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渇愛
長部経典
趣旨一致
長
rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā. Cha taṇhākāyā— rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. Cha agāravā. Idhāvuso, bhikkhu satthari agāravo viharati appatisso; dhamme agāravo viharati appatisso; saṅghe agāravo viharati appatisso; sikkhāya agāravo viharati appatisso; appamāde agāravo viharati appatisso; paṭisanthāre agāravo
intention regarding sights, sounds, smells, tastes, touches, and ideas. <em>Six classes of craving:</em> craving for sights, sounds, smells, tastes, touches, and ideas. You should all recite these in concert. <em>Six kinds of disrespect:</em> A mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality. <em>Six kinds of respect:</em> A mendicant has respect and reverence for the Teacher, the teaching, and the Saṅgha, the training
⚠ 出家者向けの文脈
渇愛
長部経典
趣旨一致
長
tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti. “Cakkhuviññeyyaṁ rūpampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampi. Sotaviññeyyaṁ saddampāhaṁ, devānaminda, duvidhena vadāmi— Ghānaviññeyyaṁ gandhampāhaṁ, devānaminda, duvidhena vadāmi— Jivhāviññeyyaṁ rasampāhaṁ, devānaminda, duvidhena vadāmi— Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi: “Na kho, devānaminda, sabbe samaṇabrāhmaṇā accantaniṭṭhā
Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.” “Lord of gods, I say that there are two kinds of sight known by the eye: that which you should cultivate, and that which you should not cultivate. There are two kinds of sound known by the ear … smells known by the nose … tastes known by the tongue … And then Sakka asked another question: “No, lord of gods, they have not.” “Why not?” “Those mendicants who are freed through the ending of craving have reached the ultim
渇愛
長部経典
趣旨一致
長
Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “iṅgha me tvaṁ, ānanda, pānīyaṁ āhara, pipāsitosmi, ānanda, pivissāmī”ti. Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni, taṁ cakkacchinnaṁ udakaṁ parittaṁ luḷitaṁ āvilaṁ sandati. Ayaṁ, bhante, kakudhā nadī avidūre acchodakā sātodakā sītodakā setodakā suppatitthā ramaṇīyā. Ettha bhagavā pānīyañca pivissati, gattāni ca sītī karissatī”ti. Dutiyampi kho bhagavā āya
The Buddha sat on the seat spread out. When he was seated he said to Venerable Ānanda, “Go on then, Ānanda, fetch me some water. I am thirsty and will drink.” When he said this, Venerable Ānanda said to the Buddha, “Sir, just now around five hundred carts have passed by. The shallow water has been churned up by their wheels, and it flows cloudy and murky. The Kakudhā river is not far away, with clear, sweet, cool water, clean, with smooth banks, delightful. There the Buddha can drink and cool hi
渇愛
長部経典
趣旨一致
長
“iṅgha me tvaṁ, ānanda, pānīyaṁ āhara, pipāsitosmi, ānanda, pivissāmī”ti. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā pattaṁ gahetvā yena sā nadikā tenupasaṅkami. Atha kho sā nadikā cakkacchinnā parittā luḷitā āvilā sandamānā, āyasmante ānande upasaṅkamante acchā vippasannā anāvilā sandittha. Atha kho āyasmato ānandassa etadahosi: “acchariyaṁ vata bho, abbhutaṁ vata bho, tathāgatassa mahiddhikatā mahānubhāvatā. Ayañhi sā nadikā cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅk
“Go on then, Ānanda, fetch me some water. I am thirsty and will drink.” “Yes, sir,” replied Ānanda. Taking his bowl he went to the river. Now, though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when Ānanda approached it flowed transparent, clear, and unclouded. Then Ānanda thought, “Oh lord, how incredible, how amazing! The Realized One has such psychic power and might! For though the shallow water in that creek had been churned up by wheels, and f
渇愛
長部経典
趣旨一致
長
