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苦しみ
中部経典
趣旨一致
長
So ñāṇadassanaṁ ārādheti. So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo. So tena ñāṇadassanena na attānukkaṁseti, na paraṁ vambheti. Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, Katame ca, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca? appeva nāma ima
They achieve knowledge and vision. They’re happy with that, but they haven’t got all they wished for. They don’t glorify themselves and put others down on account of that. They don’t become lazy and slack regarding their knowledge and vision, but generate enthusiasm and try to realize those things that are better and finer. ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. And what are those things that
苦しみ
中部経典
趣旨一致
中
Majjhe sarassa tiṭṭhanti, kaṇha dukkhaṁ nigacchasi. vimānā kappaṭṭhāyino; Veḷuriyavaṇṇā rucirā, accimanto pabhassarā; Accharā tattha naccanti, puthu nānattavaṇṇiyo. Yo etamabhijānāti, bhikkhu buddhassa sāvako; Tādisaṁ bhikkhumāsajja,
There are mansions that last an eon you’ll fall into suffering. standing in the middle of a lake. Sapphire-colored, brilliant, they sparkle and shine. Dancing there are nymphs shining in all different colors. Dark One, if you attack a mendicant who directly knows this, a disciple of the Buddha,
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
長
Kathañca, bhikkhave, ussādanā ca hoti apasādanā ca, no ca dhammadesanā? ‘Yesaṁ kesañci bhavasaṁyojanaṁ appahīnaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti— iti vadaṁ ittheke apasādeti. ‘Yesaṁ kesañci bhavasaṁyojanaṁ pahīnaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti— iti vadaṁ ittheke ussādeti. Evaṁ kho, bhikkhave, ussādanā ca hoti apasādanā ca, no ca dhammadesanā. ‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ anuyuttā hīnaṁ gammaṁ pothujjanikaṁ a
And how is there flattering and rebuking without teaching Dhamma? ‘All those who have not given up the fetter of continued existence are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’ In speaking like this, one rebukes some here. ‘All those who have given up the fetter of continued existence are free of pain, harm, stress, and fever, and they are practicing the right way.’ In speaking like this, one flatters some here. That’s how there is flattering and rebuking
苦しみ
中部経典
趣旨一致
中
Yo ve buddhena codito, bhikkhu saṅghassa pekkhato; Migāramātupāsādaṁ, pādaṅguṭṭhena kampayi. Yo etamabhijānāti, bhikkhu buddhassa sāvako; Tādisaṁ bhikkhumāsajja, kaṇha dukkhaṁ nigacchasi. Yo vejayantaṁ pāsādaṁ, pādaṅguṭṭhena kampayi;
I’m the one who, urged by the Buddha, shook the stilt longhouse of Migāra’s mother with his big toe as the Saṅgha of mendicants watched. Dark One, if you attack a mendicant who directly knows this, a disciple of the Buddha, you’ll fall into suffering. I’m the one who shook the Palace of Victory with his big toe
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
長
‘Ye attakilamathānuyogaṁ anuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti— iti vadaṁ ittheke apasādeti. ‘Ye attakilamathānuyogaṁ ananuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti— iti vadaṁ ittheke ussādeti. Kathañca, bhikkhave, nevussādanā hoti na apasādanā, dhammadesanā ca? ‘Ye attakilamathānuyogaṁ anuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā sa
‘All those who indulge in self-mortification—painful, ignoble, and pointless—are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’ In speaking like this, one rebukes some here. ‘All those who have broken off indulging in self-mortification are free of pain, harm, stress, and fever, and they are practicing the right way.’ In speaking like this, one flatters some here. And how is there neither flattering nor rebuking, and just teaching Dhamma? You don’t say: ‘All thos
苦しみ
中部経典
趣旨一致
中
Iddhibalenupatthaddho, saṁvejesi ca devatā. Yo etamabhijānāti, bhikkhu buddhassa sāvako; Tādisaṁ bhikkhumāsajja, kaṇha dukkhaṁ nigacchasi. Yo vejayantapāsāde, kaṇha dukkhaṁ nigacchasi. sakkaṁ so paripucchati; Api vāsava jānāsi,
owing to psychic power, inspiring deities to awe. Dark One, if you attack a mendicant who directly knows this, a disciple of the Buddha, you’ll fall into suffering. I’m the one who asked Sakka you’ll fall into suffering. in the Palace of Victory: ‘Vāsava, I hope you recall
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
長
‘Ananuyogo ca kho adukkho eso dhammo anupaghāto anupāyāso apariḷāho; ‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ anuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti— ‘Yesaṁ kesañci bhavasaṁyojanaṁ appahīnaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti— na evamāha. ‘Bhavasaṁyojane ca kho appahīne bhavopi appahīno hotī’ti— ‘Yesaṁ kesañci bhavasaṁyojanaṁ pahīnaṁ, sabbe te adukkhā anupaghātā anupāy
‘Breaking off the indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.’ You don’t say: ‘All those who indulge in the happiness of the pleasure linked to sensuality—low, crude, ordinary, ignoble, and pointless—are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’ You don’t say: ‘All those who have not given up the fetter of continued existence are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’ Rath
