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経典: スッタニパータ
✕ クリア
怒り
スッタニパータ
趣旨一致
長
Ekamantaṁ nisinno kho māgho māṇavo bhagavantaṁ etadavoca: Rāgañca dosañca pahāya mohaṁ, Khīṇāsavā vūsitabrahmacariyā; Kālena tesu habyaṁ pavecche, Yo brāhmaṇo puññapekkho yajetha. Yesu na māyā vasati na māno, Khīṇāsavā vūsitabrahmacariyā; Kālena tesu habyaṁ pavecche, Yo brāhmaṇo puññapekkho yajetha. Ye vītalobhā amamā nirāsā, Khīṇāsavā vūsitabrahmacariyā; Kālena tesu habyaṁ pavecche, Yo brāhmaṇo p
and said to the Buddha: Having given up greed, hate, and delusion, with defilements ended, <j>the spiritual journey completed: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice. Those in whom dwells no deceit or conceit, with defilements ended, <j>the spiritual journey completed: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice. Th
怒り
スッタニパータ
趣旨一致
長
“yo te, sabhiya, samaṇo vā brāhmaṇo vā ime pañhe puṭṭho byākaroti tassa santike brahmacariyaṁ careyyāsī”ti. Puccha maṁ sabhiya pañhaṁ, Yaṁ kiñci manasicchasi; Tassa tasseva pañhassa, Ahaṁ antaṁ karomi te”ti. Atha kho sabhiyassa paribbājakassa etadahosi: “acchariyaṁ vata bho, abbhutaṁ vata bho. Yaṁ vatāhaṁ aññesu samaṇabrāhmaṇesu okāsakammamattampi nālatthaṁ taṁ me idaṁ samaṇena gotamena okāsakamma
“Sabhiya, you should live the spiritual life with whatever ascetic or brahmin answers these questions.” Ask me your question, Sabhiya, whatever you want. I’ll solve each and every question you have.” Then Sabhiya thought, “Oh lord, how incredible, how amazing! Where those other ascetics and brahmins didn’t even give me a chance, the Buddha has invited me.” Uplifted and elated, full of rapture and
⚠ 自己責任論に誤解されやすい
怒り
スッタニパータ
趣旨一致
長
Atho pasaṁsampi labhanti tattha”. “Sakañhi dhammaṁ paripuṇṇamāhu, Aññassa dhammaṁ pana hīnamāhu; Evampi viggayha vivādayanti, Sakaṁ sakaṁ sammutimāhu saccaṁ. Parassa ce vambhayitena hīno, Na koci dhammesu visesi assa; Puthū hi aññassa vadanti dhammaṁ, Nihīnato samhi daḷhaṁ vadānā. Saddhammapūjāpi nesaṁ tatheva, Yathā pasaṁsanti sakāyanāni; Sabbeva vādā tathiyā bhaveyyuṁ, Suddhī hi nesaṁ paccattame
or do some also win praise for that?” “They say their own teaching is perfect, while the teaching of others is inferior. So arguing, they dispute, each saying their own conventions are the truth. If someone else’s disparagement makes you inferior, no-one in any teaching would be distinguished. For each of them says the other’s teaching is lacking, while forcefully advocating their own. But if they
怒り
スッタニパータ
趣旨一致
長
Pucchāmi taṁ bhagavā brūhi me taṁ”. “Ye kecime isayo manujā, (puṇṇakāti bhagavā) Khattiyā brāhmaṇā devatānaṁ; Yaññamakappayiṁsu puthūdha loke, Āsīsamānā puṇṇaka itthattaṁ; Jaraṁ sitā yaññamakappayiṁsu”. “Ye kecime isayo manujā, (iccāyasmā puṇṇako) Khattiyā brāhmaṇā devatānaṁ; Yaññamakappayiṁsu puthūdha loke, Kaccissu te bhagavā yaññapathe appamattā; Atāruṁ jātiñca jarañca mārisa, Pucchāmi taṁ bhag
I ask you, Blessed One; please tell me this.” “Whatever seers and men,” replied the Buddha, “aristocrats and brahmins here in the world have performed so many different <j>sacrifices to the gods: all performed sacrifices bound to old age, longing for this place.” “As to those seers and men,” said Venerable Puṇṇaka, “and aristocrats and brahmins here in the world who have performed so many differen
不安
スッタニパータ
直接根拠
中
Phutthassa lokadhammehi, cittam yassa na kampati; asokam virajam khemam, etam mangalamuttamam.
世の中のさまざまなことがらに触れても心が動揺せず、憂いなく、汚れなく、安穏であること、これが最上の幸せである。
不安
スッタニパータ
趣旨一致
短
Anejo chinnasaṁsayo;
“who is imperturbable, with doubts cut off,
不安
スッタニパータ
趣旨一致
長
Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ gāthāya ajjhabhāsi: Khantī ca sovacassatā, samaṇānañca dassanaṁ; Kālena dhammasākacchā, etaṁ maṅgalamuttamaṁ. Tapo ca brahmacariyañca, Ariyasaccāna dassanaṁ; Nibbānasacchikiriyā ca, Etaṁ maṅgalamuttamaṁ. Phuṭṭhassa lokadhammehi, Cittaṁ yassa na kampati; Asokaṁ virajaṁ khemaṁ, Etaṁ maṅgalamuttamaṁ. Etādisāni katvāna, Sabbattha maparājitā; Sabbattha sotthiṁ
Standing to one side, that deity addressed the Buddha in verse: Patience, being easy to admonish, the sight of ascetics, and timely discussion of the teaching: this is the highest blessing. Fervor and chastity seeing the noble truths, and realization of extinguishment: this is the highest blessing. Though touched by worldly things, their mind does not tremble; sorrowless, stainless, secure, this i
不安
スッタニパータ
趣旨一致
長
Asito isi addasa divāvihāre. Anekasākhañca sahassamaṇḍalaṁ, Chattaṁ marū dhārayumantalikkhe; Suvaṇṇadaṇḍā vītipatanti cāmarā, Na dissare cāmarachattagāhakā. Disvā jaṭī kaṇhasirivhayo isi, Suvaṇṇanikkhaṁ viya paṇḍukambale; Setañca chattaṁ dhariyanta muddhani, Udaggacitto sumano paṭiggahe. Paṭiggahetvā pana sakyapuṅgavaṁ, Jigīsako lakkhaṇamantapāragū; Pasannacitto giramabbhudīrayi, “Anuttarāyaṁ dvip
waving streamers in exuberant exaltation. The celestials held up a parasol in the sky, many-ribbed and thousand-circled; and golden-handled chowries waved— but none could see who held <j>the chowries or the parasols. When the dreadlocked seer called “Dark Splendor” had seen the boy like a gold ingot on a cream rug with a white parasol held over his head, he received him, elated and happy. Having r
不安
スッタニパータ
趣旨一致
長
Tusitā gaṇimāgato. Pañcannaṁ dhīro bhayānaṁ na bhāye, Bhikkhu sato sapariyantacārī; Ḍaṁsādhipātānaṁ sarīsapānaṁ, Manussaphassānaṁ catuppadānaṁ. Paradhammikānampi na santaseyya, Disvāpi tesaṁ bahubheravāni; Athāparāni abhisambhaveyya, Parissayāni kusalānuesī. Ātaṅkaphassena khudāya phuṭṭho, Sītaṁ athuṇhaṁ adhivāsayeyya; So tehi phuṭṭho bahudhā anoko, Viriyaṁ parakkammadaḷhaṁ kareyya. Theyyaṁ na kār
come from Tusita heaven to lead a community. An attentive one, a mindful mendicant <j>living on the periphery should not be afraid of five perils: flies, mosquitoes, snakes, human contact, or four-legged creatures. Nor should they fear followers of other teachings, even having seen the many threats they pose. And then one seeking the good should overcome any other adversities. Afflicted by illness
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
執着
スッタニパータ
趣旨一致
短
“Sāmākaciṅgūlakacīnakāni ca,
“The good eat properly obtained
執着
スッタニパータ
趣旨一致
短
Sutta Nipāta 1.11 Vijayasutta
Anthology of Discourses 1.11 Victory Over Desire for the Body
執着
スッタニパータ
趣旨一致
短
Satto guhāyaṁ bahunābhichanno,
Trapped in a cave, thickly overspread,
執着
スッタニパータ
趣旨一致
短
Nāhosi chando api methunasmiṁ;
I had no desire for sex.
執着
スッタニパータ
趣旨一致
短
Oghātigaṁ puṭṭhumakāmamāgamaṁ;
“who has passed over the flood, I’ve come <j>with a question for that desireless one.
執着
スッタニパータ
趣旨一致
短
“Disvāna taṇhaṁ aratiṁ ragañca,
“Even when I saw the sirens <j>Craving, Malignancy, and Lust,
執着
スッタニパータ
趣旨一致
長
Nāhaṁ tattha abhiramiṁ. Tvañca me dhammamakkhāhi, taṇhānigghātanaṁ muni; Yaṁ viditvā sato caraṁ, tare loke visattikaṁ”. “Idha diṭṭhasutamutaviññātesu, Piyarūpesu hemaka; Chandarāgavinodanaṁ, Nibbānapadamaccutaṁ. Etadaññāya ye satā, Diṭṭhadhammābhinibbutā; Upasantā ca te sadā, Tiṇṇā loke visattikan”ti. Hemakamāṇavapucchā aṭṭhamā.
I found no delight in that. But you, sage, explain to me the teaching that destroys craving. Having understood it, one who lives mindfully may cross over clinging in the world.” “The removal of desire and lust, Hemaka, for what is seen, heard, thought, or cognized here; for anything liked or disliked, is extinguishment, the state that does not pass. Those who have fully understood this, mindful, a
執着
スッタニパータ
趣旨一致
長
esā kāyassa iñjanā. Sutvāna buddhavacanaṁ, Bhikkhu paññāṇavā idha; So kho naṁ parijānāti, Yathābhūtañhi passati. Yathā idaṁ tathā etaṁ, Yathā etaṁ tathā idaṁ; Ajjhattañca bahiddhā ca, Kāye chandaṁ virājaye. Chandarāgaviratto so, Bhikkhu paññāṇavā idha; Ajjhagā amataṁ santiṁ, Nibbānaṁ padamaccutaṁ. Dvipādakoyaṁ asuci, Duggandho parihīrati; Nānākuṇapaparipūro, Vissavanto tato tato. Etādisena kāyena,
these are the movements of the body. A wise mendicant here, having heard the Buddha’s words, fully understands it, for they see it as it is. “As this is, so is that, as that is, so is this.” They’d blanch desire for the body inside and out. That wise mendicant here rid of desire and lust, has found the peace free of death, extinguishment, the state that does not pass. This two-legged body is dirty
⚠ 希死念慮の場面では使わない,出家者向けの文脈
執着
スッタニパータ
趣旨一致
長
Kāmā hi loke na hi suppahāyā. Icchānidānā bhavasātabaddhā, Te duppamuñcā na hi aññamokkhā; Pacchā pure vāpi apekkhamānā, Ime va kāme purime va jappaṁ. Kāmesu giddhā pasutā pamūḷhā, Avadāniyā te visame niviṭṭhā; Dukkhūpanītā paridevayanti, Kiṁsū bhavissāma ito cutāse. Tasmā hi sikkhetha idheva jantu, Yaṁ kiñci jaññā visamanti loke; Na tassa hetū visamaṁ careyya, Appañhidaṁ jīvitamāhu dhīrā. Passāmi
for sensual pleasures in the world <j>are not easy to give up. The chains of desire, the bonds of life’s pleasures are hard to escape, for one cannot free another. Looking to the past or the future, they pray for these pleasures or former ones. Greedy, fixated, infatuated by sensual pleasures, they are incorrigible, habitually immoral. When led to suffering they lament, “What will become of us <j>
執着
スッタニパータ
趣旨一致
長
Paccekasaccesu puthū niviṭṭhā. Visenikatvā pana ye caranti, Diṭṭhīhi diṭṭhiṁ avirujjhamānā; Tesu tvaṁ kiṁ labhetho pasūra, Yesīdha natthī paramuggahītaṁ. Atha tvaṁ pavitakkamāgamā, Manasā diṭṭhigatāni cintayanto; Dhonena yugaṁ samāgamā, Na hi tvaṁ sakkhasi sampayātaveti. Pasūrasuttaṁ aṭṭhamaṁ. Te vādakāmā parisaṁ vigayha, Bālaṁ dahantī mithu aññamaññaṁ; Vadanti te aññasitā kathojjaṁ, Pasaṁsakāmā k
each one is dogmatic about <j>their own idiosyncratic interpretation. There are those who live far from the crowd, not countering views with view. Who is there to argue with you, Pasūra, among those who grasp nothing here as the highest? And so you come along speculating, thinking up theories in your mind. Now that you’ve challenged <j>someone who is cleansed, you’ll not be able to respond. Desir
経典データの出典: SuttaCentral（CC0ライセンス）