🔖 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 347
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
vinaya 2606
中部経典 2119
長部経典 1357
相応部経典 1136
増支部経典 856
ダンマパダ（法句経） 675
jataka 563
スッタニパータ 267
テーラガーター 211
テーリーガーター 68
クッダカパータ 57
イティヴッタカ 54
ウダーナ 34
金剛経 5
維摩経 5
般若心経 4
法華経 4
涅槃経 2
怒り
中部経典
趣旨一致
長
vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajāneyyaṁ, avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti, ‘parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajāneyyaṁ— sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ, vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ; sadosaṁ vā cittaṁ sadosaṁ cittanti pajāneyyaṁ, vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajāneyyaṁ; samohaṁ vā cittaṁ samohaṁ cittanti pajāneyyaṁ, vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajāneyyaṁ; saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti p
freed mind as “freed mind”, and unfreed mind as “unfreed mind”.’ ‘May I understand the minds of other beings and individuals, having encompassed them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; constricted mind as “constricted mind”,
怒り
中部経典
趣旨一致
長
Puna caparaṁ, gahapati, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. So iti paṭisañcikkhati: ‘ayampi kho ākiñcaññāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti. No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbā
Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. Then they reflect: ‘Even this attainment of the dimension of nothingness is produced by choices and intentions.’ They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilemen
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
怒り
中部経典
趣旨一致
長
Evarūpena kho, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṁ sobheyyā”ti. “byākataṁ kho, āvuso sāriputta, amhehi sabbeheva yathāsakaṁ paṭibhānaṁ. Tattha dāni mayaṁ āyasmantaṁ sāriputtaṁ pucchāma: ‘ramaṇīyaṁ, āvuso sāriputta, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṁrūpena, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti? “Idhāvuso moggallāna, bhikkhu cittaṁ vasaṁ vatteti, no ca bhikkhu cittassa vasena vattati. So yāya vihārasamāpattiyā
That’s the kind of mendicant who would grace this park.” “Each of us has spoken from our heart. And now we ask you: Sāriputta, the sal forest park at Gosiṅga is lovely, the night is bright, the sal trees are in full blossom, and heavenly scents seem to float on the air. What kind of mendicant would grace this park?” “Reverend Moggallāna, it’s when a mendicant masters their mind and is not mastered by it. In the morning, they abide in whatever meditation or attainment they want. At midday, and in
⚠ 出家者向けの文脈
怒り
中部経典
趣旨一致
長
api ca te ahaṁ, vaccha, saṅkhittena kusalākusalaṁ desessāmi. Taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. “Evaṁ, bho”ti kho vacchagotto paribbājako bhagavato paccassosi. Bhagavā etadavoca: “Lobho kho, vaccha, akusalaṁ, alobho kusalaṁ; doso kho, vaccha, akusalaṁ, adoso kusalaṁ; moho kho, vaccha, akusalaṁ, amoho kusalaṁ. Iti kho, vaccha, ime tayo dhammā akusalā, tayo dhammā kusalā. Pāṇātipāto kho, vaccha, akusalaṁ, pāṇātipātā veramaṇī kusalaṁ; Iti kho, vaccha, ime dasa dhammā akusalā, dasa d
Still, let me do so in brief. Listen and apply your mind well, I will speak.” “Yes, worthy sir,” Vaccha replied. The Buddha said this: “Greed is unskillful, contentment is skillful. Hate is unskillful, love is skillful. Delusion is unskillful, understanding is skillful. So there are these three unskillful things and three that are skillful. Killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view: thes
怒り
中部経典
趣旨一致
長
anuttaraṁ vā cittaṁ anuttaraṁ cittanti pajānāti; samāhitaṁ vā cittaṁ samāhitaṁ cittanti pajānāti, asamāhitaṁ vā cittaṁ asamāhitaṁ cittanti pajānāti; vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajānāti, avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānātī’ti. ‘itipi so bhagavā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti— sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāti, vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajānāti; sadosaṁ vā cittaṁ sadosaṁ cittanti pajānāti, vītadosaṁ vā cittaṁ vītadosaṁ cittant
mind that is not supreme … mind immersed in samādhi … mind not immersed in samādhi … freed mind as “freed mind,” and unfreed mind as “unfreed mind.”’ ‘That Blessed One understands the minds of other beings and individuals, having encompassed them with his own mind. He understands mind with greed as “mind with greed,” and mind without greed as “mind without greed.” He understands mind with hate … mind without hate …
心が最高位にないことを……三昧に入った心を「三昧に入った心」と知り、三昧に入っていない心を「三昧に入っていない心」と知り……解脱した心を「解脱した心」と知り、解脱していない心を「解脱していない心」と知られる。』『かの世尊は、他の衆生・他の人々の心を、御自らの心をもってあまねく包み込み、如実に知見せられる。貪りある心を「貪りある心」と知り、貪りなき心を「貪りなき心」と知られる。瞋りある心を……瞋りなき心を……
怒り
中部経典
趣旨一致
長
Idha, mahānāma, ariyasāvako sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Evaṁ kho, mahānāma, ariyasāvako sīlasampanno hoti. Kathañca, mahānāma, ariyasāvako indriyesu guttadvāro hoti? Evaṁ kho, mahānāma, ariyasāvako indriyesu guttadvāro hoti. Idha, mahānāma, ariyasāvako cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā ak
It’s when a noble disciple is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. That’s how a noble disciple is ethical. And how does a noble disciple guard the sense doors? That’s how a noble disciple guards the sense doors. When a noble disciple sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were
怒り
中部経典
趣旨一致
長
‘yampi me diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anupariyesitaṁ anucaritaṁ manasā tampi na upādiyissāmi, na ca me tannissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabban”ti. Evaṁ vutte, anāthapiṇḍiko gahapati parodi, assūni pavattesi. Santi hi, bhante, kulaputtā apparajakkhajātikā, assavanatā dhammassa parihāyanti; bhavissanti dhammassa aññātāro”ti. Atha kho āyasmā ānando anāthapiṇḍikaṁ gahapatiṁ etadavoca: “olīyasi kho tvaṁ, gahapati, saṁsīdasi kho tvaṁ, gahapatī”ti? “Nāh
‘I shall not grasp whatever is seen, heard, thought, known, attained, sought, and explored by my mind, and my consciousness will not have that as support.’ That’s how you should train.” When he said this, Anāthapiṇḍika cried and burst out in tears. There are gentlemen with little dust in their eyes. They’re in decline because they haven’t heard the teaching. There will be those who understand the teaching!” Venerable Ānanda said to him, “Are you failing, householder? Are you fading, householder?
怒り
中部経典
趣旨一致
長
Evaṁ vutte, potaliyo gahapati “gahapativādena maṁ samaṇo gotamo samudācaratī”ti kupito anattamano bhagavantaṁ etadavoca: “tayidaṁ, bho gotama, nacchannaṁ, tayidaṁ nappatirūpaṁ, yaṁ maṁ tvaṁ gahapativādena samudācarasī”ti. Bhagavā etadavoca: akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo; anatimānaṁ nissāya atimāno pahātabbo. Ime kho, gahapati, aṭṭha dhammā saṅkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṁvattantī”ti. “aṭṭha kho ime, gahapati, dhammā ariyassa vinaye vo
When he said this, Potaliya was angry and upset. Thinking, “The ascetic Gotama addresses me as ‘householder’!” he said to the Buddha, “Worthy Gotama, it is neither proper nor appropriate for you to address me as ‘householder’.” The Buddha said this: Anger and distress should be given up, relying on not being angry and distressed. Arrogance should be given up, relying on not being arrogant. These are the eight things—stated in brief without being analyzed in detail—that lead to the cutting off of
⚠ 初学者には難しい
怒り
中部経典
趣旨一致
長
evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhā’ti? ‘Iti kira tumhe, āvuso nigaṇṭhā, na jānātha— Evaṁ sante, āvuso nigaṇṭhā, ye loke luddā lohitapāṇino kurūrakammantā manussesu paccājātā te nigaṇṭhesu pabbajantī’ti? Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca: “dīgharattāhaṁ, bhante, bhagavatā evaṁ dhammaṁ desitaṁ ājānāmi: ‘lobho cittassa upakkileso, doso cittassa upakkileso, mo
that you did such and such bad deeds?’ ‘So it seems that you don’t know any of these things. That being so, when those in the world who are violent and bloody-handed and of cruel livelihood are reborn among humans they go forth as Jain ascetics.’ Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him, “For a long time, sir, I have understood your teaching like this: ‘Greed, hate, and delusion are corruptions of the mind.’ Despite understanding this, sometime
「そなたはかくかくしかじかの悪しき行いをなしたことを知っているか」と。「されば、そなたはこれらのことを何一つ知らぬと見える。そうであるならば、この世において暴虐にして血塗られた手を持ち、残酷な生業を営む者どもが、人間界に再生するや、ジャイナの沙門として出家するのだ」と。
そののち、釈迦族のマハーナーマは世尊のもとへと赴き、礼拝して一方に座し、こう申し上げた。「世尊よ、私はかねてより久しく、世尊の教えをかくのごとく理解してまいりました。『貪・瞋・癡は心の随煩悩なり』と。このように理解しておりながら、それでもなお、ある時には……」
⚠ 自己責任論に誤解されやすい
怒り
相応部経典
趣旨一致
長
“Parāyanañca vo, bhikkhave, desessāmi parāyanagāmiñca maggaṁ. Yaṁ, bhikkhave, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti. (Yathā asaṅkhataṁ tathā vitthāretabbaṁ.) Taṁ suṇātha. Katamañca, bhikkhave, parāyanaṁ? Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo— idaṁ vuccati, bhikkhave, parāyanaṁ. Katamo ca
“Mendicants, I will teach you the final haven and the path that leads to the final haven. Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.” (Tell in full as in the unconditioned.) Listen … And what is the final haven? The ending of greed, hate, and delusion. This is called the final h
比丘たちよ、我は汝らに最終の避難所と、その避難所へと導く道を説かん。弟子たちの最善を願う師として、なすべきことを慈悲の心をもってなし終えたり。ここに樹木の根があり、ここに空の庵がある。比丘たちよ、禅定を修めよ。怠ることなかれ。後に悔いることなかれ。これが汝らへの我が教えである。
（無為の項と同様に詳しく説くべし。）
聴けよ……では、最終の避難所とは何か。貪・瞋・癡の滅尽、これを最終の避難所と称するなり。
怒り
相応部経典
趣旨一致
長
Sāvatthinidānaṁ. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca: “Sace taṁ, ānanda, evaṁ puccheyyuṁ: Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: ‘yaṁ kho, āvuso, rūpaṁ atītaṁ niruddhaṁ vipariṇataṁ; tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṁ paññāyittha. Yā vedanā atītā niruddhā vipariṇatā; Yā saññā … ye saṅkhārā atītā niruddhā vipariṇatā; Yaṁ viññāṇaṁ atītaṁ niruddhaṁ vipariṇataṁ; tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṁ paññāyittha. ‘kata
At Sāvatthī. Sitting to one side, the Buddha said to Ānanda: “Ānanda, suppose they were to ask you: I’d answer like this: ‘Whatever form has passed, ceased, and perished, its arising, vanishing, and change while persisting were evident. Whatever feeling … perception … choices … consciousness has passed, ceased, and perished, its arising, vanishing, and change while persisting were evident. ‘Reverend Ānanda, what are the things for which arising, vanishing, and change while persisting were eviden
舎衛城にて。
阿難が傍らに座すると、世尊は阿難に告げられた。「阿難よ、もし汝にこのように問われたならば、我はかく答えるであろう。『およそ過去に属し、已に滅し、消え去った色については、その生起・滅没・住中の変異が明らかであった。およそ過去に属し、已に滅し、消え去った受・想・行・識についても、その生起・滅没・住中の変異が明らかであった。』
『尊者阿難よ、生起・滅没・住中の変異の明らかなるものとは、いかなるものでありましょうか』と。」
怒り
相応部経典
趣旨一致
長
Sāvatthinidānaṁ. “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṁ attānaṁ samanupassamānā samanupassanti, sabbete pañcupādānakkhandhe samanupassanti, etesaṁ vā aññataraṁ. Katame pañca? Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. Vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ attat
At Sāvatthī. “Mendicants, whatever ascetics and brahmins regard various kinds of things as self, all regard the five grasping aggregates, or one of them. What five? It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. They regard form as self, self as having form, form in self, or self in form. They regard fee
舎衛城にて。「比丘たちよ、様々な事物を自我と見なすあらゆる沙門・婆羅門は、皆、五取蘊、あるいはそのうちの一つを自我と見なしているのである。その五とは何か。それは、無聞の凡夫が、聖者たちに親しまず、聖者たちの法に熟達せず、また訓練されていない場合である。彼らは真人に親しまず、真人の法に熟達せず、また訓練されていない。彼らは色を自我と見なし、自我が色を有すると見なし、色の中に自我があると見なし、あるいは自我の中に色があると見なす。彼らは受を……
怒り
相応部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosalesu viharati sālāya brāhmaṇagāme. Tatra kho bhagavā bhikkhū āmantesi: “seyyathāpi, bhikkhave, ye keci tiracchānagatā pāṇā, sīho migarājā tesaṁ aggamakkhāyati, yadidaṁ—thāmena javena sūrena; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṁ tesaṁ aggamakkhāyati, yadidaṁ—bodhāya. Katame ca, bhikkhave, bodhipakkhiyā dhammā? Saddhindriyaṁ, bhikkhave, bodhipakkhiyo dhammo, taṁ bodhāya saṁvattati; vīriyindriyaṁ bodhipakkhiyo dhammo, taṁ bodhāya
So I have heard. At one time the Buddha was staying in the land of the Kosalans near the brahmin village of Sālā. There the Buddha addressed the mendicants: “Mendicants, the lion, king of beasts, is said to be the best of animals in terms of strength, speed, and courage. In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened. And what are the qualities that lead to awakening? The faculties of faith, energy, mindfulness,
かくのごとく、われは聞けり。あるとき、世尊はコーサラ国のバラモンの村サーラーの近くに滞在しておられた。そこで世尊は比丘たちに告げられた。「比丘たちよ、獣の王たる獅子は、力と速さと勇気において諸動物の中で最勝であると言われる。同じく、慧根は、覚りをもたらす諸功徳の中で、覚りに至る点において最勝であると言われる。では、覚りをもたらす功徳とは何か。それは信根・精進根・念根、
怒り
相応部経典
趣旨一致
長
“Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno tassa parittā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti pariyādiyantevassa cittaṁ; ko pana vādo adhimattānaṁ. Taṁ kissa hetu? Yo, bhikkhave, rāgo, so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno …pe…. “Evameva kho, bhikkhave, yassa
“Mendicants, take any monk or nun who, when it comes to sights known by the eye, still has greed, hate, and delusion, and has not given them up. If even trivial sights come into their range of vision they overcome their mind, let alone those that are compelling. Why is that? Because they still have greed, hate, and delusion, and have not given them up. “In the same way, take any monk or nun who, when it comes to sights known by the eye, has no greed, hate, and delusion left, and has given them u
比丘・比丘尼たちよ、眼によって識られる諸々の色に関して、いまだ貪・瞋・癡を滅し尽くしておらず、これらを捨離していない比丘あるいは比丘尼がいるとせよ。たとえ些細なる色がその見聞の範囲に入り来たるときでさえ、その心は圧倒されてしまう。まして強く心を引く色においては、なおさらのことである。何ゆえにそうなるのか。それは彼らがいまだ貪・瞋・癡を滅し尽くしておらず、これらを捨離していないからである。
同じく、眼によって識られる諸々の色に関して、すでに貪・瞋・癡を残すところなく滅し尽くし、これらを捨離したる比丘あるいは比丘尼がいるとせよ。
⚠ 出家者向けの文脈
怒り
相応部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā vesāliyaṁ viharati veḷuvagāmake. Tatra kho bhagavā bhikkhū āmantesi: “etha tumhe, bhikkhave, samantā vesāliyā yathāmittaṁ yathāsandiṭṭhaṁ yathāsambhattaṁ vassaṁ upetha. Idhevāhaṁ veḷuvagāmake vassaṁ upagacchāmī”ti. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliyā yathāmittaṁ yathāsandiṭṭhaṁ yathāsambhattaṁ vassaṁ upagacchuṁ. Bhagavā pana tattheva veḷuvagāmake vassaṁ upagacchi. Atha kho bhagavato vassūpagatassa kharo ābādho uppajji, bāḷhā v
So I have heard. At one time the Buddha was staying near Vesālī, at the little village of Beluva. There the Buddha addressed the mendicants: “Mendicants, please enter the rainy season residence with whatever friends or acquaintances you have around Vesālī. I’ll commence the rainy season residence right here in the little village of Beluva.” “Yes, sir,” those mendicants replied. They did as the Buddha said, while the Buddha commenced the rainy season residence right there in the little village of
かくのごとく、我は聞けり。あるとき、世尊はヴェーサーリーの近く、ベールヴァという小村に滞在しておられた。そこで世尊は比丘たちに告げられた。「比丘たちよ、ヴェーサーリー周辺にいる知友のもとへ赴き、それぞれ雨安居に入りなさい。わたしはここベールヴァの小村にて、雨安居を始めることとしよう。」「かしこまりました、世尊よ」と比丘たちは答えた。彼らは世尊の仰せのとおりに行じ、世尊はその小村ベールヴァにて雨安居を始められた。
怒り
相応部経典
趣旨一致
長
Sāvatthinidānaṁ. “Sīho, bhikkhave, migarājā sāyanhasamayaṁ āsayā nikkhamati; āsayā nikkhamitvā vijambhati; vijambhitvā samantā catuddisā anuviloketi; samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadati; tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkamati. Ye hi keci, bhikkhave, tiracchānagatā pāṇā sīhassa migarañño nadato saddaṁ suṇanti; yebhuyyena bhayaṁ saṁvegaṁ santāsaṁ āpajjanti; bilaṁ bilāsayā pavisanti; dakaṁ dakāsayā pavisanti; vanaṁ vanāsayā pavisanti; ākāsaṁ pakkhino bhajanti. Yepi t
At Sāvatthī. “Mendicants, towards evening the lion, king of beasts, emerges from his den, yawns, surveys the four quarters, and roars his lion’s roar three times. Then he sets out on the hunt. And whatever animals hear the roar of the lion, king of beasts, are typically filled with fear, awe, and terror. They return to their lairs, be they in a hole, the water, or a wood; and the birds take to the air. Even the royal elephants, bound with strong harness in the villages, towns, and capital cities
舎衛城にて。「比丘たちよ、夕暮れ時、百獣の王たる獅子は、その巣窟より出でて、大きく口を開き、四方を見渡し、三たび獅子吼を発する。而して獲物を求め狩りへと赴くのである。百獣の王たる獅子の吼え声を聞く生き物は皆、恐怖と畏敬と戦慄に満たされる。穴に棲むものも、水に棲むものも、森に棲むものも、それぞれの巣へと帰り、鳥たちは虚空へと飛び立つ。村や町や王都において、頑丈な馬具で繋がれた王象たちでさえも、
怒り
相応部経典
趣旨一致
長
Sāvatthinidānaṁ. ‘evaṁviññāṇo ahosiṁ atītamaddhānan’ti— iti vā hi, bhikkhave, anussaramāno viññāṇameva anussarati. “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṁ pubbenivāsaṁ anussaramānā anussaranti sabbete pañcupādānakkhandhe anussaranti etesaṁ vā aññataraṁ. Katame pañca? ‘Evaṁrūpo ahosiṁ atītamaddhānan’ti— iti vā hi, bhikkhave, anussaramāno rūpaṁyeva anussarati. ‘Evaṁvedano ahosiṁ atītamaddhānan’ti— ‘Evaṁsañño ahosiṁ atītamaddhānan’ti … ‘evaṁsaṅkhāro ahosiṁ atītamaddhānan’ti … ‘Ah
At Sāvatthī. consciousness in the past.’ Recollecting thus, it’s only consciousness that they recollect. “Mendicants, whatever ascetics and brahmins recollect many kinds of past lives, all recollect the five grasping aggregates, or one of them. What five? ‘I had such form in the past.’ Recollecting thus, it’s only form that they recollect. ‘I had such feeling … perception … choices … consciousness. In the past I was also bitten by consciousness just like now. If I were to look forward to enjoyin
舎衛城にて。
「過去において、かくかくの識があった」と。かく憶念するとき、彼らはただ識のみを憶念しているのである。
「比丘たちよ、いかなる沙門・婆羅門であれ、多種多様な過去世を憶念する者は、すべて五取蘊を、あるいはそのうちの一つを憶念しているのである。その五つとは何か。
『過去において、我にかくかくの色があった』と。かく憶念するとき、彼らはただ色のみを憶念しているのである。
『過去において、我にかくかくの受があった……想があった……行があった……識があった』と。
過去において、我もまた今と同じく、識によって悩まされていた。もし将来において楽を享受することを望むならば……」
怒り
相応部経典
趣旨一致
長
Sāvatthinidānaṁ. So gacchati cepi ime pañcupādānakkhandhe upagacchati; tiṭṭhati cepi ime pañcupādānakkhandhe upatiṭṭhati; nisīdati cepi ime pañcupādānakkhandhe upanisīdati; nipajjati cepi ime pañcupādānakkhandhe upanipajjati. Tasmātiha, bhikkhave, abhikkhaṇaṁ sakaṁ cittaṁ paccavekkhitabbaṁ: ‘dīgharattamidaṁ cittaṁ saṅkiliṭṭhaṁ rāgena dosena mohenā’ti. Cittasaṅkilesā, bhikkhave, sattā saṅkilissanti; cittavodānā sattā visujjhanti. “Anamataggoyaṁ, bhikkhave, saṁsāro. Pubbā koṭi na paññāyati avijjān
At Sāvatthī. When walking, they walk right beside the five grasping aggregates. When standing … sitting … lying down, they lie down right beside the five grasping aggregates. So you should regularly check your own mind: ‘For a long time this mind has been corrupted by greed, hate, and delusion.’ Sentient beings are corrupted because the mind is corrupted. Sentient beings are purified because the mind is purified. “Mendicants, this transmigration has no known beginning. No first point is found of
舎衛城にて。歩むとき、衆生は五取蘊のまさにかたわらを歩む。立つときも……座るときも……臥すときも、五取蘊のまさにかたわらに臥す。されば、汝らは常に自らの心をこのように省みよ。「この心は久しき以来、貪・瞋・癡によって汚染されてきた」と。衆生が汚染されるのは、心が汚染されるがゆえである。衆生が清められるのは、心が清められるがゆえである。「比丘たちよ、この輪廻に既知の始まりはない。衆生が無明に覆われ渇愛に繋縛されてさまよい流転してきた、その最初の起点は見出されない。
怒り
相応部経典
趣旨一致
長
Sāvatthinidānaṁ. Ime vuccanti, bhikkhave, pariññeyyā dhammā. Katamā ca, bhikkhave, pariññā? Rāgakkhayo, dosakkhayo, mohakkhayo— ayaṁ vuccati, bhikkhave, pariññā. Katamo ca, bhikkhave, pariññātāvī puggalo? Arahātissa vacanīyaṁ. Yvāyaṁ āyasmā evaṁnāmo evaṅgotto— ayaṁ vuccati, bhikkhave, pariññātāvī puggalo”ti. “Pariññeyye ca, bhikkhave, dhamme desessāmi pariññañca pariññātāviñca puggalaṁ. Taṁ suṇātha. Katame ca, bhikkhave, pariññeyyā dhammā? Rūpaṁ, bhikkhave, pariññeyyo dhammo. Vedanā …pe… saññā …
At Sāvatthī. These are called the things that should be completely understood. And what is complete understanding? The ending of greed, hate, and delusion. This is called complete understanding. And who is the individual who has completely understood? It should be said: a perfected one, the venerable of such and such name and clan. This is called the individual who has completely understood.” “Mendicants, I will teach you the things that should be completely understood, complete understanding, a
サーヴァッティーにおいて。これらは、完全に了知されるべき事柄と呼ばれる。では、完全了知とは何か。それは、貪・瞋・癡の滅尽である。これが完全了知と呼ばれるものである。では、完全了知した者とは、いかなる人物か。それは、かくかくの名と種姓を持つ尊者、すなわち阿羅漢であると言われるべきである。これが、完全了知した者と呼ばれるものである。「比丘たちよ、我は汝らに、完全に了知されるべき事柄と、完全了知と、そして
怒り
相応部経典
趣旨一致
長
Sāvatthinidānaṁ. Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ gāthāya ajjhabhāsi: “Araññe viharantānaṁ, santānaṁ brahmacārinaṁ; Ekabhattaṁ bhuñjamānānaