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経典: 中部経典
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老い
中部経典
趣旨一致
長
“Kiñhi no siyā, bho gotama? Evametaṁ, bho gotamā”ti. “Seyyathāpi, aggivessana, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. Tuyhaṁ kho pana, aggivessana, appekaccāni sedaphusitāni nalāṭā muttāni, uttarāsaṅgaṁ vinibhinditvā bhūmiyaṁ patiṭṭhitāni. Mayhaṁ kho pana, aggivessana, natthi etarahi kāyasmiṁ sedo”ti. Iti bhagavā tasmiṁ parisati suvaṇṇavaṇṇaṁ kāyaṁ vivari. Evaṁ vutte, saccako nigaṇṭhaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāy
“How could I not? Yes, worthy Gotama.” “Suppose, Aggivessana, there was a person in need of heartwood. Wandering in search of heartwood, they’d take a sharp axe and enter a forest. But sweat is pouring from your forehead; it’s soaked through your robe and drips on the ground. While I now have no sweat on my body.” So the Buddha revealed his golden body to the assembly. When this was said, Saccaka sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say. There they’d see
老い
中部経典
趣旨一致
長
Paṭiggahesi kho āyasmā ānando bāhitikaṁ. Atha kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ etadavoca: “handa ca dāni mayaṁ, bhante ānanda, gacchāma; bahukiccā mayaṁ bahukaraṇīyā”ti. “Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. Atha kho rājā pasenadi kosalo āyasmato ānandassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṁ ānandaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho āyasmā ānando acirapakkantassa rañño pasenadissa kosalassa yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ
So Ānanda accepted it. Then King Pasenadi said to him, “Well, now, sir, I must go. I have many duties, and much to do.” “Please, great king, go at your convenience.” Then King Pasenadi approved and agreed with what Ānanda said. He got up from his seat, bowed, and respectfully circled Ānanda, keeping him on his right, before leaving. Soon after he left, Ānanda went to the Buddha, bowed, sat down to one side, and told him what had happened. He presented the cloth to the Buddha. Then the Buddha sai
老い
中部経典
趣旨一致
長
Nisajja kho bhagavā bhikkhū āmantesi: “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? “Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: “tasmātiha taṁ, ānanda, bhiyyoso mattāya paṭibhantu tathāgatassa acchariyā abbhutadhammā”ti. “acchariyaṁ, āvuso, abbhutaṁ, āvuso. Tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chin
and addressed the mendicants: “Mendicants, what were you sitting talking about just now? What conversation was left unfinished?” So the mendicants told him what they had been talking about. The Buddha said, “Well then, Ānanda, say some more about the incredible and amazing qualities of the Realized One.” “It’s incredible, reverends, it’s amazing! The Realized One has such psychic power and might! For he is able to know the Buddhas of the past who have become completely quenched, cut off prolifer
怒り
中部経典
趣旨一致
長
Aho vata māyaṁ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti— “Evaṁ, bhante. Sutaṁ metaṁ, bhante: ‘brahmā mettāvihārī’ti. Taṁ me idaṁ, bhante, bhagavā sakkhidiṭṭho; bhagavā hi, bhante, mettāvihārī”ti. “Yena kho, jīvaka, rāgena yena dosena yena mohena byāpādavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Sace kho te, jīvaka, idaṁ sandhāya bhāsitaṁ anujānāmi te etan”ti. “Etadeva kho pana me,
