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経典: スッタニパータ
✕ クリア
自己
スッタニパータ
趣旨一致
短
“Sakaṁsakaṁdiṭṭhiparibbasānā,
“Each maintaining their own view,
自己
スッタニパータ
趣旨一致
短
“Ye kecime diṭṭhiparibbasānā,
“Regarding those who maintain their own view,
自己
スッタニパータ
趣旨一致
短
Sutta Nipāta 1.6 Parābhavasutta
Anthology of Discourses 1.6 Downfalls
自己
スッタニパータ
趣旨一致
短
“Sabbesu bhūtesu nidhāya daṇḍaṁ,
When you’ve laid down arms toward all creatures,
自己
スッタニパータ
趣旨一致
中
Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā icchānaṅgale paṭivasanti, seyyathidaṁ—
Now at that time several very well-known well-to-do brahmins were residing in Icchānaṅgala. They included
自己
スッタニパータ
趣旨一致
中
Atha kho kokāliko bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kokāliko bhikkhu bhagavantaṁ etadavoca:
Then the mendicant Kokālika went up to the Buddha, bowed, sat down to one side, and said to him,
⚠ 出家者向けの文脈
自己
スッタニパータ
趣旨一致
中
Atha kho āyasmā vaṅgīso sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā vaṅgīso bhagavantaṁ etadavoca—
Then in the late afternoon, Venerable Vaṅgīsa came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to him:
自己
スッタニパータ
趣旨一致
長
etaṁ ve munidassanaṁ. Yo saññatatto na karoti pāpaṁ, Daharo majjhimo ca muni yatatto; Arosaneyyo na so roseti kañci, Taṁ vāpi dhīrā muni vedayanti. Yadaggato majjhato sesato vā, Piṇḍaṁ labhetha paradattūpajīvī; Nālaṁ thutuṁ nopi nipaccavādī, Taṁ vāpi dhīrā muni vedayanti. Muniṁ carantaṁ virataṁ methunasmā, Yo yobbane nopanibajjhate kvaci; Madappamādā virataṁ vippamuttaṁ, Taṁ vāpi dhīrā muni vedaya
that is the sage’s vision. Restrained, they do no evil, young or middle-aged, the sage is self-controlled. Irreproachable, he does not insult anyone: that’s who the attentive know as a sage. When one who lives on charity receives alms, from the top, the middle, or the leftovers, they think it unworthy to praise or put down: that’s who the attentive know as a sage. The sage lives refraining from se
自己
スッタニパータ
趣旨一致
長
“pāpicchā, bhante, sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā”ti. Yo nindiyaṁ pasaṁsati, Taṁ vā nindati yo pasaṁsiyo; Vicināti mukhena so kaliṁ, Kalinā tena sukhaṁ na vindati. Appamatto ayaṁ kali, Yo akkhesu dhanaparājayo; Sabbassāpi sahāpi attanā, Ayameva mahattaro kali; Yo sugatesu manaṁ padosaye. Sataṁ sahassānaṁ nirabbudānaṁ, Chattiṁsati pañca ca abbudāni; Yamariyagarahī nirayaṁ upeti,
“Sir, Sāriputta and Moggallāna have corrupt wishes. They’ve fallen under the sway of corrupt wishes.” When you praise someone worthy of criticism, or criticize someone worthy of praise, you choose a losing hand with your own mouth: you’ll never find happiness that way. A losing hand at dice is a trivial thing, if all you lose is your money and all you own, even yourself. What’s a really terrible h
自己
スッタニパータ
趣旨一致
長
Sikkhe nibbānamattano”. “Tenahātappaṁ karohi, (dhotakāti bhagavā) Idheva nipako sato; Ito sutvāna nigghosaṁ, Sikkhe nibbānamattano”. “Passāmahaṁ devamanussaloke, Akiñcanaṁ brāhmaṇamiriyamānaṁ; Taṁ taṁ namassāmi samantacakkhu, Pamuñca maṁ sakka kathaṅkathāhi”. “Nāhaṁ sahissāmi pamocanāya, Kathaṅkathiṁ dhotaka kañci loke; Dhammañca seṭṭhaṁ abhijānamāno, Evaṁ tuvaṁ oghamimaṁ taresi”. “Anusāsa brahme
I shall train myself for extinguishment.” “Well then, be keen, alert,” replied the Buddha, “and mindful right here. After hearing this message, go on and train yourself for extinguishment.” “I see in the world of gods and humans a brahmin travelling with nothing. I bow especially to you, All-seer: release me, Sakyan, from my indecisions.” “I am not able to release anyone in the world who is indeci
苦しみ
スッタニパータ
趣旨一致
短
Vighātaṁ brūhi mārisa;
“tell us, good fellow: what trouble befalls them?
苦しみ
スッタニパータ
趣旨一致
短
Paridevasokā sahamaccharā ca;
And lamentation and sorrow, and stinginess?
苦しみ
スッタニパータ
趣旨一致
短
Kuto nu dukkhā samudāgatā ime,
Where do all these sufferings come from,
苦しみ
スッタニパータ
趣旨一致
長
kacci apacito tayā”. “Nāhaṁ abhiṇhasaṁvāsā, avajānāmi paṇḍitaṁ; Ukkādhāro manussānaṁ, niccaṁ apacito mayā”. “Pañca kāmaguṇe hitvā, piyarūpe manorame; Saddhāya gharā nikkhamma, dukkhassantakaro bhava. Mitte bhajassu kalyāṇe, pantañca sayanāsanaṁ; Vivittaṁ appanigghosaṁ, mattaññū hohi bhojane. Cīvare piṇḍapāte ca, paccaye sayanāsane; Etesu taṇhaṁ mākāsi, mā lokaṁ punarāgami. Saṁvuto pātimokkhasmiṁ,
the torch for all humanity?” “Familiarity breeds no contempt for the man of wisdom. I always honor he who holds aloft the torch for all humanity.” “One who’s given up the five sensual stimulations, so pleasing and delightful, and who’s left the home life out of faith— let them make an end to suffering! Mix with spiritual friends, stay in remote lodgings, secluded and quiet, and eat in moderation.
⚠ 初手で出すと冷たく見える
苦しみ
スッタニパータ
趣旨一致
長
Agārā anagāriyaṁ. Suddhā suddhehi saṁvāsaṁ, Kappayavho patissatā; Tato samaggā nipakā, Dukkhassantaṁ karissathāti. Dhammacariyasuttaṁ chaṭṭhaṁ. So ce mukharajātiko, vihesābhirato mago; Jīvitaṁ tassa pāpiyo, rajaṁ vaḍḍheti attano. Kalahābhirato bhikkhu, Mohadhammena āvuto; Akkhātampi na jānāti, Dhammaṁ buddhena desitaṁ. Vihesaṁ bhāvitattānaṁ, avijjāya purakkhato; Saṅkilesaṁ na jānāti, maggaṁ niraya
from the lay life to homelessness dwell in communion, ever mindful, the pure with the pure. Then in harmony, alert, you’ll make an end of suffering. who is of scurrilous character, a beast and a bully, their life gets worse, as poison grows inside them. A mendicant who loves to quarrel, wrapped in delusion, doesn’t even know what’s been explained in the Dhamma taught by the Buddha. Harassing thos
⚠ 出家者向けの文脈
苦しみ
スッタニパータ
趣旨一致
長
Atha kho bhagavā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhikkhū āmantesi: “Upadhinidānā pabhavanti dukkhā, Ye keci lokasmimanekarūpā; Yo ve avidvā upadhiṁ karoti, Punappunaṁ dukkhamupeti mando; Tasmā pajānaṁ upadhiṁ na kayirā, Dukkhassa jātippabhavānupassīti. ‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; ‘siyā’tissu vacanīyā. Kathañca siyā? Y
Then the Buddha looked around the Saṅgha of mendicants, who were so very silent. He addressed them: “Attachment is the source of suffering in all its countless forms in the world. When an ignorant person builds up attachments, that dullard returns to suffering again and again. So let one who understands <j>not build up attachments, contemplating the inception of suffering and rebirth.” “Suppose, m
⚠ 初手で出すと冷たく見える,出家者向けの文脈
苦しみ
スッタニパータ
趣旨一致
長
tañca dukkhena saṁyutaṁ. Paridevayamāno ce, Kiñcidatthaṁ udabbahe; Sammūḷho hiṁsamattānaṁ, Kayirā ce naṁ vicakkhaṇo. Na hi ruṇṇena sokena, Santiṁ pappoti cetaso; Bhiyyassuppajjate dukkhaṁ, Sarīraṁ cupahaññati. Kiso vivaṇṇo bhavati, Hiṁsamattānamattanā; Na tena petā pālenti, Niratthā paridevanā. Sokamappajahaṁ jantu, Bhiyyo dukkhaṁ nigacchati; Anutthunanto kālaṅkataṁ, Sokassa vasamanvagū. Aññepi pa
and bound to pain. If a bewildered person, lamenting and self-harming, could extract any good from that, then those who see clearly would do the same. For not by weeping and wailing will you find peace of heart. It just gives rise to more suffering, and distresses your body. Growing thin and pale, you hurt yourself. It does nothing to help the dead: your lamentation is in vain. Unless a personage
苦しみ
スッタニパータ
趣旨一致
長
Suddhānupassīti pacceti ñāṇaṁ. Diṭṭhena ce suddhi narassa hoti, Ñāṇena vā so pajahāti dukkhaṁ; Aññena so sujjhati sopadhīko, Diṭṭhī hi naṁ pāva tathā vadānaṁ. Na brāhmaṇo aññato suddhimāha, Diṭṭhe sute sīlavate mute vā; Puññe ca pāpe ca anūpalitto, Attañjaho nayidha pakubbamāno. Purimaṁ pahāya aparaṁ sitāse, Ejānugā te na taranti saṅgaṁ; Te uggahāyanti nirassajanti, Kapīva sākhaṁ pamuñcaṁ gahāyaṁ.
they believe in the notion <j>that there is one who observes purity. If a person were granted purity through what is seen, or if by a notion they could give up suffering, then one with attachments is purified by another: their view betrays them as one who asserts thus. The brahmin speaks not of purity from another in terms of what has been seen, heard, or thought; <j>or by precepts or vows. They a
経典データの出典: SuttaCentral（CC0ライセンス）