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Tikanipāta Paṭhamavagga Dutiyaāsavasutta Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: “Tayome, bhikkhave, āsavā. Katame tayo? Kāmāsavo, bhavāsavo, avijjāsavo— ime kho, bhikkhave, tayo āsavā”ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati: “Yassa kāmāsavo khīṇo, avijjā ca virājitā; Bhavāsavo parikkhīṇo, vippamutto nirūpadhi; Dhāreti antimaṁ dehaṁ, jetvā māraṁ savāhinin”ti. Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṁ.
The Book of the Threes Chapter One Defilements (2nd) This was said by the Buddha, the Perfected One: that is what I heard. “Mendicants, there are these three defilements. What three? The defilements of sensuality, desire to be reborn, and ignorance. These are the three defilements.” The Buddha spoke this matter. On this it is said: “One who has ended the defilement of sensuality, whose ignorance has faded away, and whose desire to be reborn is finished— liberated, free of attachments, they bear
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Ekakanipāta Dutiyavagga Taṇhāsaṁyojanasutta Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: “Nāhaṁ, bhikkhave, aññaṁ ekasaṁyojanampi samanupassāmi yena saṁyojanena saṁyuttā sattā dīgharattaṁ sandhāvanti saṁsaranti yathayidaṁ, bhikkhave, taṇhāsaṁyojanaṁ. Taṇhāsaṁyojanena hi, bhikkhave, saṁyuttā sattā dīgharattaṁ sandhāvanti saṁsarantī”ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati: “Taṇhādutiyo puriso, dīghamaddhāna saṁsaraṁ; Itthabhāvaññathābhāvaṁ, saṁsāraṁ nātivattati. Etamādīnavaṁ ñatvā,
The Book of the Ones Chapter Two The Fetter of Craving This was said by the Buddha, the Perfected One: that is what I heard. “Mendicants, I do not see a single fetter, fettered by which people wander and transmigrate for a long time like the fetter of craving. Fettered by craving, people wander and transmigrate for a long time.” The Buddha spoke this matter. On this it is said: “Craving is a person’s partner as they transmigrate on this long journey. They go from this state to another, but don’t
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Ekakanipāta Dutiyavagga Dutiyasekhasutta Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: “Sekhassa, bhikkhave, bhikkhuno appattamānasassa anuttaraṁ yogakkhemaṁ patthayamānassa viharato bāhiraṁ aṅganti karitvā nāññaṁ ekaṅgampi samanupassāmi yaṁ evaṁ bahūpakāraṁ yathayidaṁ, bhikkhave, kalyāṇamittatā. Kalyāṇamitto, bhikkhave, bhikkhu akusalaṁ pajahati, kusalaṁ bhāvetī”ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati: “Kalyāṇamitto yo bhikkhu, sappatisso sagāravo; Karaṁ mittānaṁ vacanaṁ, sampajān
The Book of the Ones Chapter Two A Trainee (2nd) This was said by the Buddha, the Perfected One: that is what I heard. “Taking into account exterior factors, mendicants, I do not see a single one that is so very helpful as good friendship for a trainee mendicant who hasn’t achieved their heart’s desire, but lives aspiring to the supreme sanctuary from the yoke. A mendicant who has good friends gives up the unskillful and develops the skillful.” The Buddha spoke this matter. On this it is said: “
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Tikanipāta Dutiyavagga Paṭhamarāgasutta Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: “Yassa kassaci, bhikkhave, rāgo appahīno, doso appahīno, moho appahīno— ayaṁ vuccati, bhikkhave, ‘baddho mārassa paṭimukkassa mārapāso yathākāmakaraṇīyo pāpimato’. Yassa kassaci, bhikkhave, rāgo pahīno, doso pahīno, moho pahīno— ayaṁ vuccati, bhikkhave, ‘abaddho mārassa omukkassa mārapāso na yathākāmakaraṇīyo pāpimato’”ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati: “Yassa rāgo ca doso ca, avijjā ca virā
The Book of the Threes Chapter Two Greed (1st) This was said by the Buddha, the Perfected One: that is what I heard. “Whoever has not given up greed, hate, and delusion is said to be trapped. They’re caught in Māra’s snare, and the Wicked One can do with them what he wants. Whoever has given up greed, hate, and delusion is said to be free. They’re released from Māra’s snare, and the Wicked One cannot do with them what he wants.” The Buddha spoke this matter. On this it is said: “Those in whom gr
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Tikanipāta Catutthavagga Sakkārasutta Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: Taṁ jhāyinaṁ sātatikaṁ, sukhumadiṭṭhivipassakaṁ; Upādānakkhayārāmaṁ, āhu sappuriso itī”ti. Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṁ. “Diṭṭhā mayā, bhikkhave, sattā sakkārena abhibhūtā, pariyādinnacittā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Diṭṭhā mayā, bhikkhave, sattā asakkārena abhibhūtā, pariyādinnacittā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nira
The Book of the Threes Chapter Four Esteem This was said by the Buddha, the Perfected One: that is what I heard. They persistently practice absorption with subtle view and discernment. Rejoicing in the ending of grasping, they’re said to be a true person.” This too is a matter that was spoken by the Blessed One: that is what I heard. “I’ve seen, mendicants, sentient beings whose minds are overcome and overwhelmed by honor. When their body breaks up, after death, they’re reborn in a place of los
⚠ 希死念慮の場面では使わない
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Sakkāyadiṭṭhī vicikicchitañca, Sīlabbataṁ vāpi yadatthi kiñci. Catūhapāyehi ca vippamutto, Chaccābhiṭhānāni abhabba kātuṁ; Idampi saṅghe ratanaṁ paṇītaṁ, Etena saccena suvatthi hotu.
