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経典: 中部経典
✕ クリア
人間関係
中部経典
趣旨一致
長
“Addhā kho, bhante, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti. “Evameva kho tvaṁ, udāyi, ‘yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṁ na paññapesī”ti. ‘yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṁ na paññapesi. Seyyathāpi, udāyi, puriso evaṁ vadeyya: ‘ahaṁ yā imasmiṁ janapade janapadakalyāṇī taṁ icchāmi, taṁ kāmemī’ti. Tamenaṁ evaṁ vadeyyuṁ: ‘ambho
“Clearly that’s the case, sir.” “In the same way, you say, ‘The ultimate splendor is the splendor compared to which no other splendor is finer.’ But you don’t describe that splendor.” You say, ‘The ultimate splendor is the splendor compared to which no other splendor is finer.’ But you don’t describe that splendor. Suppose a man was to say, ‘Whoever the finest lady in the land is, it is her that I want, her I desire!’ They’d say to him, ‘My friend, that finest lady in the land who you desire—do
人間関係
中部経典
趣旨一致
長
Iti puṭṭho ‘no’ti vadeyya. Tamenaṁ evaṁ vadeyyuṁ: ‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī’ti? Iti puṭṭho ‘āmā’ti vadeyya. Taṁ kiṁ maññasi, kaccāna, nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? “Addhā kho, bho gotama, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti. “Evameva kho tvaṁ, kaccāna, ‘yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi; tañca vaṇṇaṁ na paññapesī”ti. ‘y
Asked this, he’d say, ‘No.’ They’d say to him, ‘My friend, do you desire someone who you’ve never even known or seen?’ Asked this, he’d say, ‘Yes.’ What do you think, Kaccāna? This being so, doesn’t that man’s statement turn out to have no demonstrable basis?” “Clearly that’s the case, worthy Gotama.” “In the same way, you say, ‘The ultimate splendor is the splendor compared to which no other splendor is finer.’ But you don’t describe that splendor.” You say, ‘The ultimate splendor is the splend
人間関係
中部経典
趣旨一致
長
‘ahaṁ yā imasmiṁ janapade janapadakalyāṇī, taṁ icchāmi taṁ kāmemī’ti. Tamenaṁ evaṁ vadeyyuṁ: ‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ—khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṁ evaṁ vadeyyuṁ: ‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ evaṁnāmā evaṅgottāti vāti …pe… dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti … amukasmiṁ gāme vā nigame vā nagare vā’ti? “
‘Whoever the finest lady in the land is, it is her that I want, her I desire!’ They’d say to him, ‘My friend, that finest lady in the land who you desire—do you know whether she’s an aristocrat, a brahmin, a peasant, or a menial?’ Asked this, he’d say, ‘No.’ They’d say to him, ‘My friend, that finest lady in the land who you desire—do you know her name or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or dingy? What village, town, or city she comes from?’ “Mister
人間関係
中部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kurūsu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena thullakoṭṭhikaṁ nāma kurūnaṁ nigamo tadavasari. Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālo kulaputto tenupasaṅkamiṁsu; upasaṅkamitvā raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: Kiṁ pana te taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajjāyā”ti? Evaṁ vutte, raṭṭhapālo kulaputto tuṇhī ahosi. Dutiyampi kho … tatiyampi kho raṭṭhapālassa kulaputtassa sahāyakā raṭṭhapālaṁ kulaputtaṁ etadavocu
So I have heard. At one time the Buddha was wandering in the land of the Kurus together with a large Saṅgha of mendicants when he arrived at a town of the Kurus named Thullakoṭṭhika. Then Raṭṭhapāla’s friends went to him and said, So how can they allow you to go forth while you’re still alive?” When they said this, Raṭṭhapāla kept silent. For a second time, and a third time, Raṭṭhapāla’s friends made the same request. And for a third time, Raṭṭhapāla kept silent. “Our dear Raṭṭhapāla, you are yo
以上のように私は聞いた。ある時、世尊はクル国において多くの比丘僧伽とともに遊行され、トゥッラコッティカというクル国の町に至られた。そこでラッタパーラの友人たちが彼のもとに来て言った。「どうして生きながらにして出家することが許されたのですか」と。このように言われたとき、ラッタパーラは沈黙を守られた。二度目も、三度目も、ラッタパーラの友人たちは同じことを申し上げた。そして三度目もまた、ラッタパーラは沈黙を守られた。「親愛なるラッタパーラよ、あなたは若く……」
⚠ 出家者向けの文脈
人間関係
中部経典
趣旨一致
長
jaṭilakassa ce, bhikkhave, jaṭādhāraṇamattena abhijjhālussa abhijjhā pahīyetha, byāpannacittassa byāpādo pahīyetha, kodhanassa kodho pahīyetha, upanāhissa upanāho pahīyetha, makkhissa makkho pahīyetha, paḷāsissa paḷāso pahīyetha, issukissa issā pahīyetha, maccharissa macchariyaṁ pahīyetha, saṭhassa sāṭheyyaṁ pahīyetha, māyāvissa māyā pahīyetha, pāpicchassa pāpikā icchā pahīyetha, micchādiṭṭhikassa micchādiṭṭhi pahīyetha, tamenaṁ mittāmaccā ñātisālohitā jātameva naṁ jaṭilakaṁ kareyyuṁ, jaṭilakatt
having matted hair someone with covetousness, ill will, irritability, acrimony, disdain, contempt, jealousy, stinginess, deviousness, deceit, corrupt wishes, and wrong view could give up these things. If that were the case, your friends and colleagues, relatives and kin would make you a matted-hair ascetic as soon as you were born. They’d encourage you: ‘Please, dearest, become a matted-hair ascetic! By doing so you will give up covetousness, ill will, irritability, hostility, disdain, contempt,
人間関係
中部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā uruññāyaṁ viharati kaṇṇakatthale migadāye. “Nāhaṁ, bhante, bhagavantaṁ diṭṭhadhammikaṁ pucchāmi; appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; asaṭho hoti amāyāvī yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu; āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; paññavā hoti udayattha
So I have heard. At one time the Buddha was staying near Ujuññā, in the deer park at Kaṇṇakatthala. “Sir, I am not asking you about this life, They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions. They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’r
以下のように翻訳いたします。
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このように私は聞いた。あるとき、世尊はウジュンニャーの近く、カンナカッタラの鹿野苑に滞在しておられた。「尊師よ、私はこの世のことについてお尋ねしているのではございません。彼らはめったに病むことなく、不調を知らず、その胃腑はよく消化し、熱からず冷えからず、ほどよき按配にして、禅定に適う身を保っております。彼らは狡猾にして欺くことなく、師または賢明なる梵行の友に対し、己をありのままに誠実に示します。彼らは不善の法を捨て、善の法を取り入れんがために、精進の気概を奮い起こして生きております。
人間関係
中部経典
趣旨一致
長
‘ambho purisa, na tvaṁ addasa manussesu rājāno coraṁ āgucāriṁ gahetvā vividhā kammakāraṇā kārente— kasāhipi tāḷente vettehipi tāḷente addhadaṇḍakehipi tāḷente hatthampi chindante pādampi chindante hatthapādampi chindante kaṇṇampi chindante nāsampi chindante kaṇṇanāsampi chindante bilaṅgathālikampi karonte saṅkhamuṇḍikampi karonte rāhumukhampi karonte jotimālikampi karonte hatthapajjotikampi karonte erakavattikampi karonte cīrakavāsikampi karonte eṇeyyakampi karonte baḷisamaṁsikampi karonte kahāp
‘My friend, did you not see among human beings when the rulers arrested a bandit, a criminal, and subjected them to various punishments— whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘demon’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘bulrush twist’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘caustic pickle’, the ‘twisting bar’, the ‘straw mat’; being splashe
⚠ 自己責任論に誤解されやすい
人間関係
中部経典
趣旨一致
長
Tamenaṁ antepuradvāragataṁ samānaṁ mittāmaccā ñātisālohitā evaṁ puccheyyuṁ: ‘iminā tvaṁ, mahārāja, rathavinītena sāvatthiyā sāketaṁ anuppatto antepuradvāran’ti? Kathaṁ byākaramāno nu kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyyā”ti? “Evaṁ byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyya: ‘idha me sāvatthiyaṁ paṭivasantassa sākete kiñcideva accāyikaṁ karaṇīyaṁ uppajji. Tassa me antarā ca sāvatthiṁ antarā ca sāketaṁ satta rathavinītāni upaṭṭhapesuṁ. Atha kh
And when he was at the gate, friends and colleagues, relatives and kin would ask him: ‘Great king, did you come to Sāketa from Sāvatthī by this chariot at the ready?’ If asked this, how should King Pasenadi rightly reply?” “The king should reply: ‘Well, while staying in Sāvatthī, I had some urgent business come up in Sāketa. Now, between Sāvatthī and Sāketa seven chariots were stationed at the ready for me. Then, exiting Sāvatthī, I mounted the first chariot at the ready by the gate of the royal
「城門にて、友人や同僚、親族や縁者たちが彼に問うたとしましょう。『大王よ、あなたはこの仕立ての整った車でシュラーヴァスティーよりサーケータまでいらしたのですか』と。このように問われたとき、パセーナディ王はいかにお答えになるのが正しいでしょうか」「王はこのようにお答えになるべきでしょう。『さよう、シュラーヴァスティーに滞在しておりましたところ、サーケータにて急ぎの用件が生じました。さて、シュラーヴァスティーとサーケータの間には、七台の仕立ての整った車が私のために用意されておりました。そこで、シュラーヴァスティーを出立し、王城の門のほとりに備えられた最初の車に乗り込み——』」
人間関係
中部経典
趣旨一致
長
‘Evaṁ, sammā’ti kho, ānanda, jotipālo māṇavo ghaṭikārassa kumbhakārassa paccassosi. Atha kho, ānanda, ghaṭikāro ca kumbhakāro jotipālo ca māṇavo sottisināniṁ ādāya nadiṁ agamaṁsu sināyituṁ. Ghaṭikārassa kho, ānanda, kumbhakārassa jotipālo nāma māṇavo sahāyo ahosi piyasahāyo. Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṁ māṇavaṁ āmantesi: ‘āyāma, samma jotipāla, kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ dassanāya upasaṅkamissāma. Sādhusammatañhi me tassa bhagavato dassanaṁ arahato sammāsa
‘Yes, dear,’ replied Jotipāla. So that’s what they did. Ghaṭīkāra had a dear friend named Jotipāla, a student. Then Ghaṭīkāra addressed Jotipāla, ‘Come, dear Jotipāla, let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha. For I deem it holy to see that Blessed One.’ When he said this, Jotipāla said to him, ‘Enough, dear Ghaṭīkāra. What’s the use of seeing that shaveling, that fake ascetic?’ For a second time …
⚠ 出家者向けの文脈
人間関係
中部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā bākulo rājagahe viharati veḷuvane kalandakanivāpe. “Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi satthena cīvaraṁ chinditā”. “Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi sūciyā cīvaraṁ sibbitā …pe… nābhijānāmi rajanena cīvaraṁ rajitā … nābhijānāmi kathine cīvaraṁ sibbitā … nābhijānāmi sabrahmacārīnaṁ cīvarakamme vicāritā … nābhijānāmi nimantanaṁ sāditā … nābhijānāmi evarūpaṁ cittaṁ uppannapubbaṁ: ‘aho vata maṁ koci nimanteyyā’ti … nābhijānāmi antarag
So I have heard. At one time Venerable Bakkula was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. cutting a robe with a knife … sewing a robe with a needle … dying a robe … sewing a robe during the robe-making ceremony … wandering to look for robe material for my companions in the spiritual life when they are making robes … accepting an invitation … having such a thought: ‘If only someone would invite me!’ … sitting down inside a house … eating inside a house … Then t
以下は翻訳文です。
かくの如く我は聞けり。ある時、尊者バックラは王舎城の竹林精舎、栗鼠の飼育場の近くに滞在しておられた。刀をもって衣を裁断すること……針をもって衣を縫うこと……衣を染めること……衣作りの儀式において衣を縫うこと……梵行の同伴者たちが衣を作る際にその衣の材料を求めて歩き回ること……招待を受けること……「誰かが私を招待してくださればよいのに」という思いを起こすこと……家の内側に座すこと……家の内側にて食事をすること……
人間関係
中部経典
趣旨一致
長
So iti paṭisañcikkhati: ‘ahaṁ kho pubbe aḍḍho ahosiṁ mahaddhano mahābhogo. Tassa me te bhogā anupubbena parikkhayaṁ gatā. Na kho pana mayā sukaraṁ anadhigataṁ vā bhogaṁ adhigantuṁ adhigataṁ vā bhogaṁ phātiṁ kātuṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. So tena bhogapārijuññena samannāgato kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. Katamañca, bho raṭṭhapāla, ñātipārijuññaṁ? Idaṁ vuccati, bho raṭṭhapāla,
They reflect: ‘I used to be rich, affluent, and wealthy. But gradually my wealth has dwindled away. It’s not easy for me to acquire more wealth or to increase the wealth I’ve already acquired. Why don’t I go forth from the lay life to homelessness?’ So because of that decay of wealth they go forth. And what is decay of relatives? This is called decay of relatives. But worthy Raṭṭhapāla has many friends and colleagues, relatives and kin right here in Thullakoṭṭhika. You have no decay of relatives
人間関係
中部経典
趣旨一致
長
Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito? Idha, bho raṭṭhapāla, ekaccassa bahū honti mittāmaccā ñātisālohitā. Tassa te ñātakā anupubbena parikkhayaṁ gacchanti. So iti paṭisañcikkhati: ‘mamaṁ kho pubbe bahū ahesuṁ mittāmaccā ñātisālohitā. Tassa me te anupubbena parikkhayaṁ gatā. Na kho pana mayā sukaraṁ anadhigataṁ vā bhogaṁ adhigantuṁ adhigataṁ vā bhogaṁ phātiṁ kātuṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan
So what did you know or see or hear that made you go forth? It’s when someone has many friends and colleagues, relatives and kin. But gradually their relatives dwindle away. They reflect: ‘I used to have many friends and colleagues, relatives and kin. But gradually they’ve dwindled away. It’s not easy for me to acquire more wealth or to increase the wealth I’ve already acquired. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ So bec
人間関係
中部経典
趣旨一致
長
Tassa kho evaṁ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṁ adhikaraṇaṁ khippameva vūpasammati. Idha, bhaddāli, ekacco bhikkhu saddhāmattakena vahati pemamattakena. Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti: ‘ayaṁ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena. Sace mayaṁ imaṁ bhikkhuṁ pasayha pasayha kāraṇaṁ karissāma— mā yampissa taṁ saddhāmattakaṁ pemamattakaṁ tamhāpi parihāyī’ti. Seyyathāpi, bhaddāli, purisassa ekaṁ cakkhuṁ, tassa mittāmaccā ñātisālohitā taṁ ekaṁ
And that’s what they do. Take some other monk who gets by with mere faith and love. In such a case, the monks say: ‘Reverends, this monk gets by with mere faith and love. Suppose we punish him, repeatedly pressuring him— no, let him not lose what little faith and love he has!’ Suppose there was a person with one eye. Their friends and colleagues, relatives and kin would protect that one eye: ‘Let them not lose the one eye that they have!’ In the same way, some monk gets by with mere faith and lo
⚠ 出家者向けの文脈
人間関係
中部経典
趣旨一致
長
‘Pare atimānī bhavissanti, mayamettha anatimānī bhavissāmā’ti sallekho karaṇīyo. ‘Pare dubbacā bhavissanti, mayamettha suvacā bhavissāmā’ti sallekho karaṇīyo. ‘Pare pāpamittā bhavissanti, mayamettha kalyāṇamittā bhavissāmā’ti sallekho karaṇīyo. ‘Pare pamattā bhavissanti, mayamettha appamattā bhavissāmā’ti sallekho karaṇīyo. ‘Pare assaddhā bhavissanti, mayamettha saddhā bhavissāmā’ti sallekho karaṇīyo. ‘Pare ahirikā bhavissanti, mayamettha hirimanā bhavissāmā’ti sallekho karaṇīyo. ‘Pare adinnādāy
‘Others will be arrogant, but here we will not be arrogant.’ ‘Others will be hard to admonish, but here we will not be hard to admonish.’ ‘Others will have bad friends, but here we will have good friends.’ ‘Others will be negligent, but here we will be diligent.’ ‘Others will be faithless, but here we will have faith.’ ‘Others will be conscienceless, but here we will have a sense of conscience.’ ‘Others will steal, but here we will not steal.’ ‘Others will be imprudent, but here we will be prude
「他の者たちは傲慢であろうとも、ここにおいてわれらは傲慢であってはならない。」「他の者たちは諫めを受け入れ難かろうとも、ここにおいてわれらは諫めを素直に受け入れねばならない。」「他の者たちは悪しき友を持とうとも、ここにおいてわれらは善き友を持たねばならない。」「他の者たちは放逸であろうとも、ここにおいてわれらは不放逸に精進せねばならない。」「他の者たちは不信であろうとも、ここにおいてわれらは信心を持たねばならない。」「他の者たちは無慚であろうとも、ここにおいてわれらは慚愧の心を持たねばならない。」「他の者たちは盗みを犯そうとも、ここにおいてわれらは盗みを犯してはならない。」「他の者たちは無智であろうとも、ここにおいてわれらは智慧を具えねばならない。」
人間関係
中部経典
趣旨一致
長
‘ambho purisa, idaṁ dadhi ca madhu ca sappi ca phāṇitañca ekajjhaṁ saṁsaṭṭhaṁ, sace ākaṅkhasi piva. Tassa te pivato ceva chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī bhavissasī’ti. So taṁ paṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṁ pivato ceva chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī assa. Tathūpamāhaṁ, bhikkhave, imaṁ dhammasamādānaṁ vadāmi, yamidaṁ dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ. Seyyathāpi, bhikkhave, vassānaṁ pacchi
‘Here, my friend, this is curds, honey, ghee, and molasses all mixed together. Drink it if you like. If you drink it, the color, aroma, and flavor will be appetizing, and after drinking it you will be happy.’ He wouldn’t put it down. After appraisal, he’d drink it. The color, aroma, and flavor would be appetizing, and after drinking it he would be happy. This is comparable to the way of taking up practices that is pleasant now and results in future pleasure, I say. It’s like the last month of th
人間関係
中部経典
趣旨一致
長
Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto dubbaco hoti pāpamitto, tassa bhavanti vattāro. ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā dubbaco pāpamitto’ti— Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena suvacena bhavitabbaṁ kalyāṇamittena.
If he’s hard to admonish, with bad friends, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s hard to admonish, with bad friends?’ That’s why a wilderness monk who has come to stay in the Saṅgha should be easy to admonish, with good friends.
⚠ 出家者向けの文脈
人間関係
中部経典
趣旨一致
長
So suṇeyya cakkhumato bhāsamānassa: ‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti. So odātapariyesanaṁ careyya. Tamenaṁ aññataro puriso telamalikatena sāhuḷicīrena vañceyya: ‘idaṁ te, ambho purisa, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti. So taṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṁ nicchāreyya: ‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti. “Evameva kho, māgaṇḍiya, aññatitthiyā paribbājakā andhā acakkhukā ajānantā ārogyaṁ, apassa
They might hear a sighted person saying: ‘White cloth is really nice, it’s attractive, stainless, and clean.’ They’d go in search of white cloth. But someone would cheat them with a dirty, soiled garment, saying: ‘My friend, here is a white cloth for you, it’s attractive, stainless, and clean.’ They’d take it and put it on, expressing their gladness: ‘White cloth is really nice, it’s attractive, stainless, and clean.’ “In the same way, the wanderers of other religions are blind and sightless. No
人間関係
中部経典
趣旨一致
長
nanu so vejjo yāvadeva kilamathassa vighātassa bhāgī assā”ti? “Evaṁ pasanno ahaṁ bhoto gotamassa. So taṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ. Tassa so bhisakko sallakatto bhesajjaṁ kareyya— uddhaṁvirecanaṁ adhovirecanaṁ añjanaṁ paccañjanaṁ natthukammaṁ. So taṁ bhesajjaṁ āgamma cakkhūni uppādeyya, cakkhūni visodheyya. Tassa saha cakkhuppādā yo amusmiṁ telamalikate sāhuḷicīre chandarāgo so pahīyetha. Tañca naṁ purisaṁ amittatopi
Wouldn’t that doctor just get weary and frustrated?” “I am quite confident that the worthy Gotama They’d take it and put it on. Their friends and colleagues, relatives and kin would get a surgeon to treat them. The surgeon would make medicine for them: emetics, purgatives, ointment, counter-ointment, or nasal treatment. And when they used it their eyes would be cured so that they could see clearly. As soon as their eyes were cured they’d lose all desire for that dirty, soiled garment. Then they
⚠ 自己責任論に誤解されやすい
人間関係
中部経典
趣旨一致
長
idaṁ te, ambho purisa, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti. Pahoti me bhavaṁ gotamo tathā dhammaṁ desetuṁ yathāhaṁ ārogyaṁ jāneyyaṁ, nibbānaṁ passeyyan”ti. “Seyyathāpi, māgaṇḍiya, jaccandho puriso; so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṁ, na passeyya tārakarūpāni, na passeyya candimasūriye. So suṇeyya cakkhumato bhāsamānassa: ‘chekaṁ vata, bho, odāt
“My friend, here is a white cloth for you, it’s attractive, stainless, and clean.”’ is capable of teaching me so that I can know health and see extinguishment.” “Māgaṇḍiya, suppose a person was blind from birth. They couldn’t see sights that are dark or bright, or blue, yellow, red, or magenta. They couldn’t see even and uneven ground, or the stars, or the moon and sun. They might hear a sighted person saying: ‘White cloth is really nice, it’s attractive, stainless, and clean.’ They’d go in sear
人間関係
中部経典
趣旨一致
長
“ehi tvaṁ, ambho purisa, yenāyasmā ānando tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato ānandassa pāde sirasā vandāhi: ‘rājā, bhante, pasenadi kosalo āyasmato ānandassa pāde sirasā vandatī’ti; evañca vadehi: ‘sace kira, bhante, āyasmato ānandassa na kiñci accāyikaṁ karaṇīyaṁ, āgametu kira, bhante, āyasmā ānando muhuttaṁ anukampaṁ upādāyā’”ti. “Evaṁ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekam
“Please, my friend, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him: ‘Sir, King Pasenadi of Kosala bows with his head at your feet.’ And then say: ‘Sir, if you have no urgent business, please wait an while out of sympathy.’” “Yes, Your Majesty,” that man replied. He did as the king asked. Ānanda consented with silence. Then King Pasenadi rode on the elephant as far as the terrain allowed, then descended and approached Ānanda on foot. He bowed, stood to one side,
経典データの出典: SuttaCentral（CC0ライセンス）