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孤独
増支部経典
趣旨一致
長
“Tīhi, bhikkhave, aṅgehi samannāgato mahācoro sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati. Katamehi tīhi? Idha, bhikkhave, mahācoro visamanissito ca hoti, gahananissito ca hoti, balavanissito ca hoti. Kathañca, bhikkhave, mahācoro visamanissito hoti? Idha, bhikkhave, mahācoro nadīviduggaṁ vā nissito hoti pabbatavisamaṁ vā. Evaṁ kho, bhikkhave, mahācoro visamanissito hoti. Kathañca, bhikkhave, mahācoro gahananissito hoti? Idha, bhikkhave, mahācoro tiṇagahanaṁ
“Mendicants, a master thief with three factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery. What three? A master thief relies on uneven ground, on thick cover, and on the powerful. And how does a master thief rely on uneven ground? It’s when a master thief relies on inaccessible riverlands or rugged mountains. That’s how a master thief relies on uneven ground. And how does a master thief rely on thick cover? It’s when a master thief relies on
比丘たちよ、三つの要素を備えた熟練の盗賊は、家屋に押し入り、財宝を略奪し、人里離れた建物から盗みを働き、街道において強盗を行う。その三つとは何か。熟練の盗賊は、険しき地に依り、深き隠れ処に依り、そして権勢ある者に依る。では、熟練の盗賊はいかにして険しき地に依るのか。熟練の盗賊が、近づき難き水辺の地や、険峻なる山岳に依るときである。これが、熟練の盗賊が険しき地に依るということである。では、熟練の盗賊はいかにして深き隠れ処に依るのか。熟練の盗賊が
孤独
増支部経典
趣旨一致
長
“Tisso imā, bhikkhave, parisā. Katamā tisso? Aggavatī parisā, vaggā parisā, samaggā parisā. Katamā ca, bhikkhave, aggavatī parisā? Idha, bhikkhave, yassaṁ parisāyaṁ therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā paviveke pubbaṅgamā, vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati. Sāpi hoti na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā, vīriyaṁ ārabhati appattas
“Mendicants, these are the three assemblies. What three? An assembly of the best, a divided assembly, and a harmonious assembly. And what is an assembly of the best? An assembly where the senior mendicants are not indulgent or slack, nor are they backsliders. Instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. And those who come afterwards follow their example. They too are not indulgent or slack, nor are
「比丘たちよ、三種の集いがある。何が三つであるか。最勝の集い、分裂の集い、和合の集いである。では最勝の集いとは何か。その集いにおいて、長老の比丘たちが放逸にならず、懈怠に陥らず、退転することなく、むしろ独処を率先し、いまだ得ざるものを得んがために、いまだ成就せざるものを成就せんがために、いまだ証得せざるものを証得せんがために、精進の力を奮い起こしている。そして後に続く者たちもその範に倣い、彼らもまた放逸にならず、懈怠に陥らず、
孤独
増支部経典
趣旨一致
長
“Pañcahi, bhikkhave, aṅgehi samannāgato mahācoro sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati. Katamehi pañcahi? Idha, bhikkhave, mahācoro visamanissito ca hoti, gahananissito ca, balavanissito ca, bhogacāgī ca, ekacārī ca. Kathañca, bhikkhave, pāpabhikkhu gahananissito hoti? Idha, bhikkhave, pāpabhikkhu micchādiṭṭhiko hoti antaggāhikāya diṭṭhiyā samannāgato. Evaṁ kho, bhikkhave, pāpabhikkhu gahananissito hoti. Kathañca, bhikkhave, pāpabhikkhu balavanissito h
“Mendicants, a master thief with five factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery. What five? A master thief relies on rough ground, on thick cover, and on the powerful; they pay bribes, and they act alone. And how does a bad mendicant rely on thick cover? It’s when a bad mendicant has wrong view, he’s attached to an extremist view. That’s how a bad mendicant relies on thick cover. And how does a bad mendicant rely on the powerful? It’
比丘たちよ、五つの条件を具えた老練な盗賊は、家々に押し入り、財物を奪い、人里離れた建物を荒らし、街道にて強盗を働く。いかなる五つであるか。老練な盗賊は、荒れ地を頼みとし、深い茂みを頼みとし、権力ある者を頼みとし、賄賂を贈り、そして単独で事を行う。
では、悪しき比丘はいかにして深い茂みを頼みとするのか。悪しき比丘が邪見を抱き、極端な見解に執着するとき、これが悪しき比丘が深い茂みを頼みとすることである。
では、悪しき比丘はいかにして権力ある者を頼みとするのか。
⚠ 出家者向けの文脈
孤独
増支部経典
趣旨一致
長
“Yassaṁ, bhikkhave, disāyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti, manasi kātumpi me esā, bhikkhave, disā na phāsu hoti, pageva gantuṁ. Niṭṭhamettha gacchāmi: ‘addhā te āyasmanto ime tayo dhamme pajahiṁsu, ime tayo dhamme bahulamakaṁsu’. Niṭṭhamettha gacchāmi: ‘addhā te āyasmanto tayo dhamme pajahiṁsu, tayo dhamme bahulamakaṁsu. Katame tayo dhamme pajahiṁsu? Nekkhammavitakkaṁ, abyāpādavitakkaṁ, avihiṁsāvitakkaṁ— Katame tayo dhamme bahulamakaṁsu?
“Mendicants, I’m not even comfortable thinking about a place where mendicants fight—quarreling and disputing, continually wounding each other with barbed words—let alone going there. I come to a conclusion about them: ‘Clearly those venerables have given up three things and cultivated three things.’ I come to a conclusion about them: ‘Clearly those venerables have given up three things and cultivated three things.’ What three things have they given up? Thoughts of renunciation, good will, and ha
比丘たちよ、比丘たちが諍い、口論し、言い争い、互いを言葉の矢で傷つけ合っている場所へ赴くことはおろか、そのような場所のことを思うだけでも、私は心が安まらない。私は彼らについてこのように結論づける。「明らかに、かの尊者たちは三つのものを捨て去り、三つのものを修め培っているに違いない」と。私は彼らについてこのように結論づける。「明らかに、かの尊者たちは三つのものを捨て去り、三つのものを修め培っているに違いない」と。彼らが捨て去った三つのものとは何か。出離の思惟、慈しみの思惟、そして害なき思惟——
孤独
増支部経典
趣旨一致
長
“Catūhi, bhikkhave, dhammehi samannāgato asappuriso veditabbo. Katamehi catūhi? Idha, bhikkhave, asappuriso yo hoti parassa avaṇṇo taṁ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa. Puṭṭho kho pana pañhābhinīto ahāpetvā alambitvā paripūraṁ vitthārena parassa avaṇṇaṁ bhāsitā hoti. Veditabbametaṁ, bhikkhave, asappuriso ayaṁ bhavanti. Puna caparaṁ, bhikkhave, asappuriso yo hoti parassa vaṇṇo taṁ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa. Puṭṭho kho pana pañhābhinīto hāpetvā lambitvā aparipūr
“Mendicants, an untrue person can be known by four qualities. What four? To start with, an untrue person speaks ill of another even when not asked, let alone when asked. But when summoned for questioning they speak ill of another in full detail, not leaving anything out. That’s how to know that this is an untrue person. Furthermore, an untrue person doesn’t speak well of another even when asked, let alone when not asked. But when summoned for questioning they speak well of another without giving
比丘たちよ、不誠実な人はその四つの性質によって知られる。いかなる四つか。
まず、不誠実な人は、問われずとも他者の悪口を言い、まして問われれば言うまでもない。喚問されて尋問を受ければ、何一つ省くことなく、委細漏らさず他者の悪を語る。これをもって、この者は不誠実な人であると知るべきである。
さらにまた、不誠実な人は、問われても他者の善を語らず、まして問われずして語ることはない。喚問されて尋問を受ければ、他者の善を語るにあたって
孤独
増支部経典
趣旨一致
長
“‘So vata, bhikkhave, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto, gaṇārāmo gaṇarato gaṇārāmataṁ anuyutto, eko paviveke abhiramissatī’ti netaṁ ṭhānaṁ vijjati. ‘Eko paviveke anabhiramanto cittassa nimittaṁ gahessatī’ti netaṁ ṭhānaṁ vijjati. ‘Cittassa nimittaṁ agaṇhanto sammādiṭṭhiṁ paripūressatī’ti netaṁ ṭhānaṁ vijjati. ‘Sammādiṭṭhiṁ aparipūretvā sammāsamādhiṁ paripūressatī’ti netaṁ ṭhānaṁ vijjati. ‘Sammāsamādhiṁ aparipūretvā saṁyojanāni pajahissatī’ti netaṁ ṭhānaṁ vijjati. ‘Saṁ
“Mendicants, it is quite impossible that a mendicant who enjoys company and groups, who loves them and likes to enjoy them, should take pleasure in being alone in seclusion. Without taking pleasure in being alone in seclusion, it’s impossible to learn the patterns of the mind. Without learning the mind’s character, it’s impossible to fulfill right view. Without fulfilling right view, it’s impossible to fulfill right immersion. Without fulfilling right immersion, it’s impossible to give up the fe
「比丘たちよ、衆と交わることを楽しみ、衆を愛し、衆と交わる喜びを好む比丘が、独居・閑居を楽しむことは、まったく不可能である。独居・閑居を楽しむことなくして、心の相をよく知ることは不可能である。心の相をよく知ることなくして、正見を完成することは不可能である。正見を完成することなくして、正定を完成することは不可能である。正定を完成することなくして、諸々の煩悩を断ずることは不可能である。
⚠ 出家者向けの文脈
孤独
ダンマパダ（法句経）
直接根拠
中
No ce labhetha nipakam sahayam, saddhim caram sadhuviharidhiram; rajava rattham vijitam pahaya, eko care matangraneva nago.
もし思慮深い友を得られないなら、征服した国を捨てた王のように、ただ一人で歩め。林の中の象のように。
孤独
ダンマパダ（法句経）
直接根拠
中
Ekassa caritam seyyo, natthi bale sahayata; eko care na ca papani kayira, appossukko matangaranne nago.
ひとりで歩むほうがよい。愚か者を道連れにしてはならない。一人で歩み、悪をなさず、求めることの少ない者であれ。林の中の象のように。
孤独
ダンマパダ（法句経）
直接根拠
中
Hatthesu samyato bhikkhu, padesu samyato bhikkhu; vacaya samyato bhikkhu, samyatauttamo.
手においてつつしみ、足においてつつしみ、言葉においてつつしみ、最高につつしみ深い者。内に楽しみ、心が定まり、独りで満足している者を、修行者と呼ぶ。
⚠ 出家者向けの文脈
孤独
長部経典
趣旨一致
長
samphappalāpinopi samphappalāpā paṭiviratāpi … abhijjhālunopi anabhijjhālunopi … byāpannacittāpi abyāpannacittāpi … micchādiṭṭhikāpi sammādiṭṭhikāpi …. Ye tattha micchādiṭṭhikā, tesaññeva tena. Ye tattha sammādiṭṭhikā, te ārabbha yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetū’ti. Imehi kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā dasahākārehi paṭiggāhakesu vippaṭisāraṁ paṭivinesi. ‘Āgamissanti kho bhoto yaññaṁ pāṇātipātinopi pāṇātipātā pa
talk nonsense … are covetous … have ill will … have wrong view and those who have right view. As to those who have wrong view, the outcome of that is theirs alone. But as to those who have right view, it is for their sakes that the king should sacrifice, relinquish, rejoice, and gain confidence in his heart.’ These are the ten respects in which the high priest dispelled the king’s regret regarding the recipients before the sacrifice. ‘There will come to the sacrifice those who kill living creatu
孤独
長部経典
趣旨一致
中
samaṁ devehi mārisa; Tadajja tuyhaṁ kassāma, handa sāmaṁ karoma te. Tvameva asi sambuddho, tuvaṁ satthā anuttaro; Sadevakasmiṁ lokasmiṁ, natthi te paṭipuggalo”ti. anvesanto tathāgataṁ. Yassu maññāmi samaṇe, pavivittavihārino;
by we gods, dear sir, today we shall revere you— come, let us revere you ourselves! You alone are the Awakened! You are the Teacher supreme! In the world with its gods, you have no rival.” in search of the Realized One. I imagined that ascetics living in seclusion
孤独
長部経典
趣旨一致
長
Taṁ kiṁ maññasi, nigrodha, yadime tapojigucchā upakkilesā vā anupakkilesā vā”ti? “Addhā kho ime, bhante, tapojigucchā upakkilesā, no anupakkilesā. Ṭhānaṁ kho panetaṁ, bhante, vijjati yaṁ idhekacco tapassī sabbeheva imehi upakkilesehi samannāgato assa; ko pana vādo aññataraññatarenā”ti. ayampi kho, nigrodha, tapassino upakkileso hoti. Puna caparaṁ, nigrodha, tapassī kodhano hoti upanāhī. Puna caparaṁ, nigrodha, tapassī makkhī hoti paḷāsī …pe… issukī hoti maccharī … saṭho hoti māyāvī …
What do you think, Nigrodha? Are such mortifications defective or not?” “Clearly, sir, they’re defective. It’s possible that a mortifier might have all of these defects, let alone one or other of them.” This too is a defect in that mortifier. Furthermore, a mortifier is irritable and acrimonious … offensive and contemptuous … jealous and stingy … devious and deceitful …
孤独
イティヴッタカ
趣旨一致
長
Ekakanipāta Dutiyavagga Avijjānīvaraṇasutta Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: “Nāhaṁ, bhikkhave, aññaṁ ekanīvaraṇampi samanupassāmi yena nīvaraṇena nivutā pajā dīgharattaṁ sandhāvanti saṁsaranti yathayidaṁ, bhikkhave, avijjānīvaraṇaṁ. Avijjānīvaraṇena hi, bhikkhave, nivutā pajā dīgharattaṁ sandhāvanti saṁsarantī”ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati: “Natthañño ekadhammopi, yenevaṁ nivutā pajā; Saṁsaranti ahorattaṁ, yathā mohena āvutā. Ye ca mohaṁ pahantvāna, tamokhan
The Book of the Ones Chapter Two The Shroud of Ignorance This was said by the Buddha, the Perfected One: that is what I heard. “Mendicants, I do not see a single shroud, shrouded by which people wander and transmigrate for a long time like the shroud of ignorance. Shrouded by ignorance, people wander and transmigrate for a long time.” The Buddha spoke this matter. On this it is said: “There is no other thing that shrouds people like ignorance. Veiled by delusion, they transmigrate day and night.
孤独
イティヴッタカ
趣旨一致
長
Ekakanipāta Tatiyavagga Aṭṭhipuñjasutta Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: “Ekapuggalassa, bhikkhave, kappaṁ sandhāvato saṁsarato siyā evaṁ mahā aṭṭhikaṅkalo aṭṭhipuñjo aṭṭhirāsi yathāyaṁ vepullo pabbato, sace saṁhārako assa, sambhatañca na vinasseyyā”ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati: “Ekassekena kappena, puggalassaṭṭhisañcayo; Siyā pabbatasamo rāsi, iti vuttaṁ mahesinā. So kho panāyaṁ akkhāto, vepullo pabbato mahā; Uttaro gijjhakūṭassa, magadhānaṁ giribbaje. Yato
The Book of the Ones Chapter Three A Heap of Bones This was said by the Buddha, the Perfected One: that is what I heard. “Mendicants, one person roaming and transmigrating for an eon would amass a heap of bones the size of this Mount Vepulla, if they were gathered together and not lost.” The Buddha spoke this matter. On this it is said: “If the bones of a single individual for a single eon were gathered up, they’d make a pile the size of a mountain: so said the great seer. And this is declared t
孤独
中部経典
趣旨一致
短
pagevassa ābhā aniccā vipariṇāmadhammā”ti.
let alone the light.”
孤独
中部経典
趣旨一致
長
Pabbājetu maṁ bhagavā”ti. Alattha kho raṭṭhapālo kulaputto bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Atha kho bhagavā acirūpasampanne āyasmante raṭṭhapāle aḍḍhamāsupasampanne thullakoṭṭhike yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā raṭṭhapālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā s
May the Buddha please give me the going forth.” And Raṭṭhapāla received the going forth, the ordination in the Buddha’s presence. Not long after Venerable Raṭṭhapāla’s ordination, a fortnight later, the Buddha—having stayed in Thullakoṭṭhika as long as he pleased—set out for Sāvatthī. Traveling stage by stage, he arrived at Sāvatthī, where he stayed in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Venerable Raṭṭhapāla, living alone, withdrawn, diligent, keen, and resolute, soon realized the supr
孤独
中部経典
趣旨一致
長
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: ‘aho vata mameva satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyya, na aññaṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyyā’ti. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññaṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyya, na taṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyya. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhi
It’s possible that some mendicant might wish: ‘Oh, I hope the Teacher will teach the mendicants by repeatedly questioning me alone, not some other mendicant.’ But it’s possible that the Teacher will teach the mendicants by repeatedly questioning some other mendicant … It’s possible that some mendicant might wish: ‘Oh, I hope the mendicants will enter the village for the meal putting me at the very front, not some other mendicant.’ But it’s possible that the mendicants will enter the village for
以下に翻訳を示します。
ある比丘がこのように念ずることがあるかもしれない。「願わくば、師が他の比丘ではなく、ただ私のみに繰り返し問いを投げかけながら、比丘たちに教えを垂れたまわらんことを」と。しかし、師は他の比丘に繰り返し問いを投げかけながら、比丘たちに教えを説かれることがあるかもしれない。……またある比丘がこのように念ずることがあるかもしれない。「願わくば、比丘たちが托鉢のために村へ入るとき、他の比丘ではなく、私が先頭に立たんことを」と。しかし、比丘たちが食を乞うために村へと入るとき、
⚠ 出家者向けの文脈
孤独
中部経典
趣旨一致
長
Atthi kho, brahme, ābhassarā nāma kāyo yato tvaṁ cuto idhūpapanno. Tassa te aticiranivāsena sā sati pamuṭṭhā, tena taṁ tvaṁ na jānāsi na passasi; tamahaṁ jānāmi passāmi. Evampi kho ahaṁ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṁ? Atha kho ahameva tayā bhiyyo. Atthi kho, brahme, subhakiṇho nāma kāyo, vehapphalo nāma kāyo, abhibhū nāma kāyo, taṁ tvaṁ na jānāsi na passasi; tamahaṁ jānāmi passāmi. Pathaviṁ kho ahaṁ, brahme, pathavito abhiññāya yāvatā pathaviyā pathavattena ananubhūtaṁ tadabh
There is the realm named after the gods of streaming radiance. You passed away from there and were reborn here. You’ve dwelt here so long that you’ve forgotten about that, so you don’t know it or see it. But I know it and see it. So Divinity, I am not your equal in knowledge, let alone your inferior. Rather, I know more than you. There is the realm named after the gods of universal beauty … There is the realm named after the gods of abundant fruit, which you don’t know or see. But I know it and
孤独
中部経典
趣旨一致
長
Āraññikenāvuso, bhikkhunā jāgariyaṁ anuyuttena bhavitabbaṁ. Sace, āvuso, āraññiko bhikkhu jāgariyaṁ ananuyutto hoti, tassa bhavanti vattāro. ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā jāgariyaṁ ananuyutto’ti— Tasmā āraññikena bhikkhunā jāgariyaṁ anuyuttena bhavitabbaṁ. Āraññikenāvuso, bhikkhunā āraddhavīriyena bhavitabbaṁ. Sace, āvuso, āraññiko bhikkhu kusīto hoti, tassa bhavanti vattāro. ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā kusīt
A wilderness monk should be committed to wakefulness. If he isn’t, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not committed to wakefulness?’ That’s why a wilderness monk should be committed to wakefulness. A wilderness monk should be energetic. If he isn’t, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not energetic?’ T
⚠ 出家者向けの文脈
孤独
中部経典
趣旨一致
長
“Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena sabrahmacārīsu sagāravena bhavitabbaṁ sappatissena. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto sabrahmacārīsu agāravo hoti appatisso, tassa bhavanti vattāro. ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena, yo ayamāyasmā sabrahmacārīsu agāravo hoti appatisso’ti— Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena sabrahmacārīsu sagāravena bhavitabbaṁ sappatissena. Āraññikenāvuso, bhikkhunā saṅghagatena sa
“Reverends, a wilderness monk who has come to stay in the Saṅgha should have respect and reverence for his spiritual companions. If he doesn’t, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he has no respect and reverence for his spiritual companions?’ That’s why a wilderness monk who has come to stay in the Saṅgha should have respect and reverence for his spiritual companions. A wilderness monk who has come to st
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）