phoṭṭhabbā loke … dhammā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Cakkhuviññāṇaṁ loke … Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ— sotaviññāṇaṁ loke … ghānaviññāṇaṁ loke … jivhāviññāṇaṁ loke … kāyaviññāṇaṁ loke … manoviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Cakkhusamphasso loke …
touches … ideas in the world seem nice and pleasant, and it is there that craving arises and settles. Eye consciousness … It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is, ear consciousness … nose consciousness … tongue consciousness … body consciousness … mind consciousness in the world seems nice and pleasant, and it is there that craving arises and settles. Eye contact …
渇愛
長部経典
趣旨一致
長
sotasamphasso loke … ghānasamphasso loke … jivhāsamphasso loke … kāyasamphasso loke … kāmataṇhā bhavataṇhā vibhavataṇhā. manosamphasso loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Cakkhusamphassajā vedanā loke … sotasamphassajā vedanā loke … ghānasamphassajā vedanā loke … jivhāsamphassajā vedanā loke …
ear contact … nose contact … tongue contact … body contact … craving for sensual pleasures, craving for existence, and craving for nonexistence. mind contact in the world seems nice and pleasant, and it is there that craving arises and settles. Feeling born of eye contact … feeling born of ear contact … feeling born of nose contact … feeling born of tongue contact …
渇愛
長部経典
趣旨一致
長
kāyasamphassajā vedanā loke … manosamphassajā vedanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rūpasaññā loke … saddasaññā loke … gandhasaññā loke … Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? rasasaññā loke … phoṭṭhabbasaññā loke … dhammasaññā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rūpasañcetanā loke …
feeling born of body contact … feeling born of mind contact in the world seems nice and pleasant, and it is there that craving arises and settles. Perception of sights … perception of sounds … perception of smells … But where does that craving arise and where does it settle? perception of tastes … perception of touches … perception of ideas in the world seems nice and pleasant, and it is there that craving arises and settles. Intention regarding sights …
渇愛
長部経典
趣旨一致
長
phoṭṭhabbataṇhā loke … dhammataṇhā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rūpavitakko loke … saddavitakko loke … gandhavitakko loke … rasavitakko loke … phoṭṭhabbavitakko loke … Kiñca loke piyarūpaṁ sātarūpaṁ? dhammavitakko loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rūpavicāro loke …
craving for touches … craving for ideas in the world seems nice and pleasant, and it is there that craving arises and settles. Thoughts about sights … thoughts about sounds … thoughts about smells … thoughts about tastes … thoughts about touches … And what in the world seems nice and pleasant? thoughts about ideas in the world seem nice and pleasant, and it is there that craving arises and settles. Considerations regarding sights …
渇愛
長部経典
趣旨一致
長
cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ. Katame cha dhammā bahukārā? Katame cha dhammā pahātabbā? Cha taṇhākāyā— rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. Katame cha dhammā hānabhāgiyā? Cha agāravā— idhāvuso, bhikkhu satthari agāravo viharati appatisso. Dhamme …pe… saṅghe … sikkhāya … appamāde … paṭisanthāre agāravo viharati appatisso. Katame cha dhammā visesabhāgiyā? Cha sāraṇīyā dhammā.
eye, ear, nose, tongue, body, and mind. <em>What six things are helpful?</em> <em>What six things should be given up?</em> Six classes of craving: craving for sights, sounds, smells, tastes, touches, and ideas. <em>What six things make things worse?</em> Six kinds of disrespect. A mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality. <em>What six things lead to distinction?</em> Six warm-hearted qualities.
⚠ 出家者向けの文脈
渇愛
長部経典
趣旨一致
長
Pāpā ca mittā sukadariyatā ca, Ete cha ṭhānā purisaṁ dhaṁsayanti. Akkhehi dibbanti suraṁ pivanti, Yantitthiyo pāṇasamā paresaṁ; Nihīnasevī na ca vuddhasevī, hoti sammiyasammiyo; Nihīyate kāḷapakkheva cando. Yo vāruṇī addhano akiñcano, Pipāso pivaṁ papāgato; Udakamiva iṇaṁ vigāhati,
bad friends, and avarice: these six grounds ruin a person. They play dice and drink beer, and consort with women loved by others. Associating with the worse, not the better, some call you their dear, dear friend, they diminish like the waning moon. One who is broke and destitute due to toddy, thirsty, drinking in the bar, drowning in debt,
渇愛
長部経典
趣旨一致
長
Tisso taṇhā— kāmataṇhā, bhavataṇhā, vibhavataṇhā. Aparāpi tisso taṇhā— kāmataṇhā, rūpataṇhā, arūpataṇhā. Aparāpi tisso taṇhā— rūpataṇhā, arūpataṇhā, nirodhataṇhā. Tīṇi akusalamūlāni— Tīṇi saṁyojanāni— sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso. Tayo āsavā—
<em>Three cravings:</em> for sensual pleasures, for existence, and for nonexistence. <em>Another three cravings:</em> sensuality, form, and formlessness. <em>Another three cravings:</em> form, formlessness, and cessation. <em>Three unskillful roots:</em> <em>Three fetters:</em> substantialist view, doubt, and misapprehension of precepts and observances. <em>Three defilements:</em>
渇愛
長部経典
趣旨一致
長
‘Taṇhāpaccayā upādānan’ti iti kho panetaṁ vuttaṁ tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā taṇhāpaccayā upādānaṁ. Taṇhā ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ— rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā, sabbaso taṇhāya asati taṇhānirodhā api nu kho upādānaṁ paññāyethā”ti? “No hetaṁ, bhante”. “Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo upādānassa, yadidaṁ taṇhā. ‘Vedanāpaccayā taṇhā’ti iti k
‘Craving is a requirement for grasping’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no craving for anyone anywhere. That is, craving for sights, sounds, smells, tastes, touches, and ideas. When there’s no craving at all, with the cessation of craving, would grasping still be found?” “No, sir.” “That’s why this is the cause, source, origin, and reason of grasping, namely craving. ‘Feeling is a requirement for craving’—that’s what I sa
渇愛
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趣旨一致
長
so aparena samayena phoṭṭhabbānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā phoṭṭhabbataṇhaṁ pahāya phoṭṭhabbapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihareyya. Imassa pana te, māgaṇḍiya, kimassa vacanīyan’”ti? “Na kiñci, bho gotama”. ‘idhekacco cakkhuviññeyyehi rūpehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, so aparena samayena rūpānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca ni
Some time later—having truly understood the origin, disappearance, gratification, drawback, and escape of touches, and having given up craving and dispelled passion for touches—they would live rid of thirst, their mind peaceful inside. What would you have to say to them, Māgaṇḍiya?” “Nothing, worthy Gotama.” Take someone who used to amuse themselves with sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Some time later—having truly understood the
渇愛
中部経典
趣旨一致
長
So kho ahaṁ, aggivessana, tattheva nisīdiṁ ‘alamidaṁ padhānāyā’ti. Apissumaṁ, aggivessana, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā. Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, aggivessana, 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 d
So I sat down right there, thinking: ‘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 w
渇愛
中部経典
趣旨一致
長
api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ, udake nikkhittaṁ, uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti? “No hidaṁ, bho gotama”. “Taṁ kissa hetu”? “Aduñhi, bho gotama, allaṁ kaṭṭhaṁ sasnehaṁ, tañca pana udake nikkhittaṁ. Aparāpi kho maṁ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpa
By drilling the stick against that green, sappy log lying in the water, could they light a fire and produce heat?” “No, worthy Gotama. Why not? 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
渇愛
中部経典
趣旨一致
長
“Idhāhaṁ, mārisa moggallāna, yena bhagavā tenupasaṅkamiṁ; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsiṁ. Ekamantaṁ ṭhito kho ahaṁ, mārisa moggallāna, bhagavantaṁ etadavocaṁ: ‘kittāvatā nu kho, bhante, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti? Evaṁ vutte, mārisa moggallāna, bhagavā maṁ etadavoca: “khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti pajānāti. Ettāvatā
“My good fellow Moggallāna, I approached the Buddha, bowed, stood to one side, and said to him, ‘Sir, how do you briefly define a mendicant who is freed with the ending of craving, who has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal, and is best among gods and humans?’ When I had spoken the Buddha said to me: They understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is
⚠ 出家者向けの文脈
渇愛
中部経典
趣旨一致
長
yassa te sabrahmacārī evaṁmahiddhiko evaṁmahānubhāvo. Aho nūna te so bhagavā satthā”ti. Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahāmoggallāno bhagavantaṁ etadavoca: Evaṁ kho ahaṁ, moggallāna, abhijānāmi sakkassa devānamindassa saṅkhittena taṇhāsaṅkhayavimuttiṁ bhāsitā”ti. Idamavoca bhagavā. Attamano āyasmā mahāmoggallāno bhagavato bhāsitaṁ abhinandīti. “abhijānāti no, bhante, bhagavā ahu ñāta
to have a spiritual companion of such power and might! We can’t believe that’s not the Blessed One, your Teacher!” Then Mahāmoggallāna went up to the Buddha, bowed, sat down to one side, and said to him, “That’s how I recall briefly explaining freedom through the ending of craving to Sakka, lord of gods.” That is what the Buddha said. Satisfied, Venerable Mahāmoggallāna approved what the Buddha said. “Sir, do you recall briefly explaining freedom through the ending of craving to a certain well-k
渇愛
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趣旨一致
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“Idha, devānaminda, bhikkhuno sutaṁ hoti: Ettāvatā kho, devānaminda, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti. ‘sabbe dhammā nālaṁ abhinivesāyā’ti. Evañcetaṁ, devānaminda, bhikkhuno sutaṁ hoti: ‘sabbe dhammā nālaṁ abhinivesāyā’ti. So sabbaṁ dhammaṁ abhijānāti; sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti; sabbaṁ dhammaṁ pariññāya yaṁ kiñci vedanaṁ vedeti— sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ v
“lord of gods, take a mendicant who has heard: That’s how I briefly define a mendicant who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal, and is best among gods and humans.” ‘Nothing is worth insisting on.’ When a mendicant has heard that nothing is worth insisting on, they directly know all things. Directly knowing all things, they completely understand all things. Completely underst
⚠ 出家者向けの文脈
渇愛
中部経典
趣旨一致
長
Cirassaṁ kho, mārisa moggallāna, imaṁ pariyāyaṁ akāsi yadidaṁ idhāgamanāya. Nisīda, mārisa moggallāna, idamāsanaṁ paññattan”ti. Nisīdi kho āyasmā mahāmoggallāno paññatte āsane. Sakkopi kho devānamindo aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho sakkaṁ devānamindaṁ āyasmā mahāmoggallāno etadavoca: “yathā kathaṁ pana kho, kosiya, bhagavā saṅkhittena taṇhāsaṅkhayavimuttiṁ abhāsi? Ekekasmiṁ niyyūhe satta satta kūṭāgārasatāni. Ekamekasmiṁ kūṭāgāre satta satta accharāyo. Ek
It’s been a long time since you took the opportunity to come here. Sit, my good Moggallāna, here, a seat is ready.” Mahāmoggallāna sat down on the seat spread out, while Sakka took a low seat and sat to one side. Mahāmoggallāna said to him, “Kosiya, how did the Buddha briefly explain freedom through the ending of craving? Each tower has seven hundred chambers. Each chamber has seven nymphs. Each nymph has seven maids. Would you like to see the lovely Palace of Victory?”
経典データの出典: SuttaCentral（CC0ライセンス）