substantialist view, doubt, and any attachment to precepts and observances. They’re freed from the four places of loss, and cannot do six things. This sublime gem is in the Saṅgha: by this truth, may you be well!
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evamevime bhonto samaṇabrāhmaṇā vāṇijūpamā maññe paṭibhanti: ‘iti pecca bhavissāma, iti pecca bhavissāmā’ti. Tayidaṁ, bhikkhave, tathāgato abhijānāti. Ye kho te bhonto samaṇabrāhmaṇā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti te sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti. Seyyathāpi nāma sā gaddulabaddho daḷhe thambhe vā khile vā upanibaddho, tameva thambhaṁ vā khilaṁ vā anuparidhāvati anuparivattati; evamevime bhonto samaṇabrāhmaṇā sakkāyabhayā sakkāya
In the same way, those ascetics and brahmins seem to be like traders when they say: “After death we shall be like this! After death we shall be like that!”’ The Realized One understands this as follows. The ascetics and brahmins who assert the annihilation, eradication, and nonexistence of an existing being; from fear and disgust with substantial reality, they just keep running and circling around substantial reality. Suppose a hound on a leash was tethered to a strong post or pillar. It would j
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Tassa na evaṁ hoti: ‘sādhu vata māyaṁ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti. Aho vata māyaṁ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti— evampissa na hoti. So taṁ piṇḍapātaṁ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. Taṁ kiṁ maññasi, jīvaka, api nu so bhikkhu tasmiṁ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī”ti? “No hetaṁ, bhante”. “Nanu so, jīvaka, bhikkh
It never occurs to them, ‘It’s so good that this householder serves me with delicious almsfood! I hope they serve me with such delicious almsfood in the future!’ They don’t think that. They eat that almsfood untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. What do you think, Jīvaka? At that time is that mendicant intending to hurt themselves, hurt others, or hurt both?” “No, sir.” “Aren’t they eating blameless food at that time?” They meditate spreading a hear
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Katame cāvuso, sovacassakaraṇā dhammā? Idhāvuso, bhikkhu na pāpiccho hoti, na pāpikānaṁ icchānaṁ vasaṁ gato. Puna caparaṁ, āvuso, bhikkhu asandiṭṭhiparāmāsī hoti anādhānaggāhī suppaṭinissaggī. Ime vuccantāvuso, sovacassakaraṇā dhammā. Tatrāvuso, bhikkhunā attanāva attānaṁ evaṁ anuminitabbaṁ: ‘yo khvāyaṁ puggalo pāpiccho, pāpikānaṁ icchānaṁ vasaṁ gato, ayaṁ me puggalo appiyo amanāpo; ahañceva kho panassaṁ pāpiccho pāpikānaṁ icchānaṁ vasaṁ gato, ahampāssaṁ paresaṁ appiyo amanāpo’ti. Evaṁ jānantenā
And what are the qualities that make them easy to admonish? Firstly, a mendicant doesn’t have corrupt wishes … Furthermore, a mendicant isn’t attached to their own views, not holding them tight, but letting them go easily. These are the qualities that make them easy to admonish. In such a case, a mendicant should measure themselves like this. ‘This individual has corrupt wishes, having fallen under the sway of corrupt wishes. And I don’t like or approve of this individual. And if I were to fall
以下に翻訳を示します。
では、諫められやすき者の徳とは何か。まず、比丘は邪欲を抱かず……さらに、比丘は己が見解に執着せず、それをきつく握りしめることなく、容易に手放すことができる。これらが、諫められやすき者の徳である。かかる場合、比丘は次のように自らを省みるべきである。「この者は邪欲を抱き、邪欲の支配下に堕ちている。私はこの者を好ましく思わず、是認もしない。もし私がかかる状態に陥ったならば、
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Evaṁ jānantenāvuso, bhikkhunā ‘asandiṭṭhiparāmāsī bhavissāmi anādhānaggāhī suppaṭinissaggī’ti cittaṁ uppādetabbaṁ. Tatrāvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: ‘kiṁ nu khomhi pāpiccho, pāpikānaṁ icchānaṁ vasaṁ gato’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti: ‘pāpiccho khomhi, pāpikānaṁ icchānaṁ vasaṁ gato’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti: ‘na khomhi pāpiccho, na pā
