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苦しみ
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Yā vedanāsu nandī tadupādānaṁ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassa
Relishing feelings is grasping. Their grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … But consider when a Realized One arises in the world, perfected, a
苦しみ
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tatra ce jano tajjaṁ tassāruppaṁ kathaṁ manteti. Sace, bhikkhave, bālo pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti. Tatra, bhikkhave, bālassa evaṁ hoti: ‘yaṁ kho jano tajjaṁ tassāruppaṁ kathaṁ manteti, saṁvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmī’ti. Idaṁ, bhikkhave, bālo paṭhamaṁ diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedeti. Puna caparaṁ, bhikkhave, paṇḍitaṁ pīṭhasamārūḷhaṁ vā mañcasamārūḷhaṁ vā chamāyaṁ vā semāna
where people are discussing what is proper and fitting. And suppose that fool is someone who kills living creatures, steals, commits sexual misconduct, lies, and consumes beer, wine, and liquor intoxicants. Then that fool thinks, ‘These people are discussing what is proper and fitting. But those bad things are found in me and I exhibit them!’ This is the first kind of suffering and sadness that a fool experiences in this very life. Furthermore, when an astute person is resting on a chair or a be
苦しみ
中部経典
趣旨一致
長
Natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti. Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti? “Evaṁ, bhante”. Te evamāhaṁsu: ‘atthi hetu, atthi paccayo sattānaṁ saṅkilesāya; sahetū sappaccayā sattā saṅkilissanti. Atthi hetu, atthi pacc
There is no power, no energy, no human strength or vigor. All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth.’ And there are some ascetics and brahmins whose doctrine directly contradicts this. Don’t these doctrines directly contradict each other?” “Yes, sir.” They say: ‘There is a cause and reason for the corruption of sentient beings. Senti
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趣旨一致
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Atthi balaṁ, atthi vīriyaṁ, atthi purisathāmo, atthi purisaparakkamo; na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti. Taṁ kiṁ maññatha, gahapatayo, “Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya; tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme abhinivajjetvā yamidaṁ kāyaduccaritaṁ, v
There is power, energy, human strength and vigor. It is not the case that all sentient beings, all living creatures, all beings, all souls lack control, power, and energy, or that, molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth.’ What do you think, householders? “Since this is so, consider those ascetics and brahmins whose view is that there’s no cause or reason for the corruption of sentient beings, etc. You can expect that they will
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“Sukhadukkhī, bhante”. “Taṁ kiṁ maññasi, udāyi, yasmiṁ samaye aññataraṁ tapoguṇaṁ samādāya vattati, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti? “Sukhadukkhī, bhante”. “Taṁ kiṁ maññasi, udāyi, api nu kho vokiṇṇasukhadukkhaṁ paṭipadaṁ āgamma ekantasukhassa lokassa sacchikiriyā hotī”ti? yasmiṁ samaye pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti? “Sukhadukkhī, bhante”. “Taṁ kiṁ maññasi, udāyi, yasmiṁ samaye adinnādānaṁ pahāya a
“It has both pleasure and pain.” “What do you think, Udāyī? On an occasion when someone undertakes and follows some kind of mortification, is their self perfectly happy at that time, or does it have both pleasure and pain?” “It has both pleasure and pain.” “What do you think, Udāyī? Is a perfectly happy world realized by relying on a practice of mixed pleasure and pain?” On an occasion when someone refrains from killing living creatures, is their self perfectly happy at that time, or does it hav
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“Taṁ kiṁ maññasi, udāyi, yasmiṁ samaye kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti? “Taṁ kiṁ maññasi, udāyi, yasmiṁ samaye musāvādaṁ pahāya musāvādā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti? “Acchidaṁ bhagavā kathaṁ, acchidaṁ sugato kathan”ti. “Kiṁ pana tvaṁ, udāyi, vadesi: “Amhākaṁ, bhante, sake ācariyake evaṁ hoti: ‘atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sac
sexual misconduct … lying, is their self perfectly happy at that time, or does it have both pleasure and pain?” “The Blessed One has cut short the discussion! The Holy One has cut short the discussion!” “But Udāyī, why do you say this?” “Sir, it says this in our own tradition: ‘There is a world of perfect happiness. And there is a grounded practice for realizing a world of perfect happiness.’ But when pursued, pressed, and grilled on our own tradition, we turned out to be vacuous, hollow, and mi
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Atha kho sakuludāyī paribbājako te paribbājake appasadde katvā bhagavantaṁ etadavoca: “kittāvatā panāssa, bhante, ekantasukho loko sacchikato hotī”ti? “Idhudāyi, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ … upasampajja viharati. Yā tā devatā ekantasukhaṁ lokaṁ upapannā tāhi devatāhi saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati. Ettāvatā khvāssa, udāyi, ekantasukho loko sacchikato hotī”ti. “Etassa nūna, bhante, ekantasukhassa lokassa sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṁ c
Then Sakuludāyī, having quieted those wanderers, said to the Buddha, “Well sir, at what point is a perfectly happy world realized?” “It’s when, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption. There are deities who have been reborn in a perfectly happy world. That mendicant associates with them, converses, and engages in discussion. It’s at this point that a perfectly happy world has been reali
⚠ 出家者向けの文脈
苦しみ
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Taṁ, bhikkhave, attavādupādānaṁ upādiyetha, yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā. Passatha no tumhe, bhikkhave, taṁ attavādupādānaṁ yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? “No hetaṁ, bhante”. “Sādhu, bhikkhave. Ahampi kho taṁ, bhikkhave, attavādupādānaṁ na samanupassāmi yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā. Taṁ, bhikkhave, diṭṭhinissayaṁ nissayetha yaṁsa diṭṭhiniss
It would make sense to grasp at a theory of self that didn’t give rise to sorrow, lamentation, pain, sadness, and distress. But do you see any such theory of self?” “No, sir.” “Good, mendicants! I also can’t see any such theory of self. It would make sense to rely on a view that didn’t give rise to sorrow, lamentation, pain, sadness, and distress. But do you see any such view to rely on?” “No, sir.” “Good, mendicants! I also can’t see any such view to rely on.
悲嘆・憂悩・苦痛・愁傷・絶望を生ぜしめることなき我論があるならば、それに執著することも道理にかなうであろう。しかし、汝らはそのような我論を見出すことができるか。」「いいえ、世尊よ。」「善きかな、比丘らよ。我もまた、そのような我論を見出すことができぬ。悲嘆・憂悩・苦痛・愁傷・絶望を生ぜしめることなき見解があるならば、それに依拠することも道理にかなうであろう。しかし、汝らはそのような依拠すべき見解を見出すことができるか。」「いいえ、世尊よ。」「善きかな、比丘らよ。我もまた、そのような依拠すべき見解を見出すことができぬ。
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saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti, vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti, Anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭ
constricted mind … scattered mind … They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I
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saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “Dukkhaṁ, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ— etaṁ mama, esohamasmi, eso me attā”ti? “No hetaṁ, bhante”. rūpaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante”.
choices … consciousness permanent or impermanent?” “Impermanent, sir.” “But if it’s impermanent, is it suffering or happiness?” “Suffering, sir.” “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?” “No, sir.” Is form permanent or impermanent?” “Impermanent, sir.”
「……意識は常住なりや、無常なりや」と。
「無常にございます、尊者よ」と。
「されば、無常なるものは、苦なりや、楽なりや」と。
「苦にございます、尊者よ」と。
「されば、無常にして、苦にして、壊滅する性のものを、『これは我がものなり、これは我なり、これは我が自己なり』と観ずることは、果たして適いたることなりや」と。
「否、尊者よ、それは適いたることにはございません」と。
「色は常住なりや、無常なりや」と。
「無常にございます、尊者よ」と。
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Atha ca panāyaṁ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṁ pasavati. Tañhi tassa moghapurisassa bhavissati dīgharattaṁ ahitāya dukkhāya. “Yaṁ yadeva, bhikkhave, paccayaṁ paṭicca uppajjati viññāṇaṁ, tena teneva viññāṇantveva saṅkhyaṁ gacchati. sakalikañca paṭicca aggi jalati, sakalikaggitveva saṅkhyaṁ gacchati; tiṇañca paṭicca aggi jalati, tiṇaggitveva saṅkhyaṁ gacchati; gomayañca paṭicca aggi jalati, gomayaggitveva saṅkhyaṁ gacchati;
But still this Sāti misrepresents me by his wrong grasp, harms himself, and brims with much wickedness. This will be for his lasting harm and suffering. Consciousness is reckoned according to the very same condition dependent upon which it arises. A fire that burns dependent on twigs is reckoned as a twig fire. A fire that burns dependent on grass is reckoned as a grass fire. A fire that burns dependent on cow-dung is reckoned as a cow-dung fire. A fire that burns dependent on husks is reckoned
⚠ 出家者向けの文脈
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Idampi, bhikkhave, bālo dutiyaṁ diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedeti. Puna caparaṁ, bhikkhave, rañño cakkavattissa gahapatiratanaṁ pātubhavati. ‘alamettāvatā, mahārāja. Katamettāvatā, mahārāja. Pūjitamettāvatā, mahārājā’ti. Rājā cakkavattī evamāha: ‘alamettāvatā, gahapati. Katamettāvatā, gahapati. Pūjitamettāvatā, gahapatī’ti. Rañño, bhikkhave, cakkavattissa evarūpaṁ gahapatiratanaṁ pātubhavati. Tassa kammavipākajaṁ dibbacakkhu pātubhavati, yena nidhiṁ passati sassāmikampi assāmikamp
This is the second kind of suffering and sadness that a fool experiences in this very life. Next, the householder-treasure appears to the wheel-turning monarch. ‘Is this sufficient, great king? Has enough been done, great king, enough offered?’ The wheel-turning monarch said, ‘That is sufficient, householder. Enough has been done, enough offered.’ Such is the householder-treasure that appears to the wheel-turning monarch. The power of clairvoyance manifests in him as a result of past deeds, by w
⚠ 自己責任論に誤解されやすい
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“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “Dukkhaṁ, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ— etaṁ mama, esohamasmi, eso me attā”ti? “No hetaṁ, bhante”. “Taṁ kiṁ maññatha, bhikkhave, “Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ, ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Yā kāci vedanā
“But if it’s impermanent, is it suffering or happiness?” “Suffering, sir.” “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?” “No, sir.” “What do you think, mendicants? “So, mendicants, you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> form—with right understanding: ‘This is not mine, I am not this, this is not m
「しかし、もし無常であるならば、それは苦であるか、幸福であるか」「苦でございます、尊者よ」「しかし、もし無常であり、苦であり、滅するものであるならば、それを『これは我がものなり、我はこれなり、これは我が自己なり』と見なすことは適当であるか」「いいえ、尊者よ、それは適当ではございません」「比丘たちよ、汝らはいかに思うか。されば比丘たちよ、汝らはいかなる種類の色をも――過去・未来・現在のもの、内なるもの・外なるもの、粗大なるもの・微細なるもの、劣れるもの・優れるもの、遠きもの・近きもの――すべての色を、正しき智慧をもって如実に見なければならない。すなわち、『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。」
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rukkhaphalūpamā kāmā vuttā bhagavatā … asisūnūpamā kāmā vuttā bhagavatā … sattisūlūpamā kāmā vuttā bhagavatā … sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti. Evampi kho ariṭṭho bhikkhu gaddhabādhipubbo tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati: “saccaṁ kira te, āvuso ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: Yato kho te bhikkhū nāsakkhiṁsu ariṭṭhaṁ bhikkhuṁ gaddhab
fruit on a tree … a butcher’s knife and chopping board … swords and spears … a snake’s head, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.” But even though the mendicants pursued, pressed, and grilled him in this way, Ariṭṭha obstinately stuck to his misconception and insisted on it. “Is it really true, Reverend Ariṭṭha, that you have such a harmful misconception: When they weren’t able to dissuade A
以下に翻訳を示します。
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木になる果実……肉屋の刀と俎板……剣と槍……蛇の頭、と。世尊は、欲楽はわずかな満足しかもたらさず、多くの苦しみと悩みをもたらすものであり、それはますます多くの過患に満ちていると説かれた。」しかしながら、比丘たちがこのようにアリッタを追い詰め、問い詰め、責め続けたにもかかわらず、アリッタはかたくなに己の邪見に固執し、それを主張してやまなかった。「アリッタ尊者よ、あなたは本当にかかる有害な邪見を抱いているのか。比丘たちがアリッタを翻意させることができなかったとき——
⚠ 出家者向けの文脈
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“mā hevaṁ, āvuso ariṭṭha, avaca, mā bhagavantaṁ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā … Ayaṁ vuccati, bhikkhave, bhikkhu ukkhittapaligho itipi, saṅkiṇṇaparikkho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro v
“Don’t say that, Ariṭṭha! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. In many ways the Buddha has said that obstructive acts are obstructive, and that they really do obstruct the one who performs them. The Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. With the similes of a skeleton … Such a mendicant is one who is called ‘one who has
「アリッタよ、そのようなことを言ってはなりません！仏陀を誇りに思ってなどいません。仏陀を誤り伝えることは善いことではありません。そして仏陀はそのようなことを説かれません。仏陀は多くの方便をもって、障碍となる行為は障碍であり、それを行う者を真に妨げるものであると説かれました。仏陀は、欲楽は少しの喜びをもたらすに過ぎず、多くの苦と悩みを与えるものであり、さらにはあらゆる過患に満ちていると説かれます。骸骨の譬えをもって……このような比丘こそが、『〔諸障碍を〕取り除いた者』と呼ばれるのです。」
⚠ 出家者向けの文脈
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趣旨一致
長