苦しみ
中部経典
趣旨一致
長
‘Ussādanañca jaññā, apasādanañca jaññā; ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyyā’ti— iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. ‘Anuyogo ca kho sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; ‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ ananuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti— na evamāha. ‘Ananuyogo ca kho adukkho eso dhammo anupaghāto anupāyāso apariḷāho; ‘Su
‘Know what it means to flatter and to rebuke. Knowing these, avoid them, and just teach Dhamma.’ That’s what I said, and this is why I said it. ‘The indulgence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.’ You don’t say: ‘All those who have broken off indulging in the happiness of the pleasure linked to sensuality are free of pain, harm, stress, and fever, and they are practicing the right way.’ Rather, by saying this you just teach Dhamma: ‘Breaking off the in
苦しみ
中部経典
趣旨一致
長
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ dvinnaṁ diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti, te vītarāgā te vītadosā te vītamohā te vītataṇhā te anupādānā te viddasuno te ananuruddhaappaṭiviruddhā te nippapañcārāmā nippapañcaratino; te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; ‘parimuccanti dukkhasmā’ti vadāmi. Cattārimāni, bhikkhave, upādānāni. Katamāni cattāri? Kāmupādānaṁ, diṭṭhupādānaṁ
There are some ascetics and brahmins who do truly understand these two views’ origin, disappearance, gratification, drawback, and escape. They’re rid of greed, hate, delusion, craving, grasping, and ignorance. They don’t favor and oppose, and they enjoy non-proliferation. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say. There are these four kinds of grasping. What four? Grasping at sensual pleasures, views
かの二つの見解の起源・消滅・満足・危難・出離を真に了知する沙門・婆羅門たちがおります。彼らは貪・瞋・癡を離れ、渇愛・取著・無明を脱し、好悪の分別なく、戯論を喜ばず、生・老・死を解脱し、愁・悲・苦・憂・悩より解放されております。彼らは苦より解脱せり、と私は申します。さて、四種の取があります。いかなる四種かといえば、欲取・見取
苦しみ
中部経典
趣旨一致
中
Sohaṁ ajja kathaṁ vajjaṁ, ahaṁ niccomhi sassato. Yo etamabhijānāti, bhikkhu buddhassa sāvako; Tādisaṁ bhikkhumāsajja, kaṇha dukkhaṁ nigacchasi. sudhammāyābhito sabhaṁ; Ajjāpi tyāvuso diṭṭhi, yā te diṭṭhi pure ahu; Passasi vītivattantaṁ,
So how could I say today that I am permanent and eternal?’ Dark One, if you attack a mendicant who directly knows this, a disciple of the Buddha, you’ll fall into suffering. in the Hall of Clear Right before the assembly: ‘Respectable sir, do you still have the same view that you had in the past? Or do you see the radiance
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
中
Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti. Yo mahāmeruno kūṭaṁ, vimokkhena aphassayi; Vanaṁ pubbavidehānaṁ, ye ca bhūmisayā narā. Yo etamabhijānāti, bhikkhu buddhassa sāvako; Tādisaṁ bhikkhumāsajja, kaṇha dukkhaṁ nigacchasi. Na ve aggi cetayati,
Don’t create lasting harm and suffering for yourself!” I’m the one who touched the peak of Mount Meru using the power of meditative liberation. I’ve visited the forests of the people who dwell in the land east of Videha. Dark One, if you attack a mendicant who directly knows this, a disciple of the Buddha, you’ll fall into suffering. Though a fire doesn’t think,
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
長
“No hetaṁ, bhante”. “Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: ‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṁ ‘evarūpaṁ sukhaṁ vedanaṁ upasampajja viharathā’ti vadāmi. Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: ‘idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṁ ajānanto ‘e
“No, sir.” “But I have known, seen, understood, realized, and experienced this with wisdom: ‘When someone feels that kind of pleasant feeling, unskillful qualities decline and skillful qualities grow.’ Since this is so, that’s why I say: ‘You should enter and remain in that kind of pleasant feeling.’ Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: ‘When someone feels this kind of painful feeling, unskillful qualities grow and skillful qualities decline.
苦しみ
中部経典
趣旨一致
長
‘Tasseva sukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti. Dukkhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati dukkhā vedanā. So dukkhaṁ vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. ‘Tasseva dukkhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannā dukkhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti. “sace te, bhaggava, agaru viharemu āvesan
They know: ‘With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops.’ Painful feeling arises dependent on a contact to be experienced as painful. When they feel a painful feeling, they know: ‘I feel a painful feeling.’ They know: ‘With the cessation of that contact to be experienced as painful, the corresponding painful feeling ceases and stops.’ “Bhaggava, if it is no trouble, I’d like to spend a single night in your workshop.” “It’s
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
長
seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. Ahañhi, vaccha, yāvadeva ākaṅkhāmi dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāmi. Ahañhi, vaccha, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharāmi.
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. I 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 passed away from that place I was reborn somewhere else. There, too, I was name
苦しみ
中部経典
趣旨一致
長
‘alamidaṁ padhānāyā’ti. Apissu maṁ, bhāradvāja, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā. yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, bhāradvāja, 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, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abh
‘This is good enough for striving.’ And then these three similes, which were neither supernaturally inspired, nor learned before in the past, occurred to me. 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, sh
苦しみ
中部経典
趣旨一致
長
saṅkhatametan’ti. So sukhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti. Dukkhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti. Adukkhamasukhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti. So sukhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti; dukkhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti; adukkhamasukhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti. So
But that is conditioned.’ If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. If they feel a pleasant feeling, they
苦しみ
中部経典
趣旨一致
長
‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva aṅgārakāsuṁ āgamissatī’ti. Tamenaṁ passeyya aparena samayena tassā aṅgārakāsuyā patitaṁ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṁ. Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapajjissatīti. Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena ati
‘This person is proceeding in such a way and is riding upon such a path that they will arrive at that very pit of coals.’ Some time later they see that they have indeed fallen into that pit of coals, where they experience exclusively painful feelings, sharp and severe. … When I’ve comprehended the mind of a certain individual, I understand: ‘This individual … will be reborn in the animal realm.’ Some time later I see that they have indeed been reborn in the animal realm, where they suffer painfu
「この者はかくの如き道を歩み、かくの如き路を驀進しており、やがてその炭火の坑へと至り着くであろう」と。しばらくの後、その者が果たして彼の炭火の坑に堕ちたるを見る。そこにおいて彼は、ひたすら苦痛なる感受を、鋭く激しく、受けるのである。……ある一個の人の心を悉く照見したる時、われは了知する。「この人物は……畜生界に再生するであろう」と。しばらくの後、その者が果たして畜生界に再生したるを見る。そこにおいて彼は苦しき……を受けるのである。
苦しみ
中部経典
趣旨一致
長
“‘Sassato loko’ti kho, vaccha, diṭṭhigatametaṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ sadukkhaṁ savighātaṁ saupāyāsaṁ sapariḷāhaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. Imaṁ kho ahaṁ, vaccha, ādīnavaṁ sampassamāno evaṁ imāni sabbaso diṭṭhigatāni anupagato”ti. “Atthi pana bhoto gotamassa kiñci diṭṭhigatan”ti? “Diṭṭhigatanti kho, vaccha, apanītametaṁ tathāgatassa. Diṭṭhañhetaṁ, vaccha, tathāgate
“Each of these ten convictions is the thicket of views, the desert of views, the twist of views, the dodge of views, the fetter of views. They’re beset with suffering, distress, anguish, and fever. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Seeing this drawback I avoid all these convictions.” “But does the worthy Gotama have any convictions at all?” “A realized one has done away with convictions. For a realized one has seen: ‘Such is
苦しみ
中部経典
趣旨一致
長
“No hidaṁ, bho gotama. Taṁ kissa hetu? Aduñhi, bho gotama, allaṁ kaṭṭhaṁ sasnehaṁ, tañca pana udake nikkhittaṁ; Aparāpi kho maṁ, bhāradvāja, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti na suppaṭippassadd
“No, worthy Gotama. Why is that? Because it’s a green, sappy log, and it’s lying in the water. Then a second example occurred to me. That person will eventually get weary and frustrated.” “In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. But 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
苦しみ
中部経典
趣旨一致
長
Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapajjissatīti. Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapannaṁ, dukkhabahulā vedanā vedayamānaṁ. Seyyathāpi, sāriputta, rukkho visame bhūmibhāge jāto tanupattapalāso kabaracchāyo. Atha puriso āgaccheyya ghammābhitatto ghamma
When I’ve comprehended the mind of a certain individual, I understand: ‘This individual … will be reborn in the ghost realm.’ Some time later I see that they have indeed been reborn in the ghost realm, where they experience mostly painful feelings. Suppose there was a tree growing on rugged ground, with thin foliage casting dappled shade. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. And they have set out on a path that meets with that same tree. If a
或る人の心を洞察したとき、私はかく了知する。「この人は……餓鬼界に転生するであろう」と。やがて時を経て、私はその人がまさに餓鬼界に転生し、そこで主として苦しき感受を経験しているのを見る。
譬えば、凸凹した荒れ地に一本の樹木が生い茂り、その薄き葉叢は、まだら模様の木陰を落としているとする。そこへ、灼熱の暑さに喘ぎ、疲れ果て、渇き、焦がれた一人の人がやって来る。そしてその人は、まさにその樹木へと続く道を歩んでいる。もし……
経典データの出典: SuttaCentral（CC0ライセンス）