I hope they serve me with such delicious almsfood in the future!’ “Yes, sir. Sir, I have heard that The Divinity abides in love. Now, I’ve seen the Buddha with my own eyes, and it is the Buddha who truly abides in love.” “Any greed, hate, or delusion that might give rise to ill will has been given up by the Realized One, cut off at the root, made like a palm stump, obliterated, and is unable to arise in the future. If that’s what you were referring to, I grant it.” “That’s exactly what I was ref
怒り
中部経典
趣旨一致
長
Puna caparaṁ, āvuso, bhikkhu kodhano hoti kodhahetu abhisaṅgī. Puna caparaṁ, āvuso, bhikkhu kodhano hoti kodhasāmantā vācaṁ nicchāretā. Idhāvuso, bhikkhu pāpiccho hoti, pāpikānaṁ icchānaṁ vasaṁ gato. Puna caparaṁ, āvuso, bhikkhu codito codakena codakaṁ paṭippharati. Puna caparaṁ, āvuso, bhikkhu codito codakena codakaṁ apasādeti. Puna caparaṁ, āvuso, bhikkhu codito codakena codakassa paccāropeti. Puna caparaṁ, āvuso, bhikkhu codito codakena aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañc
They’re irritable, and stubborn due to anger … They’re irritable, and blurt out words bordering on anger … Firstly, a mendicant has corrupt wishes, having fallen under the sway of corrupt wishes. When accused, they object to the accuser … When accused, they rebuke the accuser … When accused, they retort to the accuser … When accused, they dodge the issue, distract the discussion with irrelevant points, and display annoyance, hate, and bitterness … When accused, they are unable to account for the
以下に翻訳いたします。
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彼らは怒りやすく、瞋恚ゆえに頑なである……彼らは怒りやすく、怒りに近い言葉を口走る……まず第一に、ある比丘は邪欲を抱き、邪欲の支配に堕している。誰かに諫められると、諫めた者に異議を唱える……誰かに諫められると、諫めた者を叱責する……誰かに諫められると、諫めた者に言い返す……誰かに諫められると、問題をはぐらかし、無関係な事柄をもって議論を攪乱し、怒りと憎しみと苦々しさを露わにする……誰かに諫められると、
⚠ 出家者向けの文脈
怒り
中部経典
趣旨一致
長
ayampi dhammo dovacassakaraṇo. Puna caparaṁ, āvuso, bhikkhu saṭho hoti māyāvī. Puna caparaṁ, āvuso, bhikkhu thaddho hoti atimānī. Puna caparaṁ, āvuso, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. ayampi dhammo dovacassakaraṇo. Puna caparaṁ, āvuso, bhikkhu attukkaṁsako hoti paravambhī. Ime vuccantāvuso, dovacassakaraṇā dhammā. Puna caparaṁ, āvuso, bhikkhu kodhano hoti kodhābhibhūto. No cepi, āvuso, bhikkhu pavāreti: ‘vadantu maṁ āyasmanto, vacanīyomhi āyasmantehī’ti, so ca hoti suv
This is a quality that makes them difficult to admonish. They’re devious and deceitful … They’re obstinate and arrogant … Furthermore, a mendicant is attached to their own views, holding them tight, and refusing to let go. This too is a quality that makes them difficult to admonish. Furthermore, a mendicant glorifies themselves and puts others down. … These are the qualities that make them hard to admonish. They’re irritable, overcome by anger … Suppose a mendicant doesn’t invite other mendicant
以下は該当箇所の翻訳です。
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これらは、諫められ難き資質というものである。かれらは狡猾にして欺瞞に満ち……かれらは頑固にして傲慢である……さらにまた、比丘が自らの見解に執着し、それをかたく握りしめて、手放すことを拒む。これもまた、諫められ難き資質というものである。さらにまた、比丘が自らを高く讃え、他者を貶める。……これらが、諫められ難き資質というものである。かれらは怒りっぽく、瞋恚に打ち負かされ……比丘がほかの比丘たちに自恣を請わないとするならば……
⚠ 出家者向けの文脈
怒り
中部経典
趣旨一致
長
“Yaṁ kho, aggivessana, tādisaṁ dakkhiṇeyyaṁ āgamma avītarāgaṁ avītadosaṁ avītamohaṁ, taṁ dāyakānaṁ bhavissati. Yaṁ kho, aggivessana, mādisaṁ dakkhiṇeyyaṁ āgamma vītarāgaṁ vītadosaṁ vītamohaṁ, taṁ tuyhaṁ bhavissatī”ti. “kathaṁ pana, bho assaji, samaṇo gotamo sāvake vineti, kathaṁbhāgā ca pana samaṇassa gotamassa sāvakesu anusāsanī bahulā pavattatī”ti? “Evaṁ kho, aggivessana, bhagavā sāvake vineti, evaṁbhāgā ca pana bhagavato sāvakesu anusāsanī bahulā pavattati: ‘rūpaṁ, bhikkhave, aniccaṁ, vedanā
“Aggivessana, whatever comes from giving to a recipient of a religious donation such as yourself—who is not free of greed, hate, and delusion—will accrue to the donors. Whatever comes from giving to a recipient of a religious donation such as myself—who is free of greed, hate, and delusion—will accrue to you.” “Worthy Assaji, how does the ascetic Gotama guide his disciples? And on what topics does instruction to his disciples generally proceed?” “Aggivessana, this is how the ascetic Gotama guide
