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gandhānaṁ tveva … rasānaṁ tveva … phoṭṭhabbānaṁ tveva … dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati upekkhā. ‘Tatra idaṁ nissāya idaṁ pajahathā’ti— Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti. Tatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma yāni cha nekkhammasitāni somanassāni tāni pajahatha, tāni samatikkamatha. Evamete
smells … tastes … touches … ideas—their perishing, fading away, and cessation—equanimity arises as you truly understand through right understanding that both formerly and now all those ideas are impermanent, suffering, and perishable. ‘Therein, relying on this, give up that.’ That’s how they are given up. Therein, by relying on the six kinds of renunciate equanimity, give up the six kinds of renunciate happiness. That’s how they are given up. That’s what I said, but why did I say it? Therein, by
苦しみ
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‘Ūmibhayan’ti kho, bhikkhave, kodhupāyāsassetaṁ adhivacanaṁ. Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Tamenaṁ tathā pabbajitaṁ samānaṁ sabrahmacārī ovadanti, anusāsanti: ‘evaṁ te abhikkamitabbaṁ, evaṁ te paṭikkamitabbaṁ, evaṁ te ālokitabbaṁ, evaṁ te vilokitabbaṁ, evaṁ te samiñjitab
‘Danger of waves’ is a term for anger and distress. It’s when a gentleman has gone forth out of faith from the lay life to homelessness, thinking: ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. Hopefully I can make an end to this entire mass of suffering.’ When they’ve gone forth, their spiritual companions advise and instruct them: ‘You should go out like this, and come back like that. You should lo
苦しみ
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So sikkhaṁ paccakkhāya hīnāyāvattati. Ayaṁ vuccati, bhikkhave, kumbhīlabhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. ‘Kumbhīlabhayan’ti kho, bhikkhave, odarikattassetaṁ adhivacanaṁ. Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Tamenaṁ tathā pabbajitaṁ samānaṁ sabrahmacārī ovadanti an
They resign the training and return to a lesser life. This is called one who disavows the training and returns to a lesser life because they’re afraid of the danger of gharials. ‘Danger of gharials’ is a term for gluttony. It’s when a gentleman has gone forth out of faith from the lay life to homelessness, thinking: ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. Hopefully I can make an end to this en
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Chayimā, ānanda, dhātuyo— pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu. Imā kho, ānanda, cha dhātuyo yato jānāti passati— ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti. “Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti? “Siyā, ānanda. Chayimā, ānanda, dhātuyo— sukhadhātu, dukkhadhātu, somanassadhātu, domanassadhātu, upekkhādhātu, avijjādhātu. Imā kho, ānanda, cha dhātuyo yato jānāti passati— ettāvatāpi kho, ānanda, ‘dhā
There are these six elements: the elements of earth, water, fire, air, space, and consciousness. When a mendicant knows and sees these six elements, they’re qualified to be called ‘skilled in the elements’.” “But sir, could there be another way in which a mendicant is qualified to be called ‘skilled in the elements’?” “There could, Ānanda. There are these six elements: the elements of pleasure, pain, happiness, sadness, equanimity, and ignorance. When a mendicant knows and sees these six element
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Idampi vuccati, brāhmaṇa …pe… Puna caparaṁ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. So anekavihitaṁ pubbeni
This too is what is called ‘a footprint of the Realized One’ … Furthermore, 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, without pleasure or pain, with pure equanimity and mindfulness. This too is what is called ‘a footprint of the Realized One’ … When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturb
以上もまた「如来の足跡」と呼ばれるものである……
さらに、楽を捨て苦を捨て、かつての喜びと憂いとがすでに滅し去ることによって、比丘は第四禅に入り、そこに住する。その禅は苦もなく楽もなく、捨と念との清浄なるものである。以上もまた「如来の足跡」と呼ばれるものである……
このようにして、その心が三昧に深く沈潜し――清浄にして、光明に満ち、垢穢なく、随煩悩を離れ、柔軟にして、堪能にして、安住し、動揺することなき――
⚠ 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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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 pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi. Na tveva tāva ariyasāvak
They truly understand: ‘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 truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements.’ This, brahmin, is what is called ‘a footprint of the Realized One’ and also ‘a trace of the Realized One’ and also ‘a ma
彼らは真に了知する。「これが苦である」と……「これが苦の生起である」と……「これが苦の滅である」と……「これが苦の滅に至る道である」と。彼らは真に了知する。「これが漏である」と……「これが漏の生起である」と……「これが漏の滅である」と……「これが漏の滅に至る道である」と。婆羅門よ、これこそが「如来の足跡」とも呼ばれ、「如来の痕跡」とも呼ばれ、また「如来の……」とも呼ばれるものである。
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Puna caparaṁ, bhikkhave, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. Ime kho, bhikkhave, cha sāraṇīyā dhammā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattanti. “chayime, bhikkhave, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁ
Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who practices it to the complete ending of suffering. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. These six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. “Mendicants, these
⚠ 出家者向けの文脈