A mendicant who knows this should give rise to the thought: ‘I will not be attached to my own views, holding them tight, but will let them go easily.’ In such a case, a mendicant should check themselves like this: ‘Do I have corrupt wishes? Have I fallen under the sway of corrupt wishes?’ Suppose that, upon checking, a mendicant knows that they have fallen under the sway of corrupt wishes. Then they should make an effort to give up those bad, unskillful qualities. But suppose that, upon checking
己の見解に執着せず、それを容易に手放すことを、この比丘は心に銘じるべきである。かかる場合、比丘は次のごとく自省すべきである。「我に邪欲はあるや。邪欲の支配に堕してはいないか」と。もし自省の結果、比丘が邪欲の支配に堕していると知るならば、その不善・不巧なる諸法を断ずるよう精進すべきである。しかしながら、自省の結果、
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‘asandiṭṭhiparāmāsī khomhi anādhānaggāhī suppaṭinissaggī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. Sace, āvuso, bhikkhu paccavekkhamāno sabbepime pāpake akusale dhamme appahīne attani samanupassati, tenāvuso, bhikkhunā sabbesaṁyeva imesaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. Sace panāvuso, bhikkhu paccavekkhamāno sabbepime pāpake akusale dhamme pahīne attani samanupassati, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ, ah
they’re not attached to their own views, holding them tight, but let them go easily. Then they should meditate with rapture and joy, training day and night in skillful qualities. Suppose that, upon checking, a mendicant sees that they haven’t given up all these bad, unskillful qualities. Then they should make an effort to give them all up. But suppose that, upon checking, a mendicant sees that they have given up all these bad, unskillful qualities. Then they should meditate with rapture and joy,
彼らは自らの見解に執着せず、それを固く握りしめることなく、易々と手放すのである。そして、歓喜と悦楽のうちに瞑想し、昼夜を問わず善法の修習に励むべきである。もし比丘が省察したとき、これらの悪しき不善法をいまだすべて捨断し得ていないと見るならば、彼はそれらをことごとく捨断せんがために精進努力すべきである。しかし、比丘が省察したとき、これらの悪しき不善法をすでにすべて捨断し終えたと見るならば、彼は歓喜と悦楽のうちに瞑想すべきであり、
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So nātisīghaṁ gacchati, nātisaṇikaṁ gacchati, na ca muccitukāmo gacchati; na ca tassa bhoto gotamassa kāye cīvaraṁ accukkaṭṭhaṁ hoti na ca accokkaṭṭhaṁ, na ca kāyasmiṁ allīnaṁ na ca kāyasmā apakaṭṭhaṁ; na ca tassa bhoto gotamassa kāyamhā vāto cīvaraṁ apavahati; na ca tassa bhoto gotamassa kāye rajojallaṁ upalimpati. Tena kho pana samayena brahmāyu brāhmaṇo mithilāyaṁ paṭivasati jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākk
He walks neither too fast nor too slow, without wanting to get out of there. He wears his robe on his body neither too high nor too low, neither too clinging nor too loose. The wind doesn’t blow his robe off his body. And dust and dirt don’t stick to his body. Now at that time the brahmin Brahmāyu was residing in Mithilā. He was old, elderly, and senior, advanced in years, having reached the final stage of life; he was a hundred and twenty years old. He had mastered the three Vedas, together wit
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Na kho, gahapati, tāsaṁ devatānaṁ evaṁ hoti: ‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā devatā abhinivisanti tattha tattheva tā devatā abhiramanti. Seyyathāpi, gahapati, makkhikānaṁ kājena vā piṭakena vā harīyamānānaṁ na evaṁ hoti: ‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā makkhikā abhinivisanti tattha tattheva tā makkhikā abhiramanti; evameva kho, gahapati, tāsaṁ devatānaṁ na evaṁ hoti: ‘idaṁ amhākaṁ niccanti vā dhuvanti
It’s not that those deities think, ‘What we have is permanent, lasting, and eternal.’ Rather, wherever those deities cling, that’s where they take pleasure. It’s like when flies are being carried along on a carrying-pole or basket. It’s not that they think, ‘What we have is permanent, lasting, and eternal.’ Rather, wherever those flies cling, that’s where they take pleasure. In the same way, it’s not that those deities think, ‘What we have is permanent, lasting, and eternal.’ Rather, wherever th
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“Bhūtamidanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti? “Evaṁ, bhante”. “Tadāhārasambhavanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti? “Evaṁ, bhante”. “Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti? “Evaṁ, bhante”. “Imañce tumhe, bhikkhave, diṭṭhiṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ allīyetha kelāyetha dhanāyetha mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṁ dhammaṁ desitaṁ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti
“Have you truly seen clearly with right understanding that this has come to be?” “Yes, sir.” “Have you truly seen clearly with right understanding that this has originated with that as fuel?” “Yes, sir.” “Have you truly seen clearly with right understanding that when that fuel ceases, what has come to be is liable to cease?” “Yes, sir.” “Pure and bright as this view is, mendicants, if you cling to it, dally with it, treasure it, and treat it as your own, would you be understanding my simile of t
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“Nevasaññānāsaññāyatanaṁ, ānandā”ti. “Upādānaseṭṭhaṁ kira so, bhante, bhikkhu upādiyamāno upādiyatī”ti? “Upādānaseṭṭhañhi so, ānanda, bhikkhu upādiyamāno upādiyati. Upādānaseṭṭhañhetaṁ, ānanda, yadidaṁ— nevasaññānāsaññāyatanaṁ. Idhānanda, bhikkhu evaṁ paṭipanno hoti: ‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi, yaṁ bhūtaṁ—taṁ pajahāmī’ti. Evaṁ upekkhaṁ paṭilabhati. So taṁ upekkhaṁ nābhinandati, nābhivadati, na ajjhosāya tiṭṭhati. Tassa taṁ upekkhaṁ anabhinandato anabhivad
“The dimension of neither perception nor non-perception.” “Sir, it seems that mendicant is grasping the best thing to grasp!” “Indeed, Ānanda. For the best thing to grasp is the dimension of neither perception nor non-perception. Take a mendicant who practices like this: ‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ In this way they gain equanimity. They don’t approve, welcome, or keep clinging to that equan
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ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā— ubhayametaṁ aniccaṁ. Yadaniccaṁ taṁ nālaṁ abhinandituṁ, nālaṁ abhivadituṁ, nālaṁ ajjhositun’ti. Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati. Sampasāde sati etarahi vā āneñjaṁ samāpajjati paññāya vā adhimuccati. Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati. Sampasāde sati etarahi vā ākiñca
visions in this life and in lives to come, perceptions of visions in this life and in lives to come; all of these are impermanent. And what’s impermanent is not worth approving, welcoming, or clinging to.’ Practicing in this way and meditating on it often their mind becomes confident in this dimension. Being confident, they either attain the imperturbable now, or are freed by wisdom. Furthermore, a noble disciple reflects: Practicing in this way and meditating on it often their mind becomes conf
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‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti. So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṁ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṁ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṁ desentassa. Tassa evaṁ hoti: ‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti. So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.
‘The cosmos and the self are one and the same. After death I will be that, permanent, everlasting, eternal, imperishable, and will last forever and ever.’ They hear the Realized One or their disciple teaching Dhamma for the uprooting of all grounds, fixations, obsessions, insistences, and underlying tendencies regarding views; for the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. They think, ‘Whoa, I’m going to be an
「宇宙と自己は同一である。死後、我は永久・常住・永遠・不滅のその者となり、永遠に存続し続けるであろう」と。彼らは、如来あるいはその弟子が、見解に関するあらゆる根拠・固執・偏執・主張・随眠を抜き去るために、あらゆる行を寂静し、あらゆる執着を捨離し、渇愛を滅尽し、離欲し、滅し、涅槃に至るために、法を説くのを聴く。すると彼らは思う、「ああ、我は断滅してしまうのか」と。
経典データの出典: SuttaCentral（CC0ライセンス）