🔖 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 17
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
慈悲
中部経典
趣旨一致
長
Puna caparaṁ, ānanda, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. Puna caparaṁ, ānanda, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. Puna caparaṁ, ānanda, bhikkhu—ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi
Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness … This too is a warm-hearted quality. Furthermore, a mendicant consistently treats their spiritual companions with mental kindness … This too is a warm-hearted quality. Furthermore, a mendicant shares without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions. If you should undertake and
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
慈悲
中部経典
趣旨一致
長
Tadamināpetaṁ, gahapati, pariyāyena veditabbaṁ yathā ime dhammā nānatthā ceva nānābyañjanā ca. Katamā ca, gahapati, appamāṇā cetovimutti? Idha, gahapati, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Karuṇāsahagatena cetasā … muditāsahagatena cetasā … upekkhāsahagatena cetasā ekaṁ
This is a way to understand how these things differ in both meaning and phrasing. And what is the limitless release of the heart? It’s when a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion … They
⚠ 出家者向けの文脈
慈悲
中部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā mithilāyaṁ viharati maghadevaambavane. Rañño kho panānanda, maghadevassa puttapaputtakā tassa paramparā caturāsītirājasahassāni imasmiṁyeva maghadevaambavane kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁsu. Te mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihariṁsu, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena ave
So I have heard. At one time the Buddha was staying near Mithilā in the Maghadeva Mango Grove. And a lineage of 84,000 kings, sons of sons of King Maghadeva, shaved off their hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness here in this mango grove. They meditated spreading a heart full of love … compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, al
私はこのように聞いた。あるとき、世尊はミティラーの近く、マガデーヴァの菴羅園に滞在しておられた。そしてマガデーヴァ王の子々孫々にあたる八万四千の王たちが、この菴羅園において、髪と鬚を剃り、橙黄色の袈裟をまとい、在家の生から出家して無家の道に入った。彼らはこの菴羅園にて、慈しみに満ちた心を一方向へと遍く広め、第二、第三、第四の方向へも同じく広めながら禅定に入った。さらに上方、下方、四維、あらゆる方向へと、慈・悲・喜・捨の四無量心を遍く及ぼしたのである。
慈悲
中部経典
趣旨一致
長
Ākāsasamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, ākāso na katthaci patiṭṭhito; evameva kho tvaṁ, rāhula, ākāsasamaṁ bhāvanaṁ bhāvehi. Ākāsasamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. Mettaṁ, rāhula, bhāvanaṁ bhāvehi. Mettañhi te, rāhula, bhāvanaṁ bhāvayato yo byāpādo so pahīyissati. Karuṇaṁ, rāhula, bhāvanaṁ bhāvehi. Karuṇañhi te, rāhula, bhāvanaṁ bhāvayato yā vihesā
For when you meditate like space, pleasant and unpleasant contacts will not occupy your mind. Just as space is not established anywhere, in the same way, meditate like space. For when you meditate like space, pleasant and unpleasant contacts will not occupy your mind. Meditate on love. For when you meditate on love any ill will will be given up. Meditate on compassion. For when you meditate on compassion any cruelty will be given up. Then the Buddha robed up in the morning and, taking his bowl a
慈悲
中部経典
趣旨一致
長
Katamo cāvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca? Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiya
And what’s the way in which these things differ in both meaning and phrasing? Firstly, a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They m
⚠ 出家者向けの文脈
慈悲
中部経典
趣旨一致
長
“katamo ca, dhanañjāni, brahmānaṁ sahabyatāya maggo? Idha, dhanañjāni, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Ayaṁ kho, dhanañjāni, brahmānaṁ sahabyatāya maggo. Puna caparaṁ, dhanañjāni, bhikkhu karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā … upekkhāsahagatena cetas
“And what is a path to company with Divinity? Firstly, a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. This is a path to company with Divinity. Furthermore, a mendicant meditates spreading a heart full of compassion … They meditate spreading a he
⚠ 出家者向けの文脈
慈悲
中部経典
趣旨一致
長
