🔖 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 80
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: vinaya
✕ クリア
人間関係
vinaya
趣旨一致
中
nasi animittā, nasi nimittamattā, nasi alohitā, nasi dhuvalohitā, nasi dhuvacoḷā, nasi paggharantī, nasi sikharaṇī, nasi itthipaṇḍakā, nasi vepurisikā, nasi sambhinnā, nasi ubhatobyañjanā? Santi te evarūpā ābādhā— kuṭṭhaṁ, gaṇḍo, kilāso, soso, apamāro? Manussāsi, itthīsi, bhujissāsi, aṇaṇāsi, nasi rājabhaṭī? Anuññātāsi mātāpitūhi, sāmikena? Paripuṇṇavīsativassāsi, paripuṇṇaṁ te pattacīvaraṁ, kiṁnāmāsi, kānāmā te pavattinī’ti? Ekato āgacchanti. Na ekato āgantabbaṁ. Anusāsikāya paṭhamataraṁ āgantvā saṅgho ñāpetabbo— ‘suṇātu me, ayye, saṅgho.
“Do you lack genitals? Are your genitals incomplete? Do you not menstruate? Do you menstruate continuously? Do you always wear a menstruation pad? Are you incontinent? Do you have genital prolapse? Do you lack sexual organs? Are you manlike? Do you have fistula? Are you a hermaphrodite? Do you have any of these diseases: leprosy, abscesses, mild leprosy, tuberculosis, or epilepsy? Are you human? Are you a woman? Are you free from slavery? Are you free from debt? Are you employed by the king? Do you have permission from your parents and husband? Are you twenty years old? Do you have a full set of bowl and robes? What’s your name? What’s the name of your mentor?”’” They then returned to the Sangha together. “They shouldn’t return together. The instructor should return first and inform the Sangha: ‘Please, venerables, I ask the Sangha to listen.
人間関係
vinaya
趣旨一致
中
“pasatena, ayye, sappinā attho”ti. Atha kho seṭṭhibhariyā jīvakassa komārabhaccassa pasataṁ sappiṁ dāpesi. Atha kho jīvako komārabhacco taṁ pasataṁ sappiṁ nānābhesajjehi nippacitvā seṭṭhibhariyaṁ mañcake uttānaṁ nipātetvā natthuto adāsi. Atha kho taṁ sappi natthuto dinnaṁ mukhato uggañchi. Atha kho seṭṭhibhariyā paṭiggahe niṭṭhubhitvā dāsiṁ āṇāpesi— “handa, je, imaṁ sappiṁ picunā gaṇhāhī”ti. Atha kho jīvakassa komārabhaccassa etadahosi— “acchariyaṁ yāva lūkhāyaṁ gharaṇī, yatra hi nāma imaṁ chaḍḍanīyadhammaṁ sappiṁ picunā gāhāpessati. Bahukāni ca me mahagghāni bhesajjāni upagatāni. Kimpi māyaṁ kiñci deyyadhammaṁ dassatī”ti.
“Ma’am, I need a handful of ghee.” She got him a handful of ghee. Jīvaka cooked that ghee with a number of medicines. He then had her lie down on her back on a bed, and he gave her the medicine through the nose. The medicine emerged in her mouth. She then spat it out into a container and told a slave, “Listen, save this ghee in a cotton wad.” Jīvaka thought, “It’s astonishing how wretched this housewife is in saving this ghee in a cotton wad, when it should be discarded. Many of my valuable medicines went into it, but she might not give me anything for my services.”
人間関係
vinaya
趣旨一致
中
Atha kho seṭṭhibhariyā jīvakassa komārabhaccassa vikāraṁ sallakkhetvā jīvakaṁ komārabhaccaṁ etadavoca— “kissa tvaṁ, ācariya, vimanosī”ti? “Mayaṁ kho, ācariya, āgārikā nāma upajānāmetassa saṁyamassa. Varametaṁ sappi dāsānaṁ vā kammakarānaṁ vā pādabbhañjanaṁ vā padīpakaraṇe vā āsittaṁ. Mā kho tvaṁ, ācariya, vimano ahosi. Na te deyyadhammo hāyissatī”ti. Atha kho jīvako komārabhacco seṭṭhibhariyāya sattavassikaṁ sīsābādhaṁ ekeneva natthukammena apakaḍḍhi. Atha kho seṭṭhibhariyā arogā samānā jīvakassa komārabhaccassa cattāri sahassāni pādāsi. Suṇisā— “sassu me arogā ṭhitā”ti cattāri sahassāni pādāsi.
