foster generosity; and train only for peace.’ That’s what I said, and this is why I said it. Now at that tim
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）