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経典: スッタニパータ
✕ クリア
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
苦しみ
スッタニパータ
趣旨一致
長
Kiṁsu tassa mahabbhayaṁ”. “Avijjāya nivuto loko, (ajitāti bhagavā) Vevicchā pamādā nappakāsati; Jappābhilepanaṁ brūmi, Dukkhamassa mahabbhayaṁ”. “Savanti sabbadhi sotā, (iccāyasmā ajito) Sotānaṁ kiṁ nivāraṇaṁ; Sotānaṁ saṁvaraṁ brūhi, Kena sotā pidhiyyare”. “Yāni sotāni lokasmiṁ, (ajitāti bhagavā) Sati tesaṁ nivāraṇaṁ; Sotānaṁ saṁvaraṁ brūmi, Paññāyete pidhiyyare”. “Paññā ceva sati yañca, (iccāyasm
What is its greatest fear?” “The world is shrouded in ignorance.” replied the Buddha. “Avarice and negligence make it not shine. Muttered prayer is its tar pit. Suffering is its greatest fear.” “The streams flow everywhere,” said Venerable Ajita. “What is there to block them? And tell me the restraint of streams— by what are they locked out?” “The streams in the world,” replied the Buddha, “are bl
苦しみ
スッタニパータ
趣旨一致
長
Ye keci lokasmimanekarūpā”. Te cāpi nūnappajaheyyu dukkhaṁ, Ye tvaṁ muni aṭṭhitaṁ ovadeyya; Taṁ taṁ namassāmi samecca nāga, Appeva maṁ bhagavā aṭṭhitaṁ ovadeyya”. “Yaṁ brāhmaṇaṁ vedagumābhijaññā, Akiñcanaṁ kāmabhave asattaṁ; Addhā hi so oghamimaṁ atāri, Tiṇṇo ca pāraṁ akhilo akaṅkho. Vidvā ca yo vedagū naro idha, Bhavābhave saṅgamimaṁ visajja; So vītataṇho anīgho nirāso, Atāri so jātijaranti brūmī
in all their countless forms in the world?” Surely those you’d regularly instruct would also give up suffering. Having met, I bow especially to you, <j>O spiritual giant; hopefully the Buddha may regularly instruct me.” “Any brahmin recognized as a knowledge master, who has nothing, unattached to sensual life, clearly has crossed this flood, crossed to the far shore, kind, wishless. And a wise per
経典データの出典: SuttaCentral（CC0ライセンス）