Tatra, bhikkhave, bālassa evaṁ hoti: ‘akataṁ vata me kalyāṇaṁ, akataṁ kusalaṁ, akataṁ bhīruttāṇaṁ; kataṁ pāpaṁ, kataṁ luddaṁ, kataṁ kibbisaṁ. Yāvatā, bho, akatakalyāṇānaṁ akatakusalānaṁ akatabhīruttāṇānaṁ katapāpānaṁ kataluddānaṁ katakibbisānaṁ gati taṁ gatiṁ pecca gacchāmī’ti. So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. Idampi, bhikkhave, bālo tatiyaṁ diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedeti. Sa kho so, bhikkhave, bālo kāyena duccaritaṁ caritvā vācāya duccaritaṁ c
Then that fool thinks, ‘Alas, I haven’t done good and skillful things that keep me safe. And I have done bad things, violence and sin. When I depart, I’ll go to the place where people who’ve done such things go.’ They sorrow and wail and lament, beating their breasts and falling into confusion. This is the third kind of suffering and sadness that a fool experiences in this very life. Having done bad things by way of body, speech, and mind, when their body breaks up, after death, they’re reborn i
苦しみ
中部経典
趣旨一致
長
anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati— ime dhammā na manasikaraṇīyā, ye dhamme na manasi karoti. Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīy
desire to be reborn, and ignorance. These are the things to which they don’t apply the mind and should not. And what are the things to which they do apply the mind and should? They are the things that, when the mind is applied to them, do not give rise to unarisen defilements and give up arisen defilements: the defilements of sensual desire, desire to be reborn, and ignorance. They rationally apply the mind: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suff
再生への欲望、そして無明である。これらは、彼らが作意を向けず、また向けるべきでないものである。では、彼らが作意を向け、また向けるべきものとは何か。それは、作意を向けることによって、未生の煩悩を生じさせず、既生の煩悩を断ずるものである。すなわち、欲愛の漏、有愛の漏、そして無明の漏である。彼らは如理作意をもって思惟する。「これは苦である」……「これは苦の集である」……「これは苦の滅である」
苦しみ
中部経典
趣旨一致
長
saṅkhāre paṭicca … viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ viññāṇe assādo. Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ viññāṇe ādīnavo. Yo viññāṇe chandarāgavinayo chandarāgappahānaṁ, idaṁ viññāṇe nissaraṇan”ti. Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ? Ko saññāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ? Ko saṅkhāresu assādo, ko ādīnavo, kiṁ nissaraṇaṁ? Ko viññāṇe assādo, ko ādīnavo, kiṁ nissaraṇan”ti? “Yaṁ kho, bhikkhu, rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ rūpe a
choices … consciousness: this is its gratification. That consciousness is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for consciousness: this is its escape.” feeling, perception, choices, and consciousness?” “The pleasure and happiness that arise from form: this is its gratification. That form is impermanent, suffering, and perishable: this is its drawback.
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
長
‘gacchatha, bho, taṁ purisaṁ sāyanhasamayaṁ sattisatena hanathā’ti. Tamenaṁ sāyanhasamayaṁ sattisatena haneyyuṁ. Taṁ kiṁ maññatha, bhikkhave, “Seyyathāpi, bhikkhu, coraṁ āgucāriṁ gahetvā rañño dasseyyuṁ: api nu so puriso tīhi sattisatehi haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyethā”ti? “Ekissāpi, bhante, sattiyā haññamāno so puriso tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyetha, ko pana vādo tīhi sattisatehī”ti? ‘ayaṁ kho, deva, coro āgucārī, imassa yaṁ icchasi taṁ daṇḍaṁ paṇehī’ti
‘Go, my men, and strike this man in the late afternoon with a hundred spears!’ The king’s men did as they were told. What do you think, mendicants? “Suppose they arrest a bandit, a criminal and present him to the king, saying, Would that man experience pain and distress from being struck with three hundred spears?” “Sir, that man would experience pain and distress from being struck with one spear, let alone three hundred spears!” ‘Your Majesty, this is a bandit, a criminal. Punish him as you wil
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
長
‘ayaṁ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti’. Evameva kho, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… nāparaṁ itthattāyāti pajānāti. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. ‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ
‘This lake is transparent, clear, and unclouded. And here are the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still.’ In the same way, a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’ They understand: ‘… there is nothing further for this place.’ They truly understand: ‘This is suffering’ … ‘This is the origin
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）