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自己
相応部経典
趣旨一致
長
Sāvatthiyaṁ viharati. Atha kho āyasmā tisso bhagavato pitucchāputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi dukkhī dummano assūni pavattayamāno. Atha kho bhagavā āyasmantaṁ tissaṁ etadavoca: “kiṁ nu kho tvaṁ, tissa, ekamantaṁ nisinno dukkhī dummano assūni pavattayamāno”ti? “Tathā hi pana maṁ, bhante, bhikkhū samantā vācāyasannitodakena sañjambharimakaṁsū”ti. “Tathāhi pana tvaṁ, tissa, vattā no ca vacanakkhamo; na kho te taṁ, tissa, patirūpaṁ kulaputtass
At Sāvatthī. Then Venerable Tissa—the Buddha’s cousin on his father’s side—went to the Buddha, bowed, and sat down to one side. He was miserable and sad, with tears flowing. Then the Buddha said to him: “Tissa, why are you sitting there so miserable and sad, with tears flowing?” “Sir, it’s because the mendicants beset me on all sides with sneering and jeering.” “That’s because you admonish others, but don’t accept admonition yourself. As a gentleman who has gone forth out of faith from the lay l
舎衛城にて。時に、尊者ティッサ——世尊の父方の従兄弟——は世尊のもとへ赴き、礼拝して一方に座した。彼は悲嘆に暮れ、憂いに沈み、涙を流していた。そこで世尊は彼に仰せられた。「ティッサよ、何ゆえにそなたは斯くも悲嘆に暮れ、憂いに沈み、涙を流して座っているのか。」「世尊よ、それは比丘たちが四方より私をそしり嘲って、やまないからでございます。」「それはそなたが他者を諫めながらも、自らは諫めを受け入れぬからである。信をもって在家より出家した善き人士として……
自己
相応部経典
趣旨一致
長
Atha kho rāsiyo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rāsiyo gāmaṇi bhagavantaṁ etadavoca: “sutaṁ metaṁ, bhante, ‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhajīviṁ ekaṁsena upavadati upakkosatī’ti. Ye te, bhante, evamāhaṁsu: ‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhajīviṁ ekaṁsena upavadati upakkosatī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dha
Then Rāsiya the chief went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, I have heard this: ‘The ascetic Gotama criticizes all forms of mortification. He categorically condemns and denounces those fervent mortifiers who live rough.’ Do those who say this repeat what the Buddha has said, and not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism?” “Chief, those who say this do not re
村長ラーシヤは世尊のもとへと詣で、礼拝して一方の座に着き、こう申し上げた。「尊師よ、私はかように聞き及んでおります。『沙門ゴータマはあらゆる苦行を非難し、激しき苦行を行じて粗野な生活を送る苦行者たちを、一概に批判し誹謗する』と。このように語る者たちは、世尊の御言葉を正しく伝え、虚偽によって世尊を誹謗しているのではないと言えましょうか。その説明は法に適っているでしょうか。また、反論や批判を受ける正当な根拠があるでしょうか。」「村長よ、そのように語る者たちは、世尊の御言葉を正しく伝えているとは言えませぬ。
自己
相応部経典
趣旨一致
長
“Cattārimāni, bhikkhave, upādānāni. Katamāni cattāri? Kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ— imāni kho, bhikkhave, cattāri upādānāni. Imesaṁ kho, bhikkhave, catunnaṁ upādānānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.
“Mendicants, there are these four kinds of grasping. What four? Grasping at sensual pleasures, views, precepts and observances, and theories of a self. These are the four kinds of grasping. The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these four kinds of grasping.”
「比丘たちよ、これら四つの取がある。何が四つであるか。欲取、見取、戒禁取、我語取である。これらが四つの取である。これら四つの取を直知し、遍知し、尽くし、捨断するために、八聖道を修すべきである。」
自己
スッタニパータ
趣旨一致
短
Dīpaṁ pabrūhi mārisa;
tell me an island, good fellow.
自己
スッタニパータ
趣旨一致
短
Ko ubhantamabhiññāya,
What thoughtful one, having known both ends,
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
自己
テーラガーター
趣旨一致
中
Ekakanipāta Tatiyavagga Hāritattheragāthā “Samunnamayamattānaṁ, usukārova tejanaṁ; Cittaṁ ujuṁ karitvāna, avijjaṁ bhinda hāritā”ti. … Hārito thero ….
The Book of the Ones Chapter Three Hārita (1st) Straighten yourself, like a fletcher straightens an arrow. When your mind is upright, Hārita, break ignorance to bits!
自己
テーラガーター
趣旨一致
中
Ekakanipāta Navamavagga Ajjunattheragāthā “Asakkhiṁ vata attānaṁ, uddhātuṁ udakā thalaṁ; Vuyhamāno mahogheva, saccāni paṭivijjhahan”ti. … Ajjuno thero ….
The Book of the Ones Chapter Nine Ajjuna I was able to lift myself up from the water to the shore. While being swept away by the great flood, I penetrated the truths.
経典データの出典: SuttaCentral（CC0ライセンス）