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Catukkanipāta Brāhmaṇadhammayāgavagga Āsavakkhayasutta Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: “Jānatohaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato. Kiñca, bhikkhave, jānato, kiṁ passato āsavānaṁ khayo hoti? Idaṁ dukkhanti, bhikkhave, jānato passato āsavānaṁ khayo hoti. Ayaṁ dukkhasamudayoti, bhikkhave, jānato passato āsavānaṁ khayo hoti. Ayaṁ dukkhanirodhoti, bhikkhave, jānato passato āsavānaṁ khayo hoti. Ayaṁ dukkhanirodhagāminī paṭipadāti, bhikkhave, jānato pa
The Book of the Fours The Chapter on the Brahmin’s Offering of the Teaching The Ending of Defilements This was said by the Buddha, the Perfected One: that is what I heard. “Mendicants, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see. For one who knows and sees what? The ending of defilements is for one who knows and sees suffering, its origin, its cessation, and the path. The ending of the defilements is for one who knows and sees this.” T
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Ekakanipāta Dutiyavagga Mohapariññāsutta Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: “Mohaṁ, bhikkhave, anabhijānaṁ aparijānaṁ tattha cittaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. Mohañca kho, bhikkhave, abhijānaṁ parijānaṁ tattha cittaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati: “Yena mohena mūḷhāse, sattā gacchanti duggatiṁ; Taṁ mohaṁ sammadaññāya, pajahanti vipassino; Pahāya na punāyanti, imaṁ lokaṁ kudācanan”ti. Ayampi attho vutto b
The Book of the Ones Chapter Two Complete Understanding of Delusion This was said by the Buddha, the Perfected One: that is what I heard. “Mendicants, without directly knowing and completely understanding delusion, without dispassion for it and giving it up, you can’t end suffering. By directly knowing and completely understanding delusion, having dispassion for it and giving it up, you can end suffering.” The Buddha spoke this matter. On this it is said: “When overcome by delusion beings go to
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Ekakanipāta Dutiyavagga Kodhapariññāsutta Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: “Kodhaṁ, bhikkhave, anabhijānaṁ aparijānaṁ tattha cittaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. Kodhañca kho, bhikkhave, abhijānaṁ parijānaṁ tattha cittaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati: “Yena kodhena kuddhāse, sattā gacchanti duggatiṁ; Taṁ kodhaṁ sammadaññāya, pajahanti vipassino; Pahāya na punāyanti, imaṁ lokaṁ kudācanan”ti. Ayampi attho v
The Book of the Ones Chapter Two Complete Understanding of Anger This was said by the Buddha, the Perfected One: that is what I heard. “Mendicants, without directly knowing and completely understanding anger, without dispassion for it and giving it up, you can’t end suffering. By directly knowing and completely understanding anger, having dispassion for it and giving it up, you can end suffering. The Buddha spoke this matter. On this it is said: “When overcome by anger beings go to a bad place.
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Ekakanipāta Dutiyavagga Makkhapariññāsutta Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: “Makkhaṁ, bhikkhave, anabhijānaṁ aparijānaṁ tattha cittaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. Makkhañca kho, bhikkhave, abhijānaṁ parijānaṁ tattha cittaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati: “Yena makkhena makkhāse, sattā gacchanti duggatiṁ; Taṁ makkhaṁ sammadaññāya, pajahanti vipassino; Pahāya na punāyanti, imaṁ lokaṁ kudācanan”ti. Ayampi at
The Book of the Ones Chapter Two Complete Understanding of Disdain This was said by the Buddha, the Perfected One: that is what I heard. “Mendicants, without directly knowing and completely understanding disdain, without dispassion for it and giving it up, you can’t end suffering. By directly knowing and completely understanding disdain, having dispassion for it and giving it up, you can end suffering.” The Buddha spoke this matter. On this it is said: “When overcome by disdain beings go to a ba
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Ekakanipāta Dutiyavagga Saṅghabhedasutta Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: “Ekadhammo, bhikkhave, loke uppajjamāno uppajjati bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Katamo ekadhammo? Saṅghabhedo. Saṅghe kho pana, bhikkhave, bhinne aññamaññaṁ bhaṇḍanāni ceva honti, aññamaññaṁ paribhāsā ca honti, aññamaññaṁ parikkhepā ca honti, aññamaññaṁ pariccajanā ca honti. Tattha appasannā ceva nappasīdanti, pasannānañca ekaccānaṁ aññathattaṁ hotī”
The Book of the Ones Chapter Two Schism in the Saṅgha This was said by the Buddha, the Perfected One: that is what I heard. “One thing, mendicants, arises in the world for the detriment and suffering of the people, against the people, for the harm, detriment, and suffering of gods and humans. What one thing? Schism in the Saṅgha. When the Saṅgha is split, they argue, insult, block, and forsake each other. This doesn’t inspire confidence in those without it, and it causes some with confidence to
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Dukanipāta Paṭhamavagga Dukkhavihārasutta “Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ; kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā. Katamehi dvīhi? Indriyesu aguttadvāratāya ca, bhojane amattaññutāya ca. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ; kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā”ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
The Book of the Twos Chapter One Living in Suffering “Mendicants, when a mendicant has two qualities they live unhappily in this very life—with distress, anguish, and fever— and when the body breaks up, after death, they can expect a bad rebirth. What two? Not guarding the sense doors and eating too much. When a mendicant possesses these two qualities they live unhappily in this very life—with distress, anguish, and fever— and when the body breaks up, after death, they can expect a bad rebirth.”
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Dukanipāta Paṭhamavagga Sukhavihārasutta Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: “Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ; kāyassa bhedā paraṁ maraṇā sugati pāṭikaṅkhā. Katamehi dvīhi? Indriyesu guttadvāratāya ca, bhojane mattaññutāya ca. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ; kāyassa bhedā paraṁ maraṇā sugati pāṭikaṅkhā”ti. Etamatthaṁ
The Book of the Twos Chapter One Living in Happiness This was said by the Buddha, the Perfected One: that is what I heard. “Mendicants, when a mendicant has two qualities they live happily in this very life—without distress, anguish, and fever— and when the body breaks up, after death, they can expect a good rebirth. What two? Guarding the sense doors and moderation in eating. When a mendicant possesses these two qualities they live happily in this very life—without distress, anguish, and fever—
⚠ 希死念慮の場面では使わない,出家者向けの文脈
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Dukanipāta Dutiyavagga Paññāparihīnasutta Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: “Te, bhikkhave, sattā suparihīnā ye ariyāya paññāya parihīnā. Te diṭṭheva dhamme dukkhaṁ viharanti savighātaṁ saupāyāsaṁ sapariḷāhaṁ; kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā. Te, bhikkhave, sattā aparihīnā ye ariyāya paññāya aparihīnā. Te diṭṭheva dhamme sukhaṁ viharanti avighātaṁ anupāyāsaṁ apariḷāhaṁ; kāyassa bhedā paraṁ maraṇā sugati pāṭikaṅkhā”ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati: “
The Book of the Twos Chapter Two Bereft of Wisdom This was said by the Buddha, the Perfected One: that is what I heard. “Those sentient beings are truly bereft, mendicants, who are bereft of noble wisdom. They live unhappily in this very life—with distress, anguish, and fever— and when the body breaks up, after death, they can expect a bad rebirth. Those sentient beings are not bereft who are not bereft of noble wisdom. In this very life they’re happy—free of distress, anguish, and fever— and wh
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Dukanipāta Dutiyavagga Nibbānadhātusutta Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: “Dvemā, bhikkhave, nibbānadhātuyo. Katamā dve? Saupādisesā ca nibbānadhātu, anupādisesā ca nibbānadhātu. Katamā ca, bhikkhave, saupādisesā nibbānadhātu? Idha, bhikkhave, bhikkhu arahaṁ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto. Tassa tiṭṭhanteva pañcindriyāni yesaṁ avighātattā manāpāmanāpaṁ paccanubhoti, sukhadukkhaṁ paṭisaṁvedeti. Tassa yo r
The Book of the Twos Chapter Two Elements of Extinguishment This was said by the Buddha, the Perfected One: that is what I heard. “There are, mendicants, these two elements of extinguishment. What two? The element of extinguishment with residue, and the element of extinguishment with no residue. And what is the element of extinguishment with residue? It’s when a mendicant is a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the
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Tikanipāta Paṭhamavagga Paṭhamavedanāsutta Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: “Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā kho, bhikkhave, tisso vedanā”ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati: “Samāhito sampajāno, sato buddhassa sāvako; Vedanā ca pajānāti, vedanānañca sambhavaṁ. Yattha cetā nirujjhanti, maggañca khayagāminaṁ; Vedanānaṁ khayā bhikkhu, nicchāto parinibbuto”ti. Ayampi attho vutto bhagavatā, iti me suta
The Book of the Threes Chapter One Feelings (1st) This was said by the Buddha, the Perfected One: that is what I heard. “Mendicants, there are these three feelings. What three? Pleasant, painful, and neutral feeling. These are the three feelings.” The Buddha spoke this matter. On this it is said: “Stilled, aware, a mindful disciple of the Buddha understands feelings, the cause of feelings, where they cease, and the path that leads to their ending. With the ending of feelings, a mendicant is hung
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Tikanipāta Paṭhamavagga Dutiyavedanāsutta Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: “Tisso imā, bhikkhave, vedanā. Tatthetaṁ iti vuccati: Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā; dukkhā vedanā sallato daṭṭhabbā; adukkhamasukhā vedanā aniccato daṭṭhabbā. Yato kho, bhikkhave, bhikkhuno sukhā vedanā dukkhato diṭṭhā hoti, dukkhā vedanā sallato diṭṭhā hoti, adukkhamasukhā vedanā aniccato diṭṭhā hoti; ayaṁ vuccati, bhikkhave,
The Book of the Threes Chapter One Feelings (2nd) This was said by the Buddha, the Perfected One: that is what I heard. “Mendicants, there are these three feelings. On this it is said: What three? Pleasant, painful, and neutral feeling. Pleasant feeling should be seen as suffering. Painful feeling should be seen as a dart. Neutral feeling should be seen as impermanent. When a mendicant has seen these three feelings in this way, they’re called a noble mendicant who sees rightly, has cut off cravi
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Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. Tassa ce, mahānāma, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti. So tesaṁ bhogānaṁ ārakkhādhikaraṇaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti: ‘kinti me bhoge neva rājāno hareyyuṁ, na corā hareyyuṁ, na aggi daheyya, na udakaṁ vaheyya, na appiyā vā dāyādā hareyyun’ti. Tassa evaṁ ārakkhato gopayato te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṁ v
This too is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures. That gentleman might try hard, strive, and make an effort, and accrue money. But they experience pain and sadness when they try to protect it, thinking: ‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’ And even though they protect it and ward it, rulers or bandits take it, or fire consumes
これもまた、現世において明らかな欲楽の過患であり、欲楽によって引き起こされる苦の集積である。その者は懸命に励み、精進し、努力を重ねて財を蓄えるかもしれない。しかし彼らは、その財を守ろうとするとき、「いかにして我が財を、王や盗賊に奪われることなく、火に焼かれることなく、洪水に流されることなく、また愛せざる相続人に取られることなく、守り抜くことができようか」と思い煩い、苦悩と悲嘆を経験する。そして、かくも守り護ろうとするにもかかわらず、王や盗賊はその財を奪い、あるいは火はこれを焼き尽くす。
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ittheke abhivadanti, ‘nānattasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti— ittheke abhivadanti, ‘parittasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti— ittheke abhivadanti, ‘appamāṇasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti— ittheke abhivadanti, ‘ekantasukhī attā ca loko ca, idameva saccaṁ moghamaññan’ti— ittheke abhivadanti, ‘ekantadukkhī attā ca loko ca, idameva saccaṁ moghamaññan’ti— ittheke abhivadanti, ‘sukhadukkhī attā ca loko ca, idameva saccaṁ moghamaññan’ti— itt
‘The self and the cosmos are diverse in perception.’ ‘The self and the cosmos have limited perception.’ ‘The self and the cosmos have limitless perception.’ ‘The self and the cosmos experience nothing but happiness.’ ‘The self and the cosmos experience nothing but suffering.’ ‘The self and the cosmos experience both happiness and suffering.’ ‘The self and the cosmos experience neither happiness nor suffering.’ ‘The self and the cosmos are eternal.’ ‘The self and the cosmos are not eternal.’ ‘The
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“Taṁ kiṁ maññasi, gahapati, Bhāsitā kho pana te, gahapati, esā vācā: “Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti. idhassa nigaṇṭho ābādhiko dukkhito bāḷhagilāno sītodakapaṭikkhitto uṇhodakapaṭisevī. So sītodakaṁ alabhamāno kālaṁ kareyya. Imassa pana, gahapati, nigaṇṭho nāṭaputto katthūpapattiṁ paññapetī”ti? “Atthi, bhante, manosattā nāma devā tattha so upapajjati”. “Taṁ kis
“What do you think, householder? But you said that you would debate on the basis of truth.” “Even though the Buddha says this, still the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.” Take a Jain ascetic who is sick, suffering, gravely ill. They turn down cold water and use only hot water. Not getting cold water, they might die. Now, where does the Jain Ñātika say they would be reborn?” “Sir, there are gods called ‘mind-bound’. They
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Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: nānattasaññī attā ca loko ca … parittasaññī attā ca loko ca … appamāṇasaññī attā ca loko ca … ekantasukhī attā ca loko ca … ekantadukkhī attā ca loko ca … sukhadukkhī attā ca loko ca … adukkhamasukhī attā ca loko ca, idameva saccaṁ moghamaññanti, tesaṁ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṁyeva ñāṇaṁ bhavissati parisuddhaṁ pariyodātanti—netaṁ ṭhānaṁ
Now, consider the ascetics and brahmins whose view is as follows. or of diverse perception, or of limited perception, or of limitless perception, or experience nothing but happiness, or experience nothing but suffering, or experience both happiness and suffering, or experience neither happiness nor suffering. It’s simply not possible for them to have personal knowledge of this that is pure and bright, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a
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Natiyā asati āgatigati na hoti. Āgatigatiyā asati cutūpapāto na hoti. Cutūpapāte asati nevidha na huraṁ na ubhayamantarena. Esevanto dukkhassā’”ti. Atha kho āyasmā channo acirapakkante āyasmante ca sāriputte āyasmante ca mahācunde satthaṁ āharesi. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: Taṁ channassa bhikkhuno natthi. ‘Anupavajjo channo bhikkhu satthaṁ āharesī’ti ev
When there’s no inclination there’s no coming and going. When there’s no coming and going there’s no passing away and reappearing. When there’s no passing away and reappearing there’s no this life or the next or between the two. Just this is the end of suffering.’” Not long after those venerables had left, Venerable Channa committed suicide. Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him, But the mendicant Channa did no such thing. You should remember this: ‘T
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Seyyathāpi, āvuso sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; evameva kho me, āvuso sāriputta, adhimattā vātā kucchiṁ parikantanti. Seyyathāpi, āvuso sāriputta, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; evameva kho me, āvuso sāriputta, adhimatto kāyasmiṁ ḍāho. Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati
The winds slicing my belly are so severe, like a deft butcher or their apprentice were slicing open a cows’s belly with a sharp meat cleaver. The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading. “Please don’t commit suicide! Venerable Channa, keep going! We want you to keep
経典データの出典: SuttaCentral（CC0ライセンス）