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執着
中部経典
趣旨一致
長
So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṁ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṁ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṁ desentassa. Tassa na evaṁ hoti: ‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti. So na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati. Evaṁ kho, bhikkhu, ajjhattaṁ asati aparitassanā hoti. Taṁ, bhikkhave, pariggahaṁ pariggaṇheyy
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 don’t think, ‘Whoa, I’m going to be annihilated and destroyed! I won’t even exist any more!’ They don’t sorrow and wail and lament, beating their breast and falling into confusion. That’s
彼らは、如来あるいはその弟子が説く法を聴聞する。その法とは、見解に関するあらゆる根拠・執着・偏執・固執・随眠を根絶するためのものであり、あらゆる行を寂滅させ、あらゆる執取を捨離し、渇愛を滅尽し、離貪・滅尽・涅槃へと至るためのものである。彼らは、「ああ、我は断滅し、消滅してしまうのか。もはや我は存在しなくなるのか」などと思い惑うことはない。悲嘆し、号泣し、哀訴し、胸を打ち叩いて、迷乱に陥ることもない。これぞ
⚠ 出家者向けの文脈
執着
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趣旨一致
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yaṁ diṭṭheva dhamme parinibbāyissāmi. Ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘natthi sabbaso bhavanirodho’ti, tesamayaṁ diṭṭhi sārāgāya santike, saṁyogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike. Ye pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘atthi sabbaso bhavanirodho’ti, tesamayaṁ diṭṭhi asārāgāya santike, asaṁyogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santiketi. So iti paṭisaṅkhāya bhavānaṁyeva nibbi
that I will be fully extinguished in this very life. The view of those ascetics and brahmins who say that there is no such thing as the total cessation of continued existence is close to greed, yoking, relishing, attachment, and grasping. The view of those ascetics and brahmins who say that there is such a thing as the total cessation of continued existence is close to non-greed, non-yoking, non-relishing, non-attachment, and non-grasping.’ Reflecting like this, they simply practice for disillus
執着
中部経典
趣旨一致
長
Puna caparaṁ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato tiṇṇo loke visattikan”ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Tatra, bhikkhave, paṭhamā migajātā amuṁ nivāpaṁ nivuttaṁ nevāpikassa anupakhajja mucchitā bhojanāni bhuñjiṁsu, te tattha anupakhajja
Furthermore, a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. And they’ve crossed over clinging to the world.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said. And indee
さらに、比丘は、非想非非想処をも完全に超越して、想受滅に入り、そこに留まる。そして智慧をもって見ることにより、その諸漏は滅尽する。これを称して、悪魔の眼を盲いさせ、その眼を跡形もなく滅して、悪しき者の視野の及ばぬ境地へと赴いた比丘という。そして彼は、世への執着を渡り越えたのである。」これが世尊の説かれたところである。比丘たちは満足し、世尊の御言葉を歓喜して受け入れた。
⚠ 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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趣旨一致
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Katamo cānanda, maggo, katamā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya? Idhānanda, bhikkhu upadhivivekā akusalānaṁ dhammānaṁ pahānā sabbaso kāyaduṭṭhullānaṁ paṭippassaddhiyā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato saman
And what, Ānanda, is the path and the practice for giving up the five lower fetters? It’s when a mendicant—due to the seclusion from attachments, the giving up of unskillful qualities, and the complete settling of physical discomforts—quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They contemplate the phenomena there—included
⚠ 出家者向けの文脈,初学者には難しい
執着
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趣旨一致
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Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ—idappaccayatā paṭiccasamuppādo. Idampi kho ṭhānaṁ duddasaṁ yadidaṁ—sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ, so mamassa kilamatho, sā mamassa vihesā’ti. Apissu maṁ, bhikkhave, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā: ‘Kicchena me adhigataṁ, halaṁ d
But people like clinging, they love it and enjoy it. It’s hard for them to see this topic; that is, specific conditionality, dependent origination. It’s also hard for them to see this topic; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. And if I were to teach this principle, others might not understand me, which would be wearying and troublesome for me.’ And then these verses, which were neither supernat
しかし、人々は執着を好み、それを愛し、それを楽しむ。彼らにとって、この事柄——すなわち、特定の条件性、縁起——を見ることは難しい。また、この事柄——すなわち、一切の行の寂滅、一切の執取の放捨、渇愛の滅尽、離貪、滅、涅槃——を見ることもまた難しい。もし我れがこの法を説いたとしても、他の者どもは我れを理解しないであろう。それは我れにとって、疲労となり、煩わしきことともなるであろう。』かくして、これらの偈頌が——いまだ超
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Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni samodakaṁ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakaṁ accuggamma ṭhitāni anupalittāni udakena; evameva kho ahaṁ, bhikkhave, buddhacakkhunā lokaṁ volokento addasaṁ satte
It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them. In the same way, I saw sentient beings with little dust in their eyes, and some with much dust in their eyes. Then I replied in verse to the divinity Sahampa
それはちょうど、青い睡蓮や、紅蓮・白蓮の咲く池のようなものである。それらの蓮のうち、あるものは水中に芽生え育ちながら、水面に出ることなく、水の底にあって生長する。あるものは水中に芽生え育ちながら、水面のほどまで達する。そして、またあるものは水中に芽生え育ちながら、水面を超えて高く伸び、水に濡れることなく凛として立つ。まさにそのごとく、我は有情の中に、眼の塵の薄き者と眼の塵の厚き者とがあるのを見たのである。そのとき、我はサハンパティ天に対し、偈をもって答えたのであった。
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‘Pare muṭṭhassatī bhavissanti, mayamettha upaṭṭhitassatī bhavissāmā’ti sallekho karaṇīyo. ‘Pare duppaññā bhavissanti, mayamettha paññāsampannā bhavissāmā’ti sallekho karaṇīyo. ‘Pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā’ti sallekho karaṇīyo. ‘Pare abrahmacārī bhavissanti, mayamettha brahmacārī bhavissāmā’ti sallekho karaṇīyo. ‘Pare musāvādī bhavissanti, mayamettha musāvādā paṭiviratā bhavissāmā’ti sallekh
‘Others will be unmindful, but here we will be mindful.’ ‘Others will be witless, but here we will be accomplished in wisdom.’ ‘Others will be attached to their own views, holding them tight, and refusing to let go, but here we will not be attached to our own views, not holding them tight, but will let them go easily.’ ‘Others will be unchaste, but here we will not be unchaste.’ ‘Others will lie, but here we will not lie.’ ‘Others will speak divisively, but here we will not speak divisively.’ ‘O
「他者は放逸なるも、我らはここに於いて正念を保たん。」「他者は智慧なきも、我らはここに於いて智慧を成就せん。」「他者は自らの見解に執着し、これを固く握りしめて手放さざるも、我らはここに於いて自らの見解に執着せず、固く握りしめず、容易にこれを手放さん。」「他者は不浄行を為すも、我らはここに於いて不浄行を為さじ。」「他者は妄語を語るも、我らはここに於いて妄語を語らじ。」「他者は離間語を語るも、我らはここに於いて離間語を語らじ。」
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Tasmātiha, cunda, ‘pare vihiṁsakā bhavissanti, mayamettha avihiṁsakā bhavissāmā’ti cittaṁ uppādetabbaṁ. ‘Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā’ti cittaṁ uppādetabbaṁ …pe… ‘pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā’ti cittaṁ uppādetabbaṁ. 3. Parikkamanapariyāya Seyyathāpi, cunda, visamo maggo assa, tassa añño samo maggo parikkamanāya; seyyathā vā pana, cunda, visamaṁ tit
That’s why you should give rise to the following thoughts. ‘Others will be cruel, but here we will not be cruel.’ ‘Others will kill living creatures, but here we will not kill living creatures.’ … ‘Others will be attached to their own views, holding them tight, and refusing to let go, but here we will not be attached to our own views, not holding them tight, but will let them go easily.’ 3. Bypassing Cunda, suppose there was a rough path and another smooth path to get around it. Or suppose there
以下のような思いを起こすべきである。「他の者たちは残酷であるかもしれないが、われらはここにおいて残酷であることなし」「他の者たちは生き物を殺すかもしれないが、われらはここにおいて生き物を殺すことなし」……「他の者たちは己が見解に執着し、それをかたく握りしめて放さぬかもしれないが、われらはここにおいて己が見解に執われることなく、それをかたく握ることなく、やすやすと手放すべし」と。
第三に、純陀を脇に置くとして、たとえばある険しき道があり、それを迂回する別の平坦な道があるとしよう。あるいはまた、そこに——
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evameva kho, cunda, vihiṁsakassa purisapuggalassa avihiṁsā hoti uparibhāgāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti uparibhāgāya …pe… sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhisuppaṭinissaggitā hoti uparibhāgāya. 5. Parinibbānapariyāya So vata, cunda, attanā palipapalipanno paraṁ palipapalipannaṁ uddharissatīti netaṁ ṭhānaṁ vijjati. So vata, cunda, attanā apalipapalipanno paraṁ palipapalipannaṁ uddharissatīti ṭhānametaṁ vijja
In the same way, a cruel individual is led upwards by not being cruel. An individual who kills is led upwards by not killing … An individual who is attached to their own views, holding them tight, and refusing to let go, is led upwards by not being attached to their own views, not holding them tight, but letting them go easily. 5. The Exposition by Extinguishment If you’re sinking in the mud yourself, Cunda, it is quite impossible for you to pull out someone else who is sinking in the mud. But i
以下に翻訳を示します。
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同じように、残忍な者は、残忍でないことによって上へと導かれる。殺生する者は、殺生しないことによって上へと導かれる……自らの見解に執着し、それをかたく握りしめ、手放すことを拒む者は、自らの見解に執着せず、それをかたく握りしめることなく、やすやすと手放すことによって上へと導かれる。
五、涅槃による解説
チュンダよ、もし汝自らが泥沼に沈んでいるならば、同じく泥沼に沈んでいる他の者を引き上げることは、断じて不可能である。しかしながら……
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Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā: ‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’. Seyyathāpi, bhikkhave, ār
Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. There are ascetics and brahmins who enjoy these five kinds of sensual stimulation tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. Y
眼によって識られる諸色——愛すべく、望ましく、快適にして、楽しく、官能的にして、心を惹き起こすもの。耳によって識られる諸声……鼻によって識られる諸香……舌によって識られる諸味……身によって識られる諸触——愛すべく、望ましく、快適にして、楽しく、官能的にして、心を惹き起こすもの。これらが五妙欲である。これら五妙欲に繋縛され、耽溺し、執著し、その過患に盲目にして、出離を了知せざるまま、これを受用する沙門・婆羅門たちがある。
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Imaṁ kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’. Taṁ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā. Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti. So te nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. Imampi kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’. Taṁ kissa hetu? Indriyavemattatā hi
I call this individual ‘fettered’, not ‘detached’. Why is that? Because I understand the disparity of faculties as it applies to this individual. Take another individual practicing to give up and let go of attachments. As they do so, memories and thoughts connected with attachments beset them. They don’t tolerate them, but give them up, get rid of them, eliminate them, and obliterate them. I also call this individual ‘fettered’, not ‘detached’. Why is that? Because I understand the disparity of
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‘anayamāpanno byasanamāpanno yathākāmakaraṇīyo luddassa. Āgacchante ca pana ludde yena kāmaṁ na pakkamissatī’ti. Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā: ‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te ev
has met with calamity and disaster, and the hunter can do with them what he wants. And when the hunter comes, it cannot flee where it wants. In the same way, there are ascetics and brahmins who enjoy these five kinds of sensual stimulation tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. You should understand that they have met with calamity and disaster, and the Wicked One can do with them what he wants. There are ascetics and brahmins who enjoy these five k
災難と禍に遭遇し、猟師は思いのままにこれを扱うことができる。そして猟師が来たとき、獲物は望む場所へ逃げることもできない。同じように、これら五種の欲楽を、縛られ、溺れ、執着し、その過患を見ることなく、出離を理解することなく享受している沙門・婆羅門がいる。彼らは災難と禍に遭遇しており、悪魔は思いのままに彼らを扱うことができると、そのように知るべきである。また、これら五種の欲楽を享受している沙門・婆羅門がいる。
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Atha kho naṁ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. Imampi kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’. Taṁ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā. Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti; dandho, udāyi, satuppādo. Atha kho naṁ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. Seyyathāpi, udāyi, puriso divasaṁsantatte ayokaṭāhe
but then they quickly give up, get rid of, eliminate, and obliterate those thoughts. I also call this individual ‘fettered’, not ‘detached’. Why is that? Because I understand the disparity of faculties as it applies to this individual. As they do so, memories and thoughts connected with attachments beset them every so often, due to the loss of mindfulness. Slowly mindfulness arises, then they quickly give up, get rid of, eliminate, and obliterate those thoughts. Suppose there was an iron cauldro
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趣旨一致
長
Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā: ‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’. Seyyathāpi, bhikkhave, āraññako mago araññe pavane caramāno vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṁ kappeti. Taṁ kissa hetu? Anāpāthagato, bhikkhave, luddassa. Evameva kho, bhikkhave, bhikkhu vivicceva kāmehi vivicca a
In the same way, there are ascetics and brahmins who enjoy these five kinds of sensual stimulation without being tied, infatuated, or attached, seeing the drawbacks, and understanding the escape. You should understand that they haven’t met with calamity and disaster, and the Wicked One cannot do what he wants with them. Suppose there was a wild deer wandering in the forest that walked, stood, sat, and laid down in confidence. Why is that? Because it’s out of the hunter’s range. In the same way,
同じように、沙門・婆羅門の中には、この五種の欲楽を受用しながらも、それに縛られず、溺れず、執着せず、その過患を見てよく出離を知る者たちがいる。彼らは禍いと災いに遭わず、悪魔もその意のままにすることができないと知るべきである。たとえば、森の中をさまよう一頭の野鹿が、安心して歩き、立ち、座り、臥すようなものである。それはなぜか。その鹿は猟師の射程の外にいるからである。同じように、
⚠ 出家者向けの文脈
執着
中部経典
趣旨一致
長
Puttabhariyaṁ, bhikkhave, jarādhammaṁ, dāsidāsaṁ jarādhammaṁ, ajeḷakaṁ jarādhammaṁ, kukkuṭasūkaraṁ jarādhammaṁ, hatthigavāssavaḷavaṁ jarādhammaṁ, jātarūparajataṁ jarādhammaṁ. Jarādhammā hete, bhikkhave, upadhayo. Etthāyaṁ gathito mucchito ajjhāpanno attanā jarādhammo samāno jarādhammaṁyeva pariyesati. Kiñca, bhikkhave, byādhidhammaṁ vadetha? Puttabhariyaṁ, bhikkhave, byādhidhammaṁ, dāsidāsaṁ byādhidhammaṁ, ajeḷakaṁ byādhidhammaṁ, kukkuṭasūkaraṁ byādhidhammaṁ, hatthigavāssavaḷavaṁ byādhidhammaṁ.
Partners and children, male and female bondservants, goats and sheep, chickens and pigs, elephants and cattle, and gold and currency are liable to grow old. These attachments are liable to grow old. Someone who is tied, infatuated, and attached to such things, themselves liable to grow old, seeks what is also liable to grow old. And what should be described as liable to fall sick? Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle ar
妻子、男女の下僕、山羊と羊、鶏と豚、象と牛、そして黄金と財貨は、老いに服するものである。これらへの執着もまた、老いに服するものである。自らも老いに服しながら、老いに服するものに縛られ、溺れ、執着する者は、同じく老いに服するものを求めている。
では、病いに服するものとは何か。妻子、男女の下僕、山羊と羊、鶏と豚、象と牛は——
執着
中部経典
趣旨一致
中
Etthāyaṁ gathito mucchito ajjhāpanno attanā maraṇadhammo samāno maraṇadhammaṁyeva pariyesati.
Someone who is tied, infatuated, and attached to such things, themselves liable to die, seeks what is also liable to die.
かかるものに縛られ、耽溺し、執着する者は、自らも死を免れぬ身でありながら、同じく死を免れぬものを求め続けるのである。
執着
中部経典
趣旨一致
中
Yassālayā na vijjanti, aññāya akathaṅkathiṁ; Amatogadhaṁ anuppattaṁ, tamahaṁ brūmi brāhmaṇaṁ. Yodhapuññañca pāpañca, ubho saṅgaṁ upaccagā; Asokaṁ virajaṁ suddhaṁ, Sabbasaṁyojanaṁ chetvā, tamahaṁ brūmi brāhmaṇaṁ. Candaṁ va vimalaṁ suddhaṁ,
They have no clinging, knowledge has freed them of indecision, they’ve arrived at the objective of freedom from death: that’s who I declare a brahmin. They’ve escaped the snare of both good and bad deeds; sorrowless, stainless, pure: Having cut off all fetters that’s who I declare a brahmin. Pure as the spotless moon,
執着
中部経典
趣旨一致
中
dibbaṁ yogaṁ upaccagā; Sabbayogavisaṁyuttaṁ, tamahaṁ brūmi brāhmaṇaṁ. Hitvā ratiñca aratiṁ, sītībhūtaṁ nirūpadhiṁ; Sabbalokābhibhuṁ vīraṁ, tamahaṁ brūmi brāhmaṇaṁ. Cutiṁ yo vedi sattānaṁ, upapattiñca sabbaso; Asattaṁ sugataṁ buddhaṁ,
and slipped out of the heavenly yoke; unyoked from all yokes: that’s who I declare a brahmin. Giving up desire and discontent, they’re cooled and free of attachments; a hero, master of the whole world: that’s who I declare a brahmin. They know the passing away and rebirth of all beings; unattached, holy, awakened:
執着
中部経典
趣旨一致
長
jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya dhammanimittānusāri viññāṇaṁ hoti; dhammanimittassādagadhitaṁ dhammanimittassādavinibandhaṁ dhammanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati. Evaṁ kho, āvuso, bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati. Kathañcāvuso, bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati? Idhāvuso, bhikkhuno cakkhunā rūpaṁ disvā na rūpanimittānusāri viññāṇaṁ hoti, na rūpanimittassādagadhitaṁ na rūpanimit
When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, and consciousness follows after the features of that idea—tied, attached, and fettered to gratification in its features—consciousness is said to be scattered and diffused externally. That’s how consciousness is said to be scattered and diffused externally. And how is consciousness said to be not scattered and diffused externally? In this case, when a mendicant sees a sigh
⚠ 出家者向けの文脈
執着
中部経典
趣旨一致
長
manasā dhammaṁ viññāya na dhammanimittānusāri viññāṇaṁ hoti na dhammanimittassādagadhitaṁ na dhammanimittassādavinibandhaṁ na dhammanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati. Evaṁ kho, āvuso, bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati. Kathañcāvuso, ajjhattaṁ saṇṭhitanti vuccati? Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Tassa vivekajapītisukhānusāri viñ
When they know an idea with their mind, but consciousness does not follow after the features of that idea—not tied, attached, and fettered to gratification in its features—consciousness is said to be not scattered and diffused externally. That’s how consciousness is said to be not scattered and diffused externally. And how is it said to be stuck internally? Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption,
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）