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Seyyathāpi, bhikkhave, kūṭāgārassa etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghāṭanikaṁ yadidaṁ kūṭaṁ; evameva kho, bhikkhave, imesaṁ channaṁ sāraṇīyānaṁ dhammānaṁ etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghāṭanikaṁ yadidaṁ yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya. Kathañca, bhikkhave, yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya? Sace, bhikkhave, bhikkhu paralokacintāya pasuto hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu bhaṇḍanajāto kalahajāto
It’s like a bungalow. The roof-peak is the chief point, which holds and binds everything together. In the same way, of these six warm-hearted qualities, the chief is the view that is noble and emancipating, and delivers one who practices it to the complete ending of suffering. It holds and binds everything together. And how does the view that is noble and emancipating lead one who practices it to the complete ending of suffering? pursuing speculation about the next world, or fighting, quarreling
⚠ 出家者向けの文脈
苦しみ
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趣旨一致
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Sudassano piyadassī ca susambuddho; Gandhāro piṇḍolo upāsabho ca, Nīto tatho sutavā bhāvitatto. Sumbho subho matulo aṭṭhamo ca, Aṅgo ca paṅgo ca guttijito ca; Passi jahi upadhidukkhamūlaṁ, Aparājito mārabalaṁ ajesi. Satthā pavattā sarabhaṅgo lomahaṁso, Uccaṅgamāyo asito anāsavo; Manomayo mānacchido ca bandhumā,
Sudassana, and Piyadassin the awakened; Gandhāra, Piṇḍola, and Upāsabha, Nīta, Tatha, Sutavā, and Bhāvitatta. Sumbha, Subha, Methula, and Aṭṭhama, Aṅga and Paṅga, and Guttijita too; Passin gave up attachment, suffering’s root, while Aparājita defeated Māra’s power. Satthar, Pavattar, Sarabhaṅga, Lomahaṁsa, Uccaṅgamāya, Asita, Anāsava, Manomaya, and Bandhumā the cutter of conceit,
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so bhagavatā byākato— tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā: ‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo …pe… evaṁpañño … evaṁvihārī … evaṁvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati. Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti. Idhānuruddhā, bhikkhu suṇāti: ‘ittha
The Buddha has declared that, with the ending of three fetters, and the weakening of greed, hate, and delusion, he’s a once-returner. He’ll come back to this world once only, then make an end of suffering.’ And he’s either seen for himself, or heard from someone else, that that venerable had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that monk’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end. That too is how a monk l
⚠ 出家者向けの文脈
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Bodhi mahānāmo athopi uttaro, Kesī sikhī sundaro dvārabhājo; Tissūpatissā bhavabandhanacchidā, Upasikhi taṇhacchido ca sikhari. Buddho ahu maṅgalo vītarāgo, Paccekabuddhā bhavanettikhīṇā, Usabhacchidā jāliniṁ dukkhamūlaṁ; Santaṁ padaṁ ajjhagamopanīto, Uposatho sundaro saccanāmo. Jeto jayanto padumo uppalo ca,
Bodhi, Mahānāma, and also Uttara, Kesī, Sikhī, Sundara, and Bhāradvāja, Tissa and Upatissa, <j>who’ve both cut the bonds to rebirth, Upasīdarī and Sīdarī, who’ve both cut off craving. Maṅgala was awakened, free of greed, Independent Buddhas, enders of the leash to existence; Usabha cut the net, the root of suffering, Upanīta who attained the state of peace, Uposatha, Sundara, and Saccanāma. Jeta, Jayanta, Paduma, and Uppala;
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Nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. Idha, bhikkhave, bhikkhu sukhaṁ vā vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti. Dukkhaṁ vā vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. Adukkhamasukhaṁ vā vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. Sāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti. Nirāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ sukhaṁ vedanaṁ v
When they feel a neutral feeling not of the flesh, they know: ‘I feel a neutral feeling not of the flesh.’ It’s when a mendicant who feels a pleasant feeling knows: ‘I feel a pleasant feeling.’ When they feel a painful feeling, they know: ‘I feel a painful feeling.’ When they feel a neutral feeling, they know: ‘I feel a neutral feeling.’ When they feel a pleasant feeling of the flesh, they know: ‘I feel a pleasant feeling of the flesh.’ When they feel a pleasant feeling not of the flesh, they kn
肉欲によらぬ捨受を感じるとき、「我は肉欲によらぬ捨受を感じている」と知る。すなわち、比丘が楽受を感じるとき、「我は楽受を感じている」と知る。苦受を感じるとき、「我は苦受を感じている」と知る。捨受を感じるとき、「我は捨受を感じている」と知る。肉欲による楽受を感じるとき、「我は肉欲による楽受を感じている」と知る。肉欲によらぬ楽受を感じるとき、「我は肉欲によらぬ楽受を感じている」と知る。
⚠ 出家者向けの文脈
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“Seyyathāpi, āvuso, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni sabbāni tāni hatthipade samodhānaṁ gacchanti, hatthipadaṁ tesaṁ aggamakkhāyati yadidaṁ mahantattena; evameva kho, āvuso, ye keci kusalā dhammā sabbete catūsu ariyasaccesu saṅgahaṁ gacchanti. Katamesu catūsu? Dukkhe ariyasacce, dukkhasamudaye ariyasacce, dukkhanirodhe ariyasacce, dukkhanirodhagāminiyā paṭipadāya ariyasacce. Katamā cāvuso, vāyodhātu? Vāyodhātu siyā ajjhattikā, siyā bāhirā. Katamā cāvuso, ajjhattikā vāyodhātu? Yaṁ ajjhat
“The footprints of all creatures that walk can fit inside an elephant’s footprint, so an elephant’s footprint is said to be the biggest of them all. In the same way, all skillful qualities are included in the four noble truths. What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. And what is the air element? The air element may be interior or exterior. And what is the interior air element? Anythi
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Idhānuruddhā, bhikkhunī suṇāti: ‘itthannāmā bhikkhunī kālaṅkatā; sā bhagavatā byākatā— tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāminī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā: ‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā …pe… evaṁpaññā … evaṁvihārinī … evaṁvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati. Evampi kho, anu
Take a nun who hears this: ‘The nun named so-and-so has passed away. The Buddha has declared that, with the ending of three fetters, and the weakening of greed, hate, and delusion, she’s a once-returner. She’ll come back to this world once only, then make an end of suffering.’ And she’s either seen for herself, or heard from someone else, that that sister had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that nun’s faith, ethics, learning, generosity, a
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
長
“No hidaṁ, bhante. Taṁ kissa hetu? Aduñhi, bhante, allaṁ kaṭṭhaṁ sasnehaṁ tañca pana udake nikkhittaṁ, yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho. Ayaṁ kho maṁ, rājakumāra, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Aparā
“No, sir. Why is that? Because it’s a green, sappy log, and it’s lying in the water. That person will eventually get weary and frustrated.” “In the same way, there are ascetics and brahmins who don’t live withdrawn in body and mind from sensual pleasures. They haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings because of their efforts, they are incapable
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Idhānuruddhā, upāsikā suṇāti: ‘itthannāmā upāsikā kālaṅkatā; sā bhagavatā byākatā— tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāminī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā: ‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā … evaṁpaññā … evaṁvihārinī … evaṁvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati. Evampi kho, anuruddhā,
Take a laywoman who hears this: ‘The laywoman named so-and-so has passed away. The Buddha has declared that, with the ending of three fetters, and the weakening of greed, hate, and delusion, she’s a once-returner. She’ll come back to this world once only, then make an end of suffering.’ And she’s either seen for herself, or heard from someone else, that that sister had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that laywoman’s faith, ethics, learning
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長
Desentopi hi, pāpima, tathāgato sāvakānaṁ dhammaṁ tādisova adesentopi hi, pāpima, tathāgato sāvakānaṁ dhammaṁ tādisova. Upanentopi hi, pāpima, tathāgato sāvake tādisova, anupanentopi hi, pāpima, tathāgato sāvake tādisova. Taṁ kissa hetu? Tathāgatassa, pāpima, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā— te pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Seyyathāpi, pāpima, tālo matthakacchinno abhabbo puna virūḷhiyā; evameva kho, pāpima,
The Realized One remains such whether or not he teaches disciples. The Realized One remains as such whether or not he presents the teaching to disciples. Why is that? Because the Realized One has given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. He has cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future. Just as a palm tree with its crown cut
苦しみ
中部経典
趣旨一致
長
So kho ahaṁ, rājakumāra, mukhato ca nāsato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti; Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. Tassa mayhaṁ, rājakumāra, etadahosi: ‘yannūnāha
So I cut off my breathing through my mouth and nose. But then winds came out my ears making a loud noise, like the puffing of a blacksmith’s bellows. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. Then it occurred to me, ‘Why don’t I keep practicing the breathless absorption?’ So I cut off my breathing through my mouth and nose and ears. But then severe winds gr
苦しみ
中部経典
趣旨一致
長
Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo. Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ, so dukkhanirodho’ti. Ajjhattikañceva, āvuso, sotaṁ aparibhinnaṁ hoti …pe… Katamañcāvuso, dukkhaṁ ariyasaccaṁ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ; saṅkhittena, pañcupādānakkhandhā dukkhā. Katame cāvuso, pañcupādānakkhandhā? Seyyathidaṁ—rūpupādānakkh
The desire, clinging, attraction, and attachment for these five grasping aggregates is the origin of suffering. Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’ Though the ear … And what is the noble truth of suffering? Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are s
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
長
Tassa mayhaṁ, rājakumāra, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Seyyathāpi, rājakumāra, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippass
Then it occurred to me, ‘Why don’t I keep practicing the breathless absorption?’ So I cut off my breathing through my mouth and nose and ears. But then I got a severe headache, like a strong man was tightening a strong leather strap around my head. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. Then it occurred to me, ‘Why don’t I keep practicing the breathless
経典データの出典: SuttaCentral（CC0ライセンス）