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苦しみ
中部経典
趣旨一致
長
‘Avaṇṇaṁ bhāsissāmī’ti kho, sāriputta, sunakkhatto moghapuriso vaṇṇaṁyeva tathāgatassa bhāsati. Vaṇṇo heso, sāriputta, tathāgatassa yo evaṁ vadeyya: ‘yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti. Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā kāyassa bhedā paraṁ maraṇā manussesu upapajjissatīti. Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena
Thinking he criticizes the Realized One, in fact he just praises him. For it is praise of the Realized One to say: ‘His teaching leads those who practice it to the complete ending of suffering, the goal for which it’s taught.’ When I’ve comprehended the mind of a certain individual, I understand: ‘This individual … will be reborn among human beings.’ Some time later I see that they have indeed been reborn among human beings, where they experience mostly pleasant feelings. Suppose there was a tre
如来を批判していると思いながら、実はその者は如来を讃えているのである。「その教えは、それを実践する者たちを苦の完全な滅尽へと導く。それこそがその教えの説かれる目的である」と言うことは、まさに如来への讃嘆に他ならない。ある人物の心を見極めたとき、わたしはこのように了知する。「この人物は……人間の中に再生するであろう」と。しばらく後、わたしはその者が果たして人間の中に再生し、そこで主として楽受を経験しているのを見る。ちょうど、ある樹が……
苦しみ
中部経典
趣旨一致
長
Seyyathāpi, bhāradvāja, balavā puriso dubbalataraṁ purisaṁ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; evameva kho me, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. Tassa mayhaṁ, bhārad
It was like when a strong man grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and crushes them. In the same way, with teeth clenched and tongue pressed against the roof of my mouth, I squeezed, squashed, and crushed mind with mind until sweat ran from my armpits. 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,
苦しみ
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‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Seyyathāpi, bhāradvāja, balavā puriso, tiṇhena sikharena muddhani abhimattheyya; Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitu
‘Why don’t I keep practicing the breathless absorption?’ So I cut off my breathing through my mouth and nose. But then severe winds ground my head, like a strong man was drilling into my head with a sharp point. 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. Now at that time a brahmin lady named Dhanañjānī was residing at Caṇḍalakappa. She was devoted to the Bud
苦しみ
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趣旨一致
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Tassa mayhaṁ, bhāradvāja, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Seyyathāpi, bhāradvāja, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; Āraddhaṁ kho pana me, bhāradvāja, 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. 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 absorptio
苦しみ
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趣旨一致
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Seyyathāpi, bhāradvāja, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. Tassa mayhaṁ, bhāradvāja, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, bhāradvāja, mukhato ca nāsato
like a deft butcher or their apprentice was slicing my belly open with a sharp meat cleaver. 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. But then there was a severe burning in my body, like two strong men grabbing a weaker man
苦しみ
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‘ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṁsu, etāvaparamaṁ, nayito bhiyyo; Na kho panāhaṁ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṁ. Siyā nu kho añño maggo bodhāyā’ti? Tassa mayhaṁ, bhāradvāja, etadahosi: ‘abhijānāmi kho panāhaṁ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasamp
‘Whatever ascetics and brahmins have experienced painful, sharp, severe, acute feelings due to overexertion—whether in the past, future, or present—this is as far as it goes, no-one has done more than this. But I have not achieved any superhuman distinction in knowledge and vision worthy of the noble ones by this severe, grueling work. Could there be another path to awakening?’ Then it occurred to me, ‘I recall sitting in the cool shade of a black plum tree while my father the Sakyan was off wor
⚠ 自己責任論に誤解されやすい
苦しみ
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趣旨一致
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iminā me ayaṁ puggalo cittaṁ ārādheti. Handa ca dāni mayaṁ, bhante, gacchāma; bahukiccā mayaṁ bahukaraṇīyā”ti. “Yassadāni tvaṁ, pessa, kālaṁ maññasī”ti. Atha kho pesso hatthārohaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. “Yvāyaṁ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti— iminā me ayaṁ puggalo cittaṁ nārādheti. Yopāyaṁ, bhante, puggalo parantapo paraparitāp
That’s why I like the sound of that individual. Well, now, sir, I must go. I have many duties, and much to do.” “Please, Pessa, go at your convenience.” And then Pessa the elephant marshal’s son approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. “Sir, the individual who mortifies themselves does so even though they want to be happy and recoil from pain. That’s why I don’t like the sound of
苦しみ
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iminā me ayaṁ puggalo cittaṁ nārādheti. Yo ca kho ayaṁ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati; Atha kho bhagavā acirapakkante pesse hatthārohaputte bhikkhū āmantesi: Bhagavā etadavoca: “paṇḍito, bhikkhave, pesso hatthārohaputto; mahāpañño, bhikkhave, pesso hatthārohaputto. Sace, bhikkhave, pesso hatthārohaputto mu
That’s why I don’t like the sound of that individual. The individual who doesn’t mortify either themselves or others—living without wishes, quenched, cooled, experiencing bliss, with self become divine—does not torment themselves or others, both of whom want to be happy and recoil from pain. Then, not long after he had left, the Buddha addressed the mendicants: The Buddha said this: “Mendicants, Pessa the elephant marshal’s son is astute. He has great wisdom. If he had sat here an hour so that I
⚠ 初学者には難しい
苦しみ
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趣旨一致
長
So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ; ‘ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ. Atha kho bhagavā kosalesu anupubbena cārikaṁ caramāno yena cañcalikappaṁ tadavasari. Tatra sudaṁ bh
I truly understood: ‘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’. I truly understood: ‘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’. And then the Buddha, traveling stage by stage in the Kosalan lands, arrived at Caṇḍalakappa, where he stayed in the mango grov
苦しみ
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趣旨一致
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Katamo cāvuso, paridevo? Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṁ paridevitattaṁ, ayaṁ vuccatāvuso: ‘paridevo’. Katamañcāvuso, dukkhaṁ? Yaṁ kho, āvuso, kāyikaṁ dukkhaṁ kāyikaṁ asātaṁ kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ, idaṁ vuccatāvuso: ‘dukkhaṁ’. Katamañcāvuso, domanassaṁ? Yaṁ kho, āvuso, cetasikaṁ dukkhaṁ cetasikaṁ asātaṁ manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ, idaṁ vuccatāvuso:
And what is lamentation? The wail, lament, wailing, lamenting, state of wailing and lamentation in someone who has undergone misfortune, who has experienced suffering. This is called lamentation. And what is pain? Physical pain, physical unpleasantness, the painful, unpleasant feeling that’s born from physical contact. This is called pain. And what is sadness? Mental pain, mental displeasure, the painful, unpleasant feeling that’s born from mind contact. This is called sadness. And what is distr
苦しみ
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Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṁ upāyāsitattaṁ, ayaṁ vuccatāvuso: ‘upāyāso’. Katamañcāvuso, yampicchaṁ na labhati tampi dukkhaṁ? ‘aho vata mayaṁ na sokaparidevadukkhadomanassupāyāsadhammā assāma; na ca vata no sokaparidevadukkhadomanassupāyāsā āgaccheyyun’ti. Na kho panetaṁ icchāya pattabbaṁ. Idampi: ‘yampicchaṁ na labhati tampi dukkhaṁ’. Jātidhammānaṁ, āvuso, sattānaṁ evaṁ icchā uppajjati: ‘aho vata m
The stress, distress, state of stress and distress in someone who has undergone misfortune, who has experienced suffering. This is called distress. And what is ‘not getting what you wish for is suffering’? ‘Oh, if only we were not liable to experience sorrow, lamentation, pain, sadness, and distress! If only sorrow, lamentation, pain, sadness, and distress would not come to us!’ But you can’t get that by wishing. This is: ‘not getting what you wish for is suffering.’ In sentient beings who are l