Seeing his body language, the merchant’s wife asked him what he was concerned about. and she said, “We householders know the benefit of such frugality. This ghee is good for the slaves and workers, for ointment for the feet, or for using in lamps. Don’t be concerned, doctor, your fee will be abundant.” Jīvaka cured the headache of the merchant’s wife with a single treatment through the nose. When she was well, she gave him four thousand coins. and daughter-in-law found out that she was well, they too gave him four thousand coins each,
⚠ 自己責任論に誤解されやすい
人間関係
vinaya
趣旨一致
中
Seṭṭhi gahapati— “bhariyā me arogā ṭhitā”ti cattāri sahassāni pādāsi dāsañca dāsiñca assarathañca. Atha kho jīvako komārabhacco tāni soḷasasahassāni ādāya dāsañca dāsiñca assarathañca yena rājagahaṁ tena pakkāmi. Anupubbena yena rājagahaṁ yena abhayo rājakumāro tenupasaṅkami, upasaṅkamitvā abhayaṁ rājakumāraṁ etadavoca— “idaṁ me, deva, paṭhamakammaṁ soḷasasahassāni dāso ca dāsī ca assaratho ca. Paṭiggaṇhātu me devo posāvanikan”ti. “Alaṁ, bhaṇe jīvaka; tuyhameva hotu. Amhākaññeva antepure nivesanaṁ māpehī”ti. “Evaṁ, devā”ti kho jīvako komārabhacco abhayassa rājakumārassa paṭissutvā abhayassa rājakumārassa antepure nivesanaṁ māpesi.
as did her husband. The merchant also gave him a male and a female slave, and a carriage with horses. Jīvaka took those sixteen thousand coins, as well as the male and female slaves and the carriage with horses, and he left for Rājagaha. When he eventually arrived, he went to Prince Abhaya and said, “For my first job, sir, I earned sixteen thousand coins, a male and a female slave, and a carriage with horses. Please accept it for bringing me up.” “There’s no need, Jīvaka. You should keep it all. But please build a house in our compound.” Saying, “Yes,” he did just that.
⚠ 自己責任論に誤解されやすい
人間関係
vinaya
趣旨一致
中
Puñjamaddapalālañca, bhusaophuṇanīhare; Āyatimpi na khīyanti, pitaro ca pitāmahā. Bhaddiyo anuruddho ca, ānando bhagu kimilo; Sakyamāno ca kosambiṁ, parihāyi kakudhena ca. Pakāsesi pituno ca, purise silaṁ nāḷāgiriṁ;
Sheaves, thresh, and straw, Husk, winnow, storage; Also the future, they never stop, And fathers, grandfathers. Bhaddiya, and Anuruddha, Ānanda, Bhagu, Kimila; And Sakyan pride, Kosambī, Disappeared, and with Kakudha. He announced, and of the father, Men, stone, Nāḷāgiri;
人間関係
vinaya
趣旨一致
中
Tena kho pana samayena bārāṇaseyyakassa seṭṭhiputtassa mokkhacikāya kīḷantassa antagaṇṭhābādho hoti, yena yāgupi pītā na sammā pariṇāmaṁ gacchati, bhattampi bhuttaṁ na sammā pariṇāmaṁ gacchati, uccāropi passāvopi na paguṇo. So tena kiso hoti lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto. Atha kho bārāṇaseyyakassa seṭṭhissa etadahosi— Yannūnāhaṁ rājagahaṁ gantvā rājānaṁ jīvakaṁ vejjaṁ yāceyyaṁ puttaṁ me tikicchitun”ti. Atha kho bārāṇaseyyako seṭṭhi rājagahaṁ gantvā yena rājā māgadho seniyo bimbisāro tenupasaṅkami, upasaṅkamitvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ etadavoca— Sādhu devo jīvakaṁ vejjaṁ āṇāpetu puttaṁ me tikicchitun”ti. Atha kho rājā māgadho seniyo bimbisāro jīvakaṁ komārabhaccaṁ āṇāpesi— “Evaṁ, devā”ti kho jīvako komārabhacco rañño māgadhassa seniyassa bimbisārassa paṭissutvā bārāṇasiṁ gantvā yena bārāṇaseyyako seṭṭhiputto tenupasaṅkami, upasaṅkamitvā bārāṇaseyyakassa seṭṭhiputtassa vikāraṁ sallakkhetvā janaṁ ussāretvā tirokaraṇiyaṁ parikkhipitvā thambhe ubbandhitvā bhariyaṁ purato ṭhapetvā udaracchaviṁ uppāṭetvā antagaṇṭhiṁ nīharitvā bhariyāya dassesi— “passa te sāmikassa ābādhaṁ, iminā yāgupi pītā na sammā pariṇāmaṁ gacchati, bhattampi bhuttaṁ na sammā pariṇāmaṁ gacchati, uccāropi passāvopi na paguṇo; imināyaṁ kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto”ti.
On one occasion the son of a wealthy merchant in Benares twisted his gut while turning somersaults. Because of that, he was not able to digest congee or food, and he couldn’t urinate or defecate. He became thin, haggard, and pale, with veins protruding all over his body. The merchant considered this and thought, “Why don’t I go to Rājagaha and ask the king for doctor Jīvaka to treat my son?” He then traveled to Rājagaha, went to King Bimbisāra, and told him about his son, adding, “Sir, please ask doctor Jīvaka to treat my son.” And that’s what the king did. Jīvaka consented and then traveled to Benares where he went to that merchant. He examined his son, dismissed the people there, put up a curtain all around, and tied him to a pillar. He then had his wife stand in front of him, cut open his belly, and pulled out his twisted gut. He showed it to his wife, saying, “See, this is your husband’s affliction. It’s because of this that he’s in such a bad state.”
人間関係
vinaya
趣旨一致
中
Antagaṇṭhiṁ viniveṭhetvā antāni paṭipavesetvā udaracchaviṁ sibbitvā ālepaṁ adāsi. Atha kho bārāṇaseyyako seṭṭhiputto nacirasseva arogo ahosi. “putto me arogo ṭhito”ti jīvakassa komārabhaccassa soḷasasahassāni pādāsi. Atha kho jīvako komārabhacco tāni soḷasasahassāni ādāya punadeva rājagahaṁ paccāgañchi. 6. Pajjotarājavatthu Tena kho pana samayena rañño pajjotassa paṇḍurogābādho hoti. Bahū mahantā mahantā disāpāmokkhā vejjā āgantvā nāsakkhiṁsu arogaṁ kātuṁ. Bahuṁ hiraññaṁ ādāya agamaṁsu. Atha kho rājā pajjoto rañño māgadhassa seniyassa bimbisārassa santike dūtaṁ pāhesi— “mayhaṁ kho tādiso ābādho, sādhu devo jīvakaṁ vejjaṁ āṇāpetu, so maṁ tikicchissatī”ti.
He then untwisted the gut, put it back, sewed his belly back together, and applied ointment. Soon the merchant’s son was healthy again. His father gave sixteen thousand coins to Jīvaka, and Jīvaka returned to Rājagaha. 6. The account of King Pajjota At that time King Pajjota had jaundice. Many of the most famous physicians in the world had come to see him, but none was able to cure him. And they were very expensive. King Pajjota then sent a message to King Bimbisāra: “Sir, I have such-and-such a disease. Please ask doctor Jīvaka to treat me.”
人間関係
vinaya
趣旨一致
中
Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, mahācammāni dhāretabbāni, sīhacammaṁ byagghacammaṁ dīpicammaṁ. Yo dhāreyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū— “bhagavatā mahācammāni paṭikkhittānī”ti— gocammāni dhārenti. Tāni mañcappamāṇenapi chinnāni honti, pīṭhappamāṇenapi chinnāni honti, antopi mañce paññattāni honti, bahipi mañce paññattāni honti, antopi pīṭhe paññattāni honti, bahipi pīṭhe paññattāni honti. Aññataropi pāpabhikkhu aññatarassa pāpupāsakassa kulūpako hoti. Atha kho so pāpabhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa pāpupāsakassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. Atha kho so pāpupāsako yena so pāpabhikkhu tenupasaṅkami, upasaṅkamitvā taṁ pāpabhikkhuṁ abhivādetvā ekamantaṁ nisīdi.
They told the Buddha. “You shouldn’t use luxurious skins: lionskins, tiger skins, or leopard skins. If you do, you commit an offense of wrong conduct.” Soon afterwards when the monks from the group of six heard that the Buddha had prohibited luxurious skins, they used cattle hides. They cut them to fit their beds and benches, and used them both there and elsewhere. At this time a certain bad monk was associating with the family of a bad lay follower. One morning that monk robed up, took his bowl and robe, and went to that lay follower’s house, where he sat down on the prepared seat. The lay follower approached the monk, bowed, and sat down.
⚠ 出家者向けの文脈
人間関係
vinaya
趣旨一致
中
Tena kho pana samayena tassa pāpupāsakassa vacchako hoti taruṇako abhirūpo dassanīyo pāsādiko citro, seyyathāpi dīpicchāpo. Atha kho so pāpabhikkhu taṁ vacchakaṁ sakkaccaṁ upanijjhāyati. Atha kho so pāpupāsako taṁ pāpabhikkhuṁ etadavoca— “Attho me, āvuso, imassa vacchakassa cammenā”ti. Atha kho so pāpupāsako taṁ vacchakaṁ vadhitvā cammaṁ vidhunitvā tassa pāpabhikkhuno pādāsi. Atha kho so pāpabhikkhu taṁ cammaṁ saṅghāṭiyā paṭicchādetvā agamāsi. Atha kho sā gāvī vacchagiddhinī taṁ pāpabhikkhuṁ piṭṭhito piṭṭhito anubandhi. Bhikkhū evamāhaṁsu— “Ahampi kho, āvuso, na jānāmi kena myāyaṁ gāvī piṭṭhito piṭṭhito anubandhī”ti. Tena kho pana samayena tassa pāpabhikkhuno saṅghāṭi lohitena makkhitā hoti.
At that time that lay follower had a beautiful young calf with variegated hide, just like a young leopard. When the bad monk stared at that calf, the lay follower asked him why. He replied, “I need the skin of that calf.” The bad lay follower then slaughtered the calf, skinned it, and gave the skin to the bad monk. The monk hid the skin under his outer robe and left. The mother-cow, longing for her calf, followed behind him. When the monks asked him he said he did not know. But his outer robe was smeared with blood,
⚠ 出家者向けの文脈
人間関係
vinaya
趣旨一致
中
Atha kho rājā pajjoto vāhanāgāresu ca dvāresu ca āṇāpesi— Tena kho pana samayena rañño pajjotassa bhaddavatikā nāma hatthinikā paññāsayojanikā hoti. Atha kho jīvako komārabhacco rañño pajjotassa sappiṁ upanāmesi— Atha kho jīvako komārabhacco rājānaṁ pajjotaṁ sappiṁ pāyetvā hatthisālaṁ gantvā bhaddavatikāya hatthinikāya nagaramhā nippati. Atha kho rañño pajjotassa taṁ sappi pītaṁ pariṇāmentaṁ uddekaṁ adāsi. Atha kho rājā pajjoto manusse etadavoca— “duṭṭhena, bhaṇe, jīvakena sappiṁ pāyitomhi. Tena hi, bhaṇe, jīvakaṁ vejjaṁ vicinathā”ti. “Bhaddavatikāya, deva, hatthinikāya nagaramhā nippatito”ti. Tena kho pana samayena rañño pajjotassa kāko nāma dāso saṭṭhiyojaniko hoti, amanussena paṭicca jāto.
The king did as Jīvaka had asked. At that time King Pajjota had a she-elephant called Bhaddavatikā, which could traverse 650 kilometers in a day. After bringing the ghee to the king and having him drink it, Jīvaka went to the elephant stables and fled the city on Bhaddavatikā. Soon afterwards, while King Pajjota was digesting that ghee, he vomited. He said to his men, “That scoundrel Jīvaka made me drink ghee. Find out where he is.” “Sir, he’s fled the city on Bhaddavatikā.” At that time King Pajjota had a slave called Kāka, whose mother was a spirit and who could traverse 780 kilometers in a day.
人間関係
vinaya
趣旨一致
中
Bhikkhunī sikkhamānā ca, sāmaṇero sāmaṇerī; Paccakkhātantimavatthū, ukkhittāpattidassane. Appaṭikamme diṭṭhiyā, paṇḍako theyyasaṁvāsakaṁ; Titthiyā tiracchānagataṁ, mātu pitu ca ghātakaṁ. Arahaṁ bhikkhunīdūsi, bhedakaṁ lohituppādaṁ;
A nun, and a trainee nun, A novice monk, a novice nun; Who has renounced, the worst kind of offense, Ejected for not seeing an offense. For not making amends, for a bad view, A paṇḍaka, a fake monk; Monastics of another religion, animal, Killer of mother, and father. A perfected one, a rapist of a nun, A schismatic, a shedder of blood;
⚠ 出家者向けの文脈
人間関係
vinaya
趣旨一致
中
Mātu pitu arahanta, dūsako saṅghabhedako; Lohituppādako ceva, ubhatobyañjano ca yo. Ekādasannaṁ etesaṁ, osāraṇaṁ na yujjati; Hatthapādaṁ tadubhayaṁ, kaṇṇanāsaṁ tadūbhayaṁ. Aṅguli aḷakaṇḍaraṁ, phaṇaṁ khujjo ca vāmano;
Of mother, of father, a perfected One, A rapist, a schismatic; And a shedder of blood, And one who is a hermaphrodite. Of these eleven, The admittance fails; Hand, foot, both of them, Ear, nose, both of them. Finger, thumb, tendon, Joined, and hunchback, dwarf;
⚠ 出家者向けの文脈
人間関係
vinaya
趣旨一致
中
Tena kho pana samayena piṇḍacārikā bhikkhū dunnivatthā duppārutā anākappasampannā piṇḍāya caranti, asallakkhetvāpi nivesanaṁ pavisanti, asallakkhetvāpi nikkhamanti, atisahasāpi pavisanti, atisahasāpi nikkhamanti, atidūrepi tiṭṭhanti, accāsannepi tiṭṭhanti, aticirampi tiṭṭhanti, atilahumpi nivattanti. Aññataropi piṇḍacāriko bhikkhu asallakkhetvā nivesanaṁ pāvisi. So ca dvāraṁ maññamāno aññataraṁ ovarakaṁ pāvisi. Tasmimpi ovarake itthī naggā uttānā nipannā hoti. Addasā kho so bhikkhu taṁ itthiṁ naggaṁ uttānaṁ nipannaṁ. “nayidaṁ dvāraṁ, ovarakaṁ idan”ti tamhā ovarakā nikkhami. Addasā kho tassā itthiyā sāmiko taṁ itthiṁ naggaṁ uttānaṁ nipannaṁ. “iminā me bhikkhunā pajāpatī dūsitā”ti taṁ bhikkhuṁ gahetvā ākoṭesi. Atha kho sā itthī tena saddena paṭibujjhitvā taṁ purisaṁ etadavoca— “kissa tvaṁ, ayya, imaṁ bhikkhuṁ ākoṭesī”ti?
At that time there were alms-collecting monks who were shabbily dressed and improper in appearance. They entered and left houses without being attentive, entered and left too hastily, stood too far away or too close, and waited too long or left too soon. On one occasion a certain monk entered a house without being attentive. Thinking it was the main door, he entered a room where a woman was lying naked. When he saw her, he left the room. But when her husband saw her there, he thought, “My wife has been raped by this monk,” and he took hold of that monk and gave him a beating. The woman woke up from the commotion and asked her husband, “Why are you beating this monk?”
⚠ 出家者向けの文脈
人間関係
vinaya
趣旨一致
中
“kathañhi nāma bhikkhū bhattagge antaraghare bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ ananulomikaṁ kāyakammaṁ vacīkammaṁ upadaṁsessanti, hatthaparāmāsaṁ karissantī”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira, bhikkhave, bhikkhū bhattagge antaraghare bhaṇḍanajātā …pe… hatthaparāmāsaṁ karontī”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā …pe… vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi— “bhinne, bhikkhave, saṅghe adhammiyāyamāne asammodikāya vattamānāya ‘ettāvatā na aññamaññaṁ ananulomikaṁ kāyakammaṁ vacīkammaṁ upadaṁsessāma, hatthaparāmāsaṁ karissāmā’ti— āsane nisīditabbaṁ. Bhinne, bhikkhave, saṅghe dhammiyāyamāne sammodikāya vattamānāya āsanantarikāya nisīditabban”ti. Tena kho pana samayena bhikkhū saṅghamajjhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti.
“How can monks behave like this?” They told the Buddha. … “Is it true, monks, that monks are behaving like this?” “It’s true, sir.” The Buddha rebuked them … He then gave a teaching and addressed the monks: “When the Sangha is divided and the monks are behaving contrary to the Teaching and are not on friendly terms, they should sit down and reflect, ‘We won’t behave improperly by body or speech, such as grabbing one another.’ When the Sangha is divided, but the monks are behaving in accordance with the Teaching and are on friendly terms, they should sit down one seat apart.” The monks were also arguing and disputing in the midst of the Sangha, attacking one another verbally,
⚠ 自己責任論に誤解されやすい,初手で出すと冷たく見える,出家者向けの文脈
人間関係
vinaya
趣旨一致
中
Atha kho, bhikkhave, brahmadatto kāsirājā dīghītissa kosalarañño balañca vāhanañca janapadañca kosañca koṭṭhāgārañca abhivijiya ajjhāvasati. Atha kho, bhikkhave, dīghīti kosalarājā sapajāpatiko yena bārāṇasī tena pakkāmi. Anupubbena yena bārāṇasī tadavasari. Tatra sudaṁ, bhikkhave, dīghīti kosalarājā sapajāpatiko bārāṇasiyaṁ aññatarasmiṁ paccantime okāse kumbhakāranivesane aññātakavesena paribbājakacchannena paṭivasati. Atha kho, bhikkhave, dīghītissa kosalarañño mahesī nacirasseva gabbhinī ahosi. Tassā evarūpo dohaḷo uppanno hoti—icchati sūriyassa uggamanakāle caturaṅginiṁ senaṁ sannaddhaṁ vammikaṁ subhūme ṭhitaṁ passituṁ, khaggānañca dhovanaṁ pātuṁ. Atha kho, bhikkhave, dīghītissa kosalarañño mahesī dīghītiṁ kosalarājānaṁ etadavoca—‘gabbhinīmhi, deva. Tassā me evarūpo dohaḷo uppanno—icchāmi sūriyassa uggamanakāle caturaṅginiṁ senaṁ sannaddhaṁ vammikaṁ subhūme ṭhitaṁ passituṁ, khaggānañca dhovanaṁ pātun’ti. ‘Kuto, devi, amhākaṁ duggatānaṁ caturaṅginī senā sannaddhā vammikā subhūme ṭhitā, khaggānañca dhovanaṁ pātun’ti ‘sacāhaṁ, deva, na labhissāmi, marissāmī’ti. Tena kho pana samayena, brahmadattassa kāsirañño purohito brāhmaṇo dīghītissa kosalarañño sahāyo hoti. Atha kho, bhikkhave, dīghīti kosalarājā yena brahmadattassa kāsirañño purohito brāhmaṇo tenupasaṅkami, upasaṅkamitvā brahmadattassa kāsirañño purohitaṁ brāhmaṇaṁ etadavoca—‘sakhī te, samma, gabbhinī.
King Brahmadatta then conquered and seized King Dīghīti’s army, vehicles, and transport animals, as well as his country and wealth. King Dīghīti and his wife set out for Benares. When they eventually arrived, they stayed in the house of a potter on the edge of the town, disguised as wanderers. Soon the queen became pregnant. She craved to see the fully equipped fourfold army arrayed on even ground at sunrise and to drink water from the washing of swords. She told the king. He said, ‘How can we possibly achieve this when things are so difficult for us?’ She replied, ‘Well, if I don’t get it, I’ll die.’ At that time King Brahmadatta had a brahmin counselor who was a friend of King Dīghīti. King Dīghīti went to his friend and told him about his wife’s pregnancy
⚠ 希死念慮の場面では使わない
人間関係
vinaya
趣旨一致
中
Atha kho, bhikkhave, dīghītissa kosalarañño mahesī tassa gabbhassa paripākamanvāya puttaṁ vijāyi. Tassa dīghāvūti nāmaṁ akaṁsu. Atha kho, bhikkhave, dīghāvu kumāro nacirasseva viññutaṁ pāpuṇi. Atha kho, bhikkhave, dīghītissa kosalarañño etadahosi—‘ayaṁ kho brahmadatto kāsirājā bahuno amhākaṁ anatthassa kārako, iminā amhākaṁ balañca vāhanañca janapado ca koso ca koṭṭhāgārañca acchinnaṁ, sacāyaṁ amhe jānissati, sabbeva tayo ghātāpessati, yannūnāhaṁ dīghāvuṁ kumāraṁ bahinagare vāseyyan’ti. Atha kho, bhikkhavo, dīghīti kosalarājā dīghāvuṁ kumāraṁ bahinagare vāsesi. Atha kho, bhikkhave, dīghāvu kumāro bahinagare paṭivasanto nacirasseva sabbasippāni sikkhi. Tena kho pana samayena dīghītissa kosalarañño kappako brahmadatte kāsiraññe paṭivasati. Addasā kho, bhikkhave, dīghītissa kosalarañño kappako dīghītiṁ kosalarājānaṁ sapajāpatikaṁ bārāṇasiyaṁ aññatarasmiṁ paccantime okāse kumbhakāranivesane aññātakavesena paribbājakacchannena paṭivasantaṁ, disvāna yena brahmadatto kāsirājā tenupasaṅkami, upasaṅkamitvā brahmadattaṁ kāsirājānaṁ etadavoca— Atha kho, bhikkhave, brahmadatto kāsirājā manusse āṇāpesi—‘tena hi, bhaṇe, dīghītiṁ kosalarājānaṁ sapajāpatikaṁ ānethā’ti. ‘Evaṁ, devā’ti kho, bhikkhave, te manussā brahmadattassa kāsirañño paṭissutvā dīghītiṁ kosalarājānaṁ sapajāpatikaṁ ānesuṁ.
When she reached her term, the queen gave birth to a son. They called him Dīghāvu. Soon enough Prince Dīghāvu became self-reliant. King Dīghīti thought, ‘This King Brahmadatta has caused us much misfortune; he’s taken our army, our vehicles and transport animals, and our country and wealth. If he finds out about us, he’ll kill all three of us. Let me take Prince Dīghāvu to live out of town.’ And he did just that. As he was living outside of town, Prince Dīghāvu was soon training in all branches of knowledge. At this time King Dīghīti’s old barber was living at King Brahmadatta’s court. On one occasion he saw King Dīghīti and his wife staying in that potter’s house, disguised as wanderers. He then went to King Brahmadatta and told him. The king ordered his people to get King Dīghīti and his wife. When they had done so,
⚠ 自己責任論に誤解されやすい
人間関係
vinaya
趣旨一致
中
Assosuṁ kho bhikkhū tassa kammārabhaṇḍussa mātāpitūnaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, saṅghaṁ apaloketuṁ bhaṇḍukammāyā”ti. 36. Upālidārakavatthu Tena kho pana samayena rājagahe sattarasavaggiyā dārakā sahāyakā honti. Upālidārako tesaṁ pāmokkho hoti. Atha kho upālissa mātāpitūnaṁ etadahosi— “kena nu kho upāyena upāli amhākaṁ accayena sukhañca jīveyya, na ca kilameyyā”ti? “sace kho upāli lekhaṁ sikkheyya, evaṁ kho upāli amhākaṁ accayena sukhañca jīveyya, na ca kilameyyā”ti. “sace kho upāli lekhaṁ sikkhissati, aṅguliyo dukkhā bhavissanti.
The monks heard the complaints of those parents. They told the Buddha. “You should get permission from the Sangha to shave someone’s head.” 36. The boy Upāli At that time in Rājagaha, there was a group of seventeen boys who were friends and had Upāli as their leader. On one occasion Upāli’s parents thought, “How can we make sure that Upāli is able to live happily without exhausting himself after we’ve passed away? He could become a clerk, but then his fingers will hurt.
⚠ 出家者向けの文脈
人間関係
vinaya
趣旨一致
中
Iminā amhākaṁ balañca vāhanañca janapado ca koso ca koṭṭhāgārañca acchinnaṁ. Iminā ca me mātāpitaro hatā. Ayaṁ khvassa kālo yohaṁ veraṁ appeyyan’ti kosiyā khaggaṁ nibbāhi. Atha kho, bhikkhave, dīghāvussa kumārassa etadahosi— ‘pitā kho maṁ maraṇakāle avaca “mā kho tvaṁ, tāta dīghāvu, dīghaṁ passa, mā rassaṁ. Na hi, tāta dīghāvu, verena verā sammanti; averena hi, tāta dīghāvu, verā sammantī”ti. Na kho metaṁ patirūpaṁ, yvāhaṁ pituvacanaṁ atikkameyyan’ti kosiyā khaggaṁ pavesesi. Dutiyampi kho, bhikkhave, dīghāvussa kumārassa etadahosi— Atha kho, bhikkhave, brahmadatto kāsirājā bhīto ubbiggo ussaṅkī utrasto sahasā vuṭṭhāsi.
He took our army, our vehicles and transport animals, and our country and wealth. He killed my mother and father. This is my chance to take revenge.’ And he drew his sword from its scabbard. He then thought, ‘At the time of his death, my father said to me, “My dear Dīghāvu, see neither long nor short. For hatred never ends through hatred; hatred only ends through love.” It wouldn’t be right for me to ignore my father’s advice.’ And he returned the sword to its scabbard. A second and a third time he had the same thoughts, and each time he ended up returning the sword to its scabbard. Just then King Brahmadatta suddenly got up, frightened and alarmed.
⚠ 希死念慮の場面では使わない
人間関係
vinaya
趣旨一致
中
Atha kho, bhikkhave, dīghāvu kumāro brahmadattaṁ kāsirājānaṁ etadavoca—‘kissa tvaṁ, deva, bhīto ubbiggo ussaṅkī utrasto sahasā vuṭṭhāsī’ti? ‘Idha maṁ, bhaṇe māṇavaka, dīghītissa kosalarañño putto dīghāvu kumāro supinantena khaggena paripātesi. Atha kho, bhikkhave, dīghāvu kumāro vāmena hatthena brahmadattassa kāsirañño sīsaṁ parāmasitvā dakkhiṇena hatthena khaggaṁ nibbāhetvā brahmadattaṁ kāsirājānaṁ etadavoca— ‘ahaṁ kho so, deva, dīghītissa kosalarañño putto dīghāvu kumāro. Bahuno tvaṁ amhākaṁ anatthassa kārako. Tayā amhākaṁ balañca vāhanañca janapado ca koso ca koṭṭhāgārañca acchinnaṁ. Tayā ca me mātāpitaro hatā. Ayaṁ khvassa kālo yvāhaṁ veraṁ appeyyan’ti. Atha kho, bhikkhave, brahmadatto kāsirājā dīghāvussa kumārassa pādesu sirasā nipatitvā dīghāvuṁ kumāraṁ etadavoca— ‘jīvitaṁ me, tāta dīghāvu, dehi. Jīvitaṁ me, tāta dīghāvu, dehī’ti.
The prince asked him what was the matter, and the king said, ‘I just dreamed that Prince Dīghāvu, the son of Dīghīti the king of Kosala, attacked me with a sword.’ Seizing the king’s head with his left hand and drawing his sword with his right hand, the prince said to the king, ‘Sir, I’m that Prince Dīghāvu, the son of Dīghīti the king of Kosala. You’ve caused us much misfortune. You took our army, our vehicles and transport animals, and our country and wealth. You killed my mother and father. This is my chance to take revenge.’ The king bowed down with his head at the prince’s feet and said, ‘Dear Dīghāvu, please spare my life.’
人間関係
vinaya
趣旨一致
中
Mayaṁ, deva, sīsaṁ chindeyyāmā’ti. ‘Ayaṁ kho, bhaṇe, dīghītissa kosalarañño putto dīghāvu kumāro. Nāyaṁ labbhā kiñci kātuṁ. Iminā ca me jīvitaṁ dinnaṁ, mayā ca imassa jīvitaṁ dinnan’ti. Atha kho, bhikkhave, brahmadatto kāsirājā dīghāvuṁ kumāraṁ etadavoca— ‘yaṁ kho te, tāta dīghāvu, pitā maraṇakāle avaca “mā kho tvaṁ, tāta dīghāvu, dīghaṁ passa, mā rassaṁ. ‘Yaṁ kho me, deva, pitā maraṇakāle avaca “mā dīghan”ti mā ciraṁ veraṁ akāsīti. Yaṁ kho me, deva, pitā maraṇakāle avaca “mā rassan”ti mā khippaṁ mittehi bhijjitthāti. Yaṁ kho me, deva, pitā maraṇakāle avaca “na hi, tāta dīghāvu, verena verā sammanti, averena hi, tāta dīghāvu, verā sammantī”ti devena me mātāpitaro hatāti. Sacāhaṁ devaṁ jīvitā voropeyyaṁ, ye devassa atthakāmā te maṁ jīvitā voropeyyuṁ, ye me atthakāmā te te jīvitā voropeyyuṁ—
‘We’d cut off his head.’ ‘Well, this is Prince Dīghāvu, the son of Dīghīti the king of Kosala. You shouldn’t do anything to harm him. I’ve spared his life and he’s spared mine.’ Soon afterwards the king said to Dīghāvu, ‘Dīghāvu, what’s the meaning of that which your father told you at the time of his death?’ ‘When he said, “Not long,” he meant, “Don’t harbor hate for a long time.” When he said, “Not short,” he meant, “Don’t hastily break with your friends.” And when he said, “For hatred never ends through hatred; hatred only ends through love,” he was referring to your killing of my mother and father. For if I had killed you, those who wish you well would’ve killed me, and those who wish me well would in turn have killed them.
⚠ 希死念慮の場面では使わない
経典データの出典: SuttaCentral（CC0ライセンス）