evarūpaṁ, bhante, cittuppādaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti. Kathaṁrūpaṁ, bhante, cittuppādaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco anabhijjhālu hoti, anabhijjhāsahagatena cetasā viharati; abyāpādavā hoti, abyāpādasahagatena cetasā viharati; avihesavā hoti, avihesāsahagatena cetasā viharati— evarūpaṁ, bhante, cittuppādaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Cittuppādampāhaṁ, bhikkhave, duv
That arising of thought causes unskillful qualities to grow while skillful qualities decline. And what arising of thought causes unskillful qualities to decline while skillful qualities grow? It’s when someone is content, and lives with their heart full of contentment. They have good will, and live with their heart full of good will. They’re kind, and live with their heart full of kindness. That arising of thought causes unskillful qualities to decline while skillful qualities grow. ‘I say that
慈悲
中部経典
趣旨一致
長
vihesavā hoti, vihesāsahagatāya saññāya viharati— evarūpaṁ, bhante, saññāpaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti. Kathaṁrūpaṁ, bhante, saññāpaṭilābhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco anabhijjhālu hoti, anabhijjhāsahagatāya saññāya viharati; abyāpādavā hoti, abyāpādasahagatāya saññāya viharati; avihesavā hoti, avihesāsahagatāya saññāya viharati— evarūpaṁ, bhante, saññāpaṭilābhaṁ sevato akusalā dhammā parihāyant
They’re hurtful, and live with their perception intent on harm. That acquisition of perception causes unskillful qualities to grow while skillful qualities decline. And what acquisition of perception causes unskillful qualities to decline while skillful qualities grow? It’s when someone is content, and lives with their perception full of contentment. They have good will, and live with their perception full of good will. They’re kind, and live with their perception full of kindness. That acquisit
慈悲
中部経典
趣旨一致
長
Evametissā pahānaṁ hoti, evametissā samatikkamo hoti. ‘Tatra idaṁ nissāya idaṁ pajahathā’ti— iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. ‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti— iti kho panetaṁ vuttaṁ; kiñcetaṁ paṭicca vuttaṁ? Idha, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya: ‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā va
That’s how it is given up. ‘Therein, relying on this, give up that.’ That’s what I said, and this is why I said it. ‘The Noble One cultivates the establishment of mindfulness in three cases, by virtue of which they are a Teacher worthy to instruct a group.’ That’s what I said, but why did I say it? The first case is when the Teacher teaches Dhamma to his disciples out of kindness and sympathy: ‘This is for your welfare. This is for your happiness.’ But their disciples don’t want to listen. They
⚠ 自己責任論に誤解されやすい
慈悲
中部経典
趣旨一致
長
Idaṁ, bhikkhave, paṭhamaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati. Puna caparaṁ, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya: ‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. Tassa ekacce sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti; ekacce sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. Tatra, bhikkhave, tathāgato na ceva ana
This is the first case in which the Noble One cultivates the establishment of mindfulness. The next case is when the Teacher teaches Dhamma to his disciples out of kindness and sympathy: ‘This is for your welfare. This is for your happiness.’ And some of their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the Teacher’s instruction. But some of their disciples do want to listen. They actively listen and try to understand. The
⚠ 自己責任論に誤解されやすい
慈悲
中部経典
趣旨一致
長
“Evaṁ, bhante”. “Taṁ kiṁ maññatha, bhikkhave, yasmiṁ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharatha, api nu tumhākaṁ tasmiṁ samaye mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, mettaṁ vacīkammaṁ …pe… mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho cā”ti? “No hetaṁ, bhante”. “Iti kira, bhikkhave, yasmiṁ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharatha, neva tumhāka
“Yes, sir,” they said. “What do you think, mendicants? When you’re fighting, quarreling, and disputing, continually wounding each other with barbed words, are you treating your spiritual companions with kindness by way of body, speech, and mind, both in public and in private?” “No, sir.” “So it seems that when you’re arguing you are not treating each other with kindness. So what then do you know and see, you futile men, that you behave in such a way? This will be for your lasting harm and suffer
⚠ 自己責任論に誤解されやすい
慈悲
中部経典
趣旨一致
長
“Evaṁ sante kho, māṇava, brāhmaṇānaṁ idaṁ chaṭṭhaṁ puññakiriyavatthu hoti— “Evaṁ sante, bho gotama, brāhmaṇānaṁ idaṁ chaṭṭhaṁ puññakiriyavatthu hoti— idha aññatarassa brāhmaṇassa mahāyañño paccupaṭṭhito assa. Atha dve brāhmaṇā āgaccheyyuṁ: ‘itthannāmassa brāhmaṇassa mahāyaññaṁ anubhavissāmā’ti. Tatrekassa brāhmaṇassa evamassa: ‘aho vata ahameva labheyyaṁ bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, na añño brāhmaṇo labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍan’ti. Ṭhānaṁ kho panetaṁ, māṇava, vi
“In that case, isn’t compassion a sixth ground for making merit?” “In that case, compassion is a sixth ground for making merit.” Suppose a brahmin was setting up a big sacrifice. Then two brahmins came along, thinking to participate. Then one of those brahmins thought: ‘Oh, I hope that I alone get the best seat, the best drink, and the best almsfood in the refectory, not some other brahmin.’ But it’s possible that some other brahmin gets the best seat, the best drink, and the best almsfood in th
慈悲
中部経典
趣旨一致
長
Ayampi kho, māṇava, brahmānaṁ sahabyatāya maggo. “Puna caparaṁ, māṇava, bhikkhu karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Evaṁ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na
This is a path to company with divinity. Furthermore, a mendicant meditates spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. When the heart’s release by
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
慈悲
中部経典
趣旨一致
長
yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmī’ti. Tassa mayhaṁ, bhante, imesu āyasmantesu mettaṁ kāyakammaṁ paccupaṭṭhitaṁ āvi ceva raho ca; Tassa mayhaṁ, bhante, evaṁ hoti: ‘yannūnāhaṁ sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vatteyyan’ti. So kho ahaṁ, bhante, sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi. “Sādhu sādhu, anuruddhā. Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā”ti? “Taggha mayaṁ, bhante, appamattā ātāpino pahi
to live together with spiritual companions such as these.’ I consistently treat these venerables with kindness by way of body, speech, and mind, both in public and in private. I think, ‘Why don’t I set aside my own ideas and just go along with these venerables’ ideas?’ And that’s what I do. “Good, good, Anuruddha and friends! But I hope you’re living diligently, keen, and resolute?” “Indeed, sir, we live diligently.” “But how do you live this way?” “In this case, sir, whoever returns first from
⚠ 自己責任論に誤解されやすい
慈悲
中部経典
趣旨一致
長
Tattheva naṁ pabbajjaṁ ayāci. Buddho ca kho kāruṇiko mahesi, Yo satthā lokassa sadevakassa; “Gacchaṁ vadesi samaṇa ṭhitomhi, “Tamehi bhikkhū”ti tadā avoca, Eseva tassa ahu bhikkhubhāvoti. Mamañca brūsi ṭhitamaṭṭhitoti; Pucchāmi taṁ samaṇa etamatthaṁ, Kathaṁ ṭhito tvaṁ ahamaṭṭhitomhī”ti. “Ṭhito ahaṁ aṅgulimāla sabbadā,
and asked him for the going forth right away. Then the Buddha, the compassionate great seer, the teacher of the world with its gods, “While walking, ascetic, you say ‘I’ve stopped.’ said to him, “Come, monk!” And with that he became a monk. And I have stopped, but you tell me I’ve not. I’m asking you this, ascetic: how is it you’ve stopped and I have not?” “Aṅgulimāla, I have forever stopped—
⚠ 出家者向けの文脈
慈悲
中部経典
趣旨一致
長
Kathañcānanda, satthāraṁ sāvakā sapattavatāya samudācaranti, no mittavatāya? Idhānanda, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya: ‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. Evaṁ kho, ānanda, satthāraṁ sāvakā sapattavatāya samudācaranti, no mittavatāya. Kathañcānanda, satthāraṁ sāvakā mittavatāya samudācaranti, no sapattavatāya? Idhānanda, satthā sāvakānaṁ dhammaṁ de
And how do disciples treat their Teacher as an enemy, not a friend? It’s when the Teacher teaches Dhamma to his disciples out of kindness and sympathy: ‘This is for your welfare. This is for your happiness.’ But their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the Teacher’s instruction. That’s how the disciples treat their Teacher as an enemy, not a friend. And how do disciples treat their Teacher as a friend, not an enem
⚠ 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）