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Tāyapi kho ahaṁ, sāriputta, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamaṁ uttariṁ manussadhammā alamariyañāṇadassanavisesaṁ. Taṁ kissa hetu? Imissāyeva ariyāya paññāya anadhigamā, yāyaṁ ariyā paññā adhigatā ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya. Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘saṁsārena suddhī’ti. Na kho pana so, sāriputta, saṁsāro sulabharūpo yo mayā asaṁsaritapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi. Suddhāvā
But Sāriputta, I did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones by that conduct, that practice, that grueling work. Why is that? Because I didn’t achieve that noble wisdom that’s noble and emancipating, and which delivers one who practices it to the complete ending of suffering. There are some ascetics and brahmins who have this doctrine and view: ‘Purity comes from transmigration.’ But it’s not easy to find a realm that I haven’t previously transmigr
しかしサーリプッタよ、かの行いによって、かの実践によって、かの苛烈なる苦行によって、私は聖者に値する超人的な知見における殊勝を得ることができなかった。それはなぜか。それは、私が聖なる智慧――それ自体が聖なるものにして解脱をもたらすものであり、それを実践する者を苦の完全な滅尽へと導くもの――を証得しなかったからである。
一部の沙門・婆羅門たちは、次のような教義と見解を抱いている。「清浄は輪廻転生によりてもたらされる」と。しかるに、私がかつて輪廻したことのない界は、容易には見出しがたいのである。
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Jarādhammānaṁ, āvuso, sattānaṁ …pe… byādhidhammānaṁ, āvuso, sattānaṁ … maraṇadhammānaṁ, āvuso, sattānaṁ … sokaparidevadukkhadomanassupāyāsadhammānaṁ, āvuso, sattānaṁ evaṁ icchā uppajjati: “Tathāgatena, bhikkhave, arahatā sammāsambuddhena bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ, yadidaṁ— catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ. K
In sentient beings who are liable to grow old … fall ill … die … experience sorrow, lamentation, pain, sadness, and distress, such a wish arises: “Near Varanasi, in the deer park at Isipatana, the Realized One, the perfected one, the fully awakened Buddha rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world. It is the teaching, advocating, establishing, clarifying, analyzing, and revealing of
⚠ 自己責任論に誤解されやすい
苦しみ
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趣旨一致
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Idaṁ vuccatāvuso: ‘dukkhaṁ ariyasaccaṁ’. Katamañcāvuso, dukkhasamudayaṁ ariyasaccaṁ? Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ— kāmataṇhā bhavataṇhā vibhavataṇhā, idaṁ vuccatāvuso: ‘dukkhasamudayaṁ ariyasaccaṁ’. Katamañcāvuso, dukkhanirodhaṁ ariyasaccaṁ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo, idaṁ vuccatāvuso: ‘dukkhanirodhaṁ ariyasaccaṁ’. Katamañcāvuso, dukkhanirodhagāminī paṭipadā ariyasaccaṁ? Ayameva ariyo aṭṭhaṅgiko maggo,
This is called the noble truth of suffering. And what is the noble truth of the origin of suffering? It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is, craving for sensual pleasures, craving for existence, and craving for nonexistence. This is called the noble truth of the origin of suffering. And what is the noble truth of the cessation of suffering? It’s the fading away and cessation of that very same craving with nothing
苦しみ
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āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti. Tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā’ti. Evaṁ vutte, ahaṁ, bhikkhave, te nigaṇṭhe etadavocaṁ: ‘pañca kho ime, āvuso nigaṇṭhā, dhammā diṭṭheva dhamme dvidhāvipākā. Katame pañca? Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti— ime kho, āvuso nigaṇṭhā, pañca dhammā diṭṭheva dhamme dvidhāvipākā. Tatrāyasmantānaṁ nigaṇṭhānaṁ
With no future consequence, deeds end. With the ending of deeds, suffering ends. With the ending of suffering, feeling ends. And with the ending of feeling, all suffering will have been worn away.” We endorse and accept this, and we are satisfied with it.’ When they said this, I said to them, ‘These five things can be seen to turn out in two different ways. What five? Faith, endorsement, oral transmission, reasoned train of thought, and acceptance of a view after deliberation. These are the five
⚠ 自己責任論に誤解されやすい
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sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Katamā cāvuso, sammādiṭṭhi? Yaṁ kho, āvuso, dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ, ayaṁ vuccatāvuso: ‘sammādiṭṭhi’. Katamo cāvuso, sammāsaṅkappo? Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo, ayaṁ vuccatāvuso: ‘sammāsaṅkappo’. Katamā cāvuso, sammāvācā? Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samp
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. And what is right view? Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called right view. And what is right thought? Thoughts of renunciation, good will, and harmlessness. This is called right thought. And what is right speech? Refraining from lying, divisive speech, harsh s
⚠ 自己責任論に誤解されやすい
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‘taṁ kiṁ maññatha, āvuso nigaṇṭhā. Yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyethā’ti? ‘Yasmiṁ no, āvuso gotama, samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāma; yasmiṁ pana no samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ,
‘What do you think, reverends? At a time of intense exertion and striving do you suffer painful, sharp, severe, acute feelings due to overexertion? Whereas at a time without intense exertion and striving do you not suffer painful, sharp, severe, acute feelings due to overexertion?’ ‘Reverend Gotama, at a time of intense exertion we suffer painful, sharp feelings due to overexertion, not without intense exertion.’ ‘So it seems that only at a time of intense exertion do you suffer painful, sharp f
苦しみ
中部経典
趣旨一致
長
Sukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā; Evaṁ passaṁ, aggivessana, sutavā ariyasāvako sukhāyapi vedanāya nibbindati, dukkhāyapi vedanāya nibbindati, adukkhamasukhāyapi vedanāya nibbindati; nibbindaṁ virajjati, virāgā vimuccati. Vimuttasmiṁ, vimuttamiti ñāṇaṁ hoti. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. Evaṁ vimuttacitto kho, aggivessana, bhikkhu na kenaci saṁvadati, na kenac
Pleasant, painful, and neutral feelings are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. Seeing this, a learned noble disciple grows disillusioned with pleasant, painful, and neutral feelings. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing furt
⚠ 出家者向けの文脈
苦しみ
中部経典
趣旨一致
長
yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ kallamassa veyyākaraṇāya: Yasmā ca kho, āvuso nigaṇṭhā, yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; te tumhe sāmaṁyeva opakkamikā dukkhā tibbā kaṭukā vedanā vedayamānā avijjā aññāṇā sammohā vipaccetha: “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ
and if without intense exertion you did experience such feelings, it would be appropriate for the Jain venerables to declare this. But since this is not the case, aren’t you experiencing painful, sharp feelings due only to your own exertion, which out of ignorance, unknowing, and confusion you misconstrue to imply: “Everything this individual person experiences—pleasurable, painful, or neutral—is because of past deeds. …”?’ When I said this, I did not see any legitimate defense of their doctrine
苦しみ
中部経典
趣旨一致
長
‘No hidaṁ, āvuso’. ‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ sukhavedanīyaṁ taṁ upakkamena vā padhānena vā dukkhavedanīyaṁ hotūti labbhametan’ti? ‘No hidaṁ, āvuso’. ‘Yaṁ panidaṁ kammaṁ dukkhavedanīyaṁ taṁ upakkamena vā padhānena vā sukhavedanīyaṁ hotūti labbhametan’ti? ‘No hidaṁ, āvuso’. ‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ paripakkavedanīyaṁ taṁ upakkamena vā padhānena vā aparipakkavedanīyaṁ hotūti labbhametan’ti? ‘No hidaṁ, āvuso’. ‘Yaṁ panidaṁ kammaṁ aparipakkavedanīyaṁ taṁ upa
‘No, reverend.’ ‘What do you think, reverends? If a deed is to be experienced as pleasure, can exertion make it be experienced as pain?’ ‘No, reverend.’ ‘But if a deed is to be experienced as pain, can exertion make it be experienced as pleasure?’ ‘No, reverend.’ ‘What do you think, reverends? If a deed is to be experienced when fully ripened, can exertion make it be experienced when not fully ripened?’ ‘No, reverend.’ ‘But if a deed is to be experienced when not fully ripened, can exertion make
⚠ 自己責任論に誤解されやすい
経典データの出典: SuttaCentral（CC0ライセンス）