🔖 ブックマーク機能はLINEログインで利用できます
💬 AIブッダに相談
10,023
偈句数
6,901
日本語訳あり
9,975
パーリ原文
経典 18
テーマ 20
該当 2,119
すべて
智慧 4287
老い 929
苦しみ 775
正念 717
業・因果 365
死 359
執着 353
幸せ 347
怒り 347
人間関係 246
自己 243
家族 234
不安 177
仕事 154
渇愛 145
慈悲 126
無常 108
孤独 45
空 43
感謝 23
経典: 中部経典
✕ クリア
業・因果
中部経典
趣旨一致
中
Yājako kammunā hoti, nāmagottaṁ pakappitaṁ; rājāpi hoti kammunā. Sammuccā samudāgataṁ, tattha tattha pakappitaṁ. Dīgharattānusayitaṁ, diṭṭhigatamajānataṁ; Ajānantā no pabrunti, jātiyā hoti brāhmaṇo. Na jaccā brāhmaṇo hoti,
you’re a sacrificer by your deeds, as mere convention in the world. by deeds you’re a ruler. Produced by mutual agreement, they’re formulated in each case. For a long time this misconception has prejudiced those who don’t understand. Ignorant, they declare that one is a brahmin by birth. You’re not a brahmin by birth,
業・因果
中部経典
趣旨一致
長
kammavipākakovidā. Kammunā vattati loko, kammunā vattati pajā; Kammanibandhanā sattā, rathassāṇīva yāyato. Tapena brahmacariyena, Evaṁ vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṁ etadavocuṁ: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṁ bhavantaṁ go
they’re expert in deeds and their results. Deeds make the world go on, deeds make people go on; sentient beings are bound by deeds, like a moving chariot’s linchpin. By fervor and spiritual practice, When he had spoken, Vāseṭṭha and Bhāradvāja said to him, “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made t
⚠ 自己責任論に誤解されやすい
業・因果
中部経典
趣旨一致
中
udāhu bhavati kammunā; Ajānataṁ no pabrūhi, yathā jānemu brāhmaṇan”ti. Ahaṁ pokkharasātissa, tārukkhassāyaṁ māṇavo. Tevijjānaṁ yadakkhātaṁ, tatra kevalinosmase; Padakasmā veyyākaraṇā, jappe ācariyasādisā; Tesaṁ no jātivādasmiṁ,
or else because of deeds? We don’t know, please tell us, so we can recognize a brahmin.” I’m a student of Pokkharasāti, and he of Tārukkha. We’re fully qualified in all the Vedic experts teach. As philologists and grammarians, we match our tutors in recitation. We have a dispute
業・因果
中部経典
趣旨一致
中
“Tesaṁ vo ahaṁ byakkhissaṁ, Tato kīṭe paṭaṅge ca, yāva kunthakipillike; Liṅgaṁ jātimayaṁ tesaṁ, aññamaññā hi jātiyo. Catuppadepi jānātha, khuddake ca mahallake; Liṅgaṁ jātimayaṁ tesaṁ, aññamaññā hi jātiyo. Pādudarepi jānātha,
“I shall explain to you,” Next there are bugs that crawl or fly, and so on, to ants and termites. They’re defined by birth, for species are indeed diverse. Know the quadrupeds, too, both small and large. They’re defined by birth, for species are indeed diverse. Know, too, the long-backed snakes,
業・因果
中部経典
趣旨一致
中
urage dīghapiṭṭhike; (vāseṭṭhāti bhagavā) Liṅgaṁ jātimayaṁ tesaṁ, aññamaññā hi jātiyo. Tato macchepi jānātha, udake vārigocare; Liṅgaṁ jātimayaṁ tesaṁ, aññamaññā hi jātiyo. Tato pakkhīpi jānātha, pattayāne vihaṅgame;
crawling on their bellies. said the Buddha, They’re defined by birth, for species are indeed diverse. Next know the fish, whose range is the water. They’re defined by birth, for species are indeed diverse. Next know the birds, winged chariots in flight.
業・因果
中部経典
趣旨一致
中
Liṅgaṁ jātimayaṁ tesaṁ, aññamaññā hi jātiyo. Anupubbaṁ yathātathaṁ; Jātivibhaṅgaṁ pāṇānaṁ, Aññamaññāhi jātiyo. Tiṇarukkhepi jānātha, na cāpi paṭijānare; Liṅgaṁ jātimayaṁ tesaṁ, aññamaññā hi jātiyo. Yathā etāsu jātīsu,
They’re defined by birth, for species are indeed diverse. “accurately and in sequence, the taxonomy of living creatures, for species are indeed diverse. Know the grass and trees, though they lack self-awareness. They’re defined by birth, for species are indeed diverse. While the differences between these species
業・因果
中部経典
趣旨一致
長
“yannūnāhaṁ te kulaputte puccheyyan”ti. Atha kho bhagavā āyasmantaṁ anuruddhaṁ āmantesi: “kacci tumhe, anuruddhā, abhiratā brahmacariye”ti? “Taggha mayaṁ, bhante, abhiratā brahmacariye”ti. “Sādhu sādhu, anuruddhā. Etaṁ kho, anuruddhā, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhā agārasmā anagāriyaṁ pabbajitānaṁ yaṁ tumhe abhirameyyātha brahmacariye. Yena tumhe, anuruddhā, bhadrena yobbanena samannāgatā paṭhamena vayasā susukāḷakesā kāme paribhuñjeyyātha tena tumhe, anuruddhā, bhadrenapi yobbanena sama
“Why don’t I question just those gentlemen?” Then the Buddha said to Venerable Anuruddha, “Anuruddha and friends, I hope you’re satisfied with the spiritual life?” “Indeed, sir, we are satisfied with the spiritual life.” “Good, good, Anuruddha and friends! It’s appropriate for gentlemen like yourselves, who have gone forth out of faith from the lay life to homelessness, to be satisfied with the spiritual life. Since you’re blessed with youth, in the prime of life, with pristine black hair, you c
業・因果
中部経典
趣旨一致
長
‘evañhi kira imesaṁ pañcannaṁ upādānakkhandhānaṁ saṅgaho sannipāto samavāyo hoti. Vuttaṁ kho panetaṁ bhagavatā: “yo paṭiccasamuppādaṁ passati so dhammaṁ passati; yo dhammaṁ passati so paṭiccasamuppādaṁ passatī”ti. Paṭiccasamuppannā kho panime yadidaṁ pañcupādānakkhandhā. Katamo cāvuso, rūpupādānakkhandho? Cattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāya rūpaṁ. Katamā cāvuso, cattāro mahābhūtā? Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu. Katamā cāvuso, pathavīdhātu?
‘So this is how there comes to be inclusion, gathering together, and assimilation into these five grasping aggregates. But the Buddha has also said: “One who sees dependent origination sees the teaching. One who sees the teaching sees dependent origination.” And these five grasping aggregates are indeed dependently originated. And what is the grasping aggregate of form? The four principal states, and form derived from the four principal states. And what are the four principal states? The element
業・因果
中部経典
趣旨一致
中
āsajja naṁ tathāgataṁ; Kiṁ nu maññasi pāpima, na me pāpaṁ vipaccati. Karoto cīyati pāpaṁ, cirarattāya antaka; Māra nibbinda buddhamhā, āsaṁ mākāsi bhikkhusu. Iti māraṁ atajjesi, bhikkhu bhesakaḷāvane; Tato so dummano yakkho,
in attacking the Realized One. Wicked One, do you imagine that your wickedness won’t bear fruit? Your deeds heap up wickedness that will last a long time, terminator! Give up on the Buddha, Māra! And hold no hope for the mendicants!” That is how, in the Bhesekaḷā grove, the mendicant condemned Māra. That spirit, downcast,
⚠ 出家者向けの文脈
業・因果
中部経典
趣旨一致
長
“Atthi pana, bho gotama, koci ājīvako kāyassa bhedā saggūpago”ti? “Ito kho so, vaccha, ekanavuto kappo yamahaṁ anussarāmi, nābhijānāmi kañci ājīvakaṁ saggūpagaṁ aññatra ekena; sopāsi kammavādī kiriyavādī”ti. “Evaṁ sante, bho gotama, suññaṁ aduṁ titthāyatanaṁ antamaso saggūpagenapī”ti? “Evaṁ, vaccha, suññaṁ aduṁ titthāyatanaṁ antamaso saggūpagenapī”ti. Idamavoca bhagavā. Attamano vacchagotto paribbājako bhagavato bhāsitaṁ abhinandīti. Tena kho pana samayena vacchagotto paribbājako ekapuṇḍarīke pa
“But are there any Ājīvaka ascetics who go to heaven when the body breaks up?” “Vaccha, when I recollect the past ninety-one eons, I can’t find any Ājīvaka ascetics who have gone to heaven, except one; and he taught the efficacy of deeds and action.” “In that case, worthy Gotama, that sectarian fold is empty even of the chance to go to heaven.” “Yes, Vaccha, that sectarian fold is empty even of the chance to go to heaven.” That is what the Buddha said. Satisfied, the wanderer Vacchagotta approve
⚠ 自己責任論に誤解されやすい
業・因果
中部経典
趣旨一致
長
Tiracchānayoniñcāhaṁ, sāriputta, pajānāmi, tiracchānayonigāmiñca maggaṁ, tiracchānayonigāminiñca paṭipadaṁ; yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapajjati tañca pajānāmi. Manusse cāhaṁ, sāriputta, pajānāmi, manussalokagāmiñca maggaṁ, manussalokagāminiñca paṭipadaṁ; Deve cāhaṁ, sāriputta, pajānāmi, devalokagāmiñca maggaṁ, devalokagāminiñca paṭipadaṁ; Idhāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca mag
I understand the animal realm … the ghost realm … humanity … gods, and the path and practice that leads to the world of the gods. When I’ve comprehended the mind of a certain individual, I understand: ‘This individual is practicing in such a way and is riding upon such a path that when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’ Some time later I see that they have indeed been reborn in hell, where they experience exclusively pai
私は畜生界を……また餓鬼界を……人間界を……そして天界を、さらに天界へと導く道と修行を、ことごとく了知する。ある特定の人物の心を洞察したとき、私はこのように了知する。「この者は、かくかくの行いをなし、かくかくの道を歩みつつあるがゆえに、その身が滅び、死を迎えた後、喪失の境処、悪しき境処、堕処、すなわち地獄に転生するであろう」と。そしてその後、私は現に彼が地獄に転生したことを見届け、その者がそこにおいて純粋に苦のみを受けていることを知る。
業・因果
中部経典
趣旨一致
長
Tamenaṁ passeyya aparena samayena tassa rukkhassa chāyāya nisinnaṁ vā nipannaṁ vā sukhabahulā vedanā vedayamānaṁ. Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissatī’ti. Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannaṁ, ekantasukhā vedanā vedayamān
Some time later they see them sitting or lying under that tree, where they experience mostly pleasant feelings. … When I’ve comprehended the mind of a certain individual, I understand: ‘This individual … will be reborn in a good place, a heavenly realm.’ Some time later I see that they have indeed been reborn in a heavenly realm, where they experience feelings of perfect happiness. Suppose there was a stilt longhouse with a peaked roof, plastered inside and out, draft-free, with door fastened an
やがて、かの人々が或る樹の下に坐し、あるいは臥し、主として楽受を経験しているのを、余は見る。……余が或る人の心を遍知したとき、余はかく了解する。「この人は……善処、すなわち天界に転生するであろう」と。やがて、余はその人が実際に天界に転生し、完全なる楽受を経験しているのを見る。
譬えば、四方に窓を設けた楼閣があるとしよう。その楼閣は切妻の屋根を有し、内外ともに塗壁を施し、風の入ることなく、扉は固く閉ざされ……
業・因果
中部経典
趣旨一致
長
“Kacci vo, anuruddhā, khamanīyaṁ, kacci yāpanīyaṁ, kacci piṇḍakena na kilamathā”ti? “Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā; na ca mayaṁ, bhante, piṇḍakena kilamāmā”ti. “Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti? “Taggha mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti. “Yathā kathaṁ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññ
“I hope you’re keeping well, Anuruddha and friends; I hope you’re all right. And I hope you’re having no trouble getting almsfood.” “We’re keeping well, Blessed One, we’re getting by. And we have no trouble getting almsfood.” “I hope you’re living in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes?” “Indeed, sir, we live in harmony like this.” “But how do you live this way?” “In this case, sir, I think, Though we’re di
業・因果
中部経典
趣旨一致
中
Coro ahaṁ pure āsiṁ, pacchā so nappamajjati; aṅgulimāloti vissuto; Vuyhamāno mahoghena, buddhaṁ saraṇamāgamaṁ. Lohitapāṇi pure āsiṁ, aṅgulimāloti vissuto; Saraṇagamanaṁ passa, bhavanetti samūhatā. Tādisaṁ kammaṁ katvāna,
I used to be a bandit, but turned to heedfulness, the notorious Aṅgulimāla. Swept away in a great flood, I went to the Buddha as a refuge. I used to have blood on my hands, the notorious Aṅgulimāla. See the refuge I’ve found— the leash to existence is eradicated. I’ve done many of the sort of deeds
⚠ 自己責任論に誤解されやすい
業・因果
中部経典
趣旨一致
長
atha khvettha viññunā purisena ekaṁsena niṭṭhaṁ gantabbaṁ yadidaṁ: ‘atthi devā’”ti. “Kissa pana me bhavaṁ gotamo ādikeneva na byākāsī”ti? “Uccena sammataṁ kho etaṁ, bhāradvāja, lokasmiṁ yadidaṁ: “aṭṭhitavataṁ bhoto gotamassa padhānaṁ ahosi, sappurisavataṁ bhoto gotamassa padhānaṁ ahosi; yathā taṁ arahato sammāsambuddhassa. Kiṁ nu kho, bho gotama, atthi devā”ti? “Ṭhānaso metaṁ, bhāradvāja, viditaṁ yadidaṁ— “Kiṁ nu kho, bho gotama, ‘atthi devā’ti puṭṭho samāno ‘ṭhānaso metaṁ, bhāradvāja, viditaṁ y
a sensible person would come to the categorical conclusion in this matter that gods survive.” “But why didn’t you say that in the first place?” “It is agreed by the eminent in the world that gods survive.” “The striving of the worthy Gotama was indeed assiduous and that of a true person, since he is a perfected one, a fully awakened Buddha. But worthy Gotama, do gods survive?” “I’ve understood about gods in terms of causes.” “But worthy Gotama, when asked ‘Do gods survive?’ why did you say that
業・因果
中部経典
趣旨一致
長
kataṁ buddhassa sāsanan”ti. Yassa pāpaṁ kataṁ kammaṁ, kusalena pidhīyati; Somaṁ lokaṁ pabhāseti, Tena kho pana samayena rañño pasenadissa kosalassa vijite coro aṅgulimālo nāma hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Tepi corassa aṅgulimālassa hatthatthaṁ gacc
and fulfilled the Buddha’s instructions.” Someone whose bad deed is supplanted by the good, lights up the world, Now at that time in the realm of King Pasenadi of Kosala there was a bandit named Aṅgulimāla. He was violent, bloody-handed, a hardened killer, merciless to living beings. He laid waste to villages, towns, and countries. He was constantly murdering humans, and he wore their fingers as a necklace. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī f
⚠ 自己責任論に誤解されやすい
業・因果
中部経典
趣旨一致
長
Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ sabbaṁ rūpaṁ ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpan’ti yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, bhikkhu rūpaññū hoti. Kathañca, bhikkhave, bhikkhu lakkhaṇakusalo hoti? Idha, bhikkhave, bhikkhu kammalakkhaṇo bālo, kammalakkhaṇo paṇḍitoti yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, bhikkhu lakkhaṇakusalo hoti. Kathañca, bhikkhave, bhikkhu āsāṭikaṁ hāretā hoti? Idha, bhikkhave, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti, pajahati vinodeti
It’s when a mendicant truly understands that all form is the four principal states, or form derived from the four principal states. That’s how a mendicant knows form. And how is a mendicant skilled in characteristics? It’s when a mendicant understands that a fool is characterized by their deeds, and an astute person is characterized by their deeds. That’s how a mendicant is skilled in characteristics. And how does a mendicant pick out flies’ eggs? It’s when a mendicant doesn’t tolerate a sensual
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
業・因果
中部経典
趣旨一致
長
Evaṁvādino, bhikkhave, nigaṇṭhā. ‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ savedanīyaṁ taṁ upakkamena vā padhānena vā avedanīyaṁ hotūti labbhametan’ti? ‘No hidaṁ, āvuso’. ‘Yaṁ panidaṁ kammaṁ avedanīyaṁ taṁ upakkamena vā padhānena vā savedanīyaṁ hotūti labbhametan’ti? ‘No hidaṁ, āvuso’. ‘Iti kira, āvuso nigaṇṭhā, yamidaṁ kammaṁ diṭṭhadhammavedanīyaṁ taṁ upakkamena vā padhānena vā samparāyavedanīyaṁ hotūti alabbhametaṁ, yaṁ panidaṁ kammaṁ samparāyavedanīyaṁ taṁ upakkamena vā padhānena vā diṭṭ
Such is the doctrine of the Jain ascetics. ‘What do you think, reverends? If a deed is to be experienced, can exertion make it not be experienced?’ ‘No, reverend.’ ‘But if a deed is not to be experienced, can exertion make it be experienced?’ ‘No, reverend.’ ‘So it seems that exertion cannot change the way deeds are experienced in any of these ways. This being so, your exertion and striving are fruitless.’ Such is the doctrine of the Jain ascetics. clearly the Jains have been reborn in a bad cla
⚠ 自己責任論に誤解されやすい
業・因果
中部経典
趣旨一致
長
Imā kho, ānanda, catasso dakkhiṇā visuddhiyo”ti. Idamavoca bhagavā. Sā dakkhiṇā paṭiggāhakato visujjhati. Yo dussīlo dussīlesu dadāti dānaṁ, Adhammena laddhaṁ appasannacitto; Anabhisaddahaṁ kammaphalaṁ uḷāraṁ, Na taṁ dānaṁ vipulapphalanti brūmi. Yo sīlavā sīlavantesu dadāti dānaṁ, Dhammena laddhaṁ supasannacitto; Abhisaddahaṁ kammaphalaṁ uḷāraṁ,
These are the four ways of purifying a religious donation.” That is what the Buddha said. that offering is purified by the receivers. When an unethical and untrusting person, gives an improper gift to unethical persons, not trusting in the ample fruit of deeds, I declare that gift is not very fruitful. When an ethical person with trusting heart gives a proper gift to ethical persons, trusting in the ample fruit of deeds,
⚠ 自己責任論に誤解されやすい
業・因果
中部経典
趣旨一致
長
Taṁ ve dānaṁ vipulapphalanti brūmi. Yo vītarāgo vītarāgesu dadāti dānaṁ, Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: Dhammena laddhaṁ supasannacitto; Abhisaddahaṁ kammaphalaṁ uḷāraṁ, Taṁ ve dānaṁ āmisadānānamaggan”ti. “Yo sīlavā dussīlesu dadāti dānaṁ, Dhammena laddhaṁ supasannacitto; Abhisaddahaṁ kammaphalaṁ uḷāraṁ, Sā dakkhiṇā dāyakato visujjhati.
I declare that gift is abundantly fruitful. But when a passionless one gives to the passionless Then the Holy One, the Teacher, went on to say: a proper gift with trusting heart, trusting in the ample fruit of deeds, that’s truly the best of material gifts.” “When an ethical person with trusting heart gives a proper gift to unethical persons, trusting in the ample fruit of deeds, that offering is purified by the giver.
⚠ 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）