怒り
中部経典
趣旨一致
長
Atha kho aññataro puriso rājānaṁ pasenadiṁ kosalaṁ etadavoca: “sañjayo, mahārāja, brāhmaṇo ākāsagotto āgato”ti. Atha kho rājā pasenadi kosalo sañjayaṁ brāhmaṇaṁ ākāsagottaṁ etadavoca: “ko nu kho, brāhmaṇa, imaṁ kathāvatthuṁ rājantepure abbhudāhāsī”ti? “Viṭaṭūbho, mahārāja, senāpatī”ti. Viṭaṭūbho senāpati evamāha: “sañjayo, mahārāja, brāhmaṇo ākāsagotto”ti. Atha kho aññataro puriso rājānaṁ pasenadiṁ kosalaṁ etadavoca: Adhibrahmānaṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, adhibrahmānaṁ bhagavā byāk
Then a certain man said to the king, “Great king, Sañjaya, the brahmin of the Ākāsa clan, has come.” Then King Pasenadi asked Sañjaya, “Brahmin, who introduced this topic of discussion to the royal compound?” “It was General Viḍūḍabha, great king.” But Viḍūḍabha said, “It was Sañjaya, great king, the brahmin of the Ākāsa clan.” Then a certain man said to the king, and about divinities, and you answered in each case. Whatever I asked the Buddha about, he answered.
怒り
中部経典
趣旨一致
長
‘Attabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati; ‘parabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati; ‘ubhayabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati; ‘paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati. Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso. Kāmavitakkañce, bhikkhave, bhikkhu bahulama
When I reflected that it leads to hurting myself … hurting others … hurting both, it went away. When I reflected that it blocks wisdom, it’s on the side of distress, and it doesn’t lead to extinguishment, it went away. Whatever a mendicant frequently thinks about and considers becomes their heart’s inclination. If they often think about and consider sensual thoughts, they’ve given up the thought of renunciation to cultivate sensual thought. Their mind inclines to sensual thoughts. If they often
自らを傷つけることに繋がると省察したとき、その思念は消え去った。他者を傷つけることに繋がると省察したとき、その思念は消え去った。双方を傷つけることに繋がると省察したとき、その思念は消え去った。智慧を妨げ、苦悩の側にあり、涅槃へと導かぬものであると省察したとき、その思念は消え去った。
比丘が繰り返し思惟し考察するところのものは、やがてその心の傾向となる。もし欲念をしばしば思惟し考察するならば、その者は出離の思念を捨てて欲念を養い育てたことになる。その心は欲念へと傾いていく。もしその者が常に
⚠ 出家者向けの文脈
怒り
中部経典
趣旨一致
長
Diṭṭhadhammahitatthāya, samparāyasukhāya ca; Katāvakāsā pucchāma, yaṁ kiñci abhipatthitan”ti. Ekamantaṁ nisinno kho brahmāyu brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. Addasā kho brahmāyu brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— kosohite ca vatthaguyhe pahūtajivhatāya ca. Atha kho brahmāyu brāhmaṇo bhagavantaṁ gāthāhi ajjhabhāsi: “Ye me dvattiṁsāti sutā,
For my welfare and benefit in this life, and happiness in the next. And I ask you to grant the opportunity to ask whatever I desire.” and scrutinized the Buddha’s body for the thirty-two marks of a great man. He saw all of them except for two, which he had doubts about: whether the private parts are covered in a foreskin, and the largeness of the tongue. Then Brahmāyu addressed the Buddha in verse: “I have learned of the thirty-two
怒り
中部経典
趣旨一致
長
So ca kho nevattabyābādhāya saṁvattati, na parabyābādhāya saṁvattati, na ubhayabyābādhāya saṁvattati, paññāvuddhiko avighātapakkhiko nibbānasaṁvattaniko’. Rattiñcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi. Divasañcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi. Rattindivañcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi. Api ca kho me aticiraṁ anuvitakkayato anuvicārayato
It doesn’t lead to hurting myself, hurting others, or hurting both. It nourishes wisdom, it’s on the side of freedom from distress, and it leads to extinguishment.’ If I were to keep on thinking and considering this all night … all day … all night and day, I see no danger that would come from that. Still, thinking and considering for too long would tire my body. And when the body is tired, the mind is stressed. Then, as I meditated—diligent, keen, and resolute—a thought of good will arose … And
「これは、自己を傷つけることなく、他者を傷つけることなく、また両者を傷つけることもない。これは智慧を養い、苦悩からの解脱の側にあり、涅槃へと導くものである。」
たとえ一夜を通じて、かかる思惟と観察を続けたとしても……また一日を通じて……さらに昼夜を通じて続けたとしても、そこから何らかの危難が生ずるとは、われには見えない。されど、あまりに長きにわたって思惟し観察し続けるならば、身体は疲弊するであろう。そして身体が疲弊すれば、心もまた乱れ苦しむのである。
かくして、われが精勤し、鋭敏にして、堅固な決意をもって瞑想に住していたとき、慈しみの思いが起こり……そして——
怒り
中部経典
趣旨一致
長
Taṁ kissa hetu? ‘Mā me cittaṁ ūhaññī’ti. uppajjati avihiṁsāvitakko. So evaṁ pajānāmi: ‘uppanno kho me ayaṁ avihiṁsāvitakko. So ca kho nevattabyābādhāya saṁvattati, na parabyābādhāya saṁvattati, na ubhayabyābādhāya saṁvattati, paññāvuddhiko avighātapakkhiko nibbānasaṁvattaniko’. Rattiñcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi. Divasañcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi. Rattindivañcepi naṁ, bhikkha
Why is that? So that my mind would not be stressed. a thought of harmlessness arose. I understood: ‘This thought of harmlessness has arisen in me. It doesn’t lead to hurting myself, hurting others, or hurting both. It nourishes wisdom, it’s on the side of freedom from distress, and it leads to extinguishment.’ If I were to keep on thinking and considering this all night … all day … all night and day, I see no danger that would come from that. Still, thinking and considering for too long would ti
何故かと言えば、それは私の心を煩わせないためである。
不害の思いが生じた。私はそれを了知した。「この不害の思いが私のうちに生じた。それは自らを傷つけることなく、他者を傷つけることなく、また両者を傷つけることもない。それは智慧を養い、苦悩からの解脱へと向かうものであり、涅槃へと導くものである。」
夜もすがらこのことを思惟し観察し続けたとしても……一日中……昼夜を通じてそうし続けたとしても、私はそこに何ら危険が生じるとは見ない。
されど、あまりにも長く思惟し観察し続けるならば、それは身体を疲弊させ――
怒り
中部経典
趣旨一致
長
Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Seyyathāpi, bhikkhave, dakkho palagaṇḍo vā palagaṇḍantevāsī vā sukhumāya āṇiyā oḷārikaṁ āṇiṁ abhinihaneyya abhinīhareyya abhinivatteyya; evameva kho, bhikkhave, bhikkhuno yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tamhā nimittā aññaṁ nimittaṁ manasi kātabbaṁ kusalūpasaṁhitaṁ. Tassa ce, bhikkhave, bhikkh
Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. It’s like a deft mason or their apprentice who’d knock out or extract a large peg with a finer peg. In the same way, a mendicant … should focus on some other basis of meditation connected with the skillful … Now, suppose that mendicant is focusing on some other subject connected with the skillful, but bad, unskillful thoughts connected with desire, hate, and delusion keep coming up. They should examine t
かの者の心は内に静まり、落ち着き、統一され、三昧に没入する。それはあたかも、巧みな石工またはその弟子が、より細い楔をもって大きな楔を打ち抜き、引き抜くようなものである。同じように、比丘は……善に連なる他の何らかの瞑想の対象に心を向けるべきである。
さて、かの比丘が善に連なる他の対象に心を向けているにもかかわらず、欲・瞋恚・愚癡に結びついた悪しき不善の思念がなおも湧き起こるとする。そのとき、かの者はよくよく省察すべきである。
⚠ 出家者向けの文脈
怒り
中部経典
趣旨一致
長
sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānanti, vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānanti; Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānanti, vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānanti; samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānanti, vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānanti; saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānanti, vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānanti; Puna caparaṁ, udāyi, akkhā
They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’; And many of my disciples meditate on that having attained perfection and consummation of insight. mind with hate as ‘mind with hate’, and mind without hate as ‘mind without hate’; mind with delusion as ‘mind with delusion’, and mind without delusion as ‘mind without delusion’; constricted mind as ‘constricted mind’, and scattered mind as ‘scattered mind’; Furthermore, I have explained to my disc
怒り
中部経典
趣旨一致
長
Pañcime, bhikkhave, vacanapathā yehi vo pare vadamānā vadeyyuṁ— Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ: ‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma, hitānukampī ca viharissāma mettacittā, na dosantarā. Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ mettāsahagatena cittena vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṁ. kālena vā akālena vā; bhūtena vā
Mendicants, there are these five ways in which others might criticize you. If that happens, you should train like this: ‘Our minds will not degenerate. We will blurt out no bad words. We will remain full of sympathy, with a heart of love and no secret hate. We will meditate spreading a heart of love to that individual. And with them as a basis, we will meditate spreading a heart full of love to everyone in the world—abundant, expansive, limitless, free of enmity and ill will.’ That’s how you sho
比丘たちよ、他者があなた方を批判する五つのあり方があります。そのような事態が生じたならば、あなた方は次のように修行すべきです。「我々の心は堕落することなく、悪しき言葉を口走ることもなく、同情の念に満ち、慈愛の心を抱き、隠れた憎しみを持たずにあり続けよう。我々はその者に向けて、慈愛の心を遍く広げる瞑想を修めよう。そしてその者を縁として、世界のすべての衆生に対し、豊かに、広大に、無限に、怨敵なく、瞋恚なき、慈愛に満ちた心を遍く広げる瞑想を修めよう。」かくのごとく修行すべきであります。
怒り
中部経典
趣旨一致
長
api nu so puriso imaṁ mahāpathaviṁ apathaviṁ kareyyā”ti? “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ— Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ: ‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā. Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ pathavisamena cetasā vipulena mahaggatena appamāṇena averena ab
Could that person make this great earth be without earth?” “No, sir. Why is that? “In the same way, there are these five ways in which others might criticize you. If that happens, you should train like this: ‘Our minds will not degenerate. We will blurt out no bad words. We will remain full of sympathy, with a heart of love and no secret hate. We will meditate spreading a heart of love to that individual. And with them as a basis, we will meditate spreading a heart like the earth to everyone in
「その者は、この大地から大地たる性質を奪い去ることができるであろうか？」「いいえ、尊者よ。それはなぜかと申しますと——」「同じように、他の者どもがそなたたちを批難するやも知れぬ五つの道がある。もしそのようなことが起きたならば、そなたたちはかくのごとく修行すべし。『我らの心は堕落することなく、悪しき言葉を口走ることもなく、慈悲を満々とたたえ、怨恨を秘めることなき慈愛の心をもって留まるであろう。我らは、その者に対して慈愛の心を遍く広げながら禅定に入るであろう。そしてその者を縁として、我らは大地のごとき心を一切衆生に遍く広げながら禅定に入るであろう』と。
怒り
中部経典
趣旨一致
長
saṇhena vā pharusena vā; atthasaṁhitena vā anatthasaṁhitena vā; mettacittā vā dosantarā vā. Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā; Seyyathāpi, bhikkhave, puriso āgaccheyya lākhaṁ vā haliddiṁ vā nīlaṁ vā mañjiṭṭhaṁ vā ādāya. yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. So evaṁ vadeyya: ‘ahaṁ imasmiṁ ākāse rūpaṁ likhissāmi, rūpapātubhāvaṁ karissāmī’ti. Taṁ kiṁ maññatha, bhikkhave, api nu so puriso imasmiṁ ākāse rūpaṁ likheyya, rūpapātubhāvaṁ kareyyā”ti?
gentle or harsh, beneficial or harmful, from a heart of love or from secret hate. When others criticize you, they may do so in any of these ways. Suppose a person was to come along with dye such as red lac, turmeric, indigo, or rose madder, That person will eventually get weary and frustrated.” and say, ‘I shall draw pictures in space, making pictures appear there.’ What do you think, mendicants? Could that person draw pictures in space?”
「否、世尊よ」と比丘たちは答えた。
「それはいかなる理由によるか」
「なぜならば、虚空とは形なきものゆえ、そこに絵を描くことは能わず、かの人はついには疲れ果て、失意に沈むであろうからでございます」
「同じく、比丘たちよ、もし人ありて汝らを批難するとも、その言葉は柔和なるものとも、粗暴なるものとも、利益をもたらすものとも、害をなすものとも、慈愛の心より発せられるものとも、あるいは陰なる憎しみより生じるものともなりえよう。それがいかなる様であろうとも、汝らの心は虚空の如くあるべし――揺るぐことなく、染まることなく、傷つくことなし。」
怒り
中部経典
趣旨一致
長
“Amu hi, bhante, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī, chinnasassarā chinnabhabbharā. “Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ: ‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma hitānukampī ca viharissāma mettacittā na dosantarā. Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ biḷārabhastāsamena cetasā vipulena mahaggatena appa
Because that catskin bag is rubbed, well-rubbed, very well-rubbed, soft, silky, rid of rustling and crackling. “In the same way, there are these five ways in which others might criticize you. If that happens, you should train like this: ‘Our minds will not degenerate. We will blurt out no bad words. We will remain full of sympathy, with a heart of love and no secret hate. We will meditate spreading a heart of love to that individual. And with them as a basis, we will meditate spreading a heart l
その猫の皮袋は、揉まれ、よく揉まれ、十分に揉まれて、柔らかく、滑らかで、かさかさという音もぱりぱりという音も消え去っているからである。「同じように、他者があなたを批判する五つの仕方があるであろう。もしそのようなことが起きたならば、あなたたちはこのように修行すべきである。『我らの心は堕落することなく、悪しき言葉を口走ることもなく、慈悲を満々と湛え、愛の心を持ち、秘かな憎しみを抱くことなくあり続けるであろう。我らはその個人に向けて慈しみの心を広げつつ瞑想するであろう。そしてその者を拠り所として、我らは慈しみの心を広げつつ瞑想するであろう。』」
怒り
中部経典
趣旨一致
長
Tamenāññataro sabrahmacārī jaṇṇukena ghaṭṭesi: “appasaddo āyasmā hotu, māyasmā saddamakāsi, satthā no bhagavā dhammaṁ desesī”ti. Yasmiṁ samaye samaṇo gotamo anekasatāya parisāya dhammaṁ deseti, neva tasmiṁ samaye samaṇassa gotamassa sāvakānaṁ khipitasaddo vā hoti ukkāsitasaddo vā. Tamenaṁ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti: “yaṁ no bhagavā dhammaṁ bhāsissati taṁ no sossāmā”ti. Seyyathāpi nāma puriso cātummahāpathe khuddamadhuṁ anelakaṁ pīḷeyya. Tamenaṁ mahājanakāyo paccāsīsamānarū
And one of their spiritual companions nudged them with their knee, to indicate, “Hush, venerable, don’t make sound! Our teacher, the Blessed One, is teaching!” While the ascetic Gotama is teaching an assembly of many hundreds, there is no sound of his disciples coughing or clearing their throats. That large crowd is poised expectantly at the ready, thinking, “Whatever the Buddha teaches, we shall listen to it.” It’s like when there’s a person at the crossroads pressing out pure dwarf-bee honey,
怒り
中部経典
趣旨一致
長
mettacittā vā dosantarā vā. Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā; Tena kho pana samayena āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho viharati. Evaṁ saṁsaṭṭho āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharati— sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti. Sace pana koci bhikkhu tāsaṁ bhikkhunīnaṁ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṁ bhāsati, tena
from a heart of love or from secret hate. When others criticize you, they may do so in any of these ways. Now at that time, Venerable Phagguna of the Top-Knot was spending too long mixing closely with some nuns. So much so that if any mendicant criticized those nuns in his presence, Phagguna of the Top-Knot got angry and upset, and even instigated disciplinary proceedings. And if any mendicant criticized Phagguna of the Top-Knot in their presence, those nuns got angry and upset, and even instiga
愛情の心から、あるいは隠れたる憎しみから。他者が汝を批判する時、いかなる形においてもそのようになされることがある。さて、その当時、髻結いの尊者ファッグナは、あまりにも長く幾人かの比丘尼たちと親しく交わっておられた。それほどまでに深く、もし比丘尼たちをその面前にて批判する比丘がいれば、髻結いのファッグナは怒り心頭に発し、激しく動揺し、ついには懲戒の手続きまで起こすに至った。そして逆に、髻結いのファッグナをその面前にて批判する比丘がいれば、かの比丘尼たちもまた怒り心頭に発し、激しく動揺し、ついには懲戒の手続きまで起こすに至った。
⚠ 出家者向けの文脈,初学者には難しい
経典データの出典: SuttaCentral（CC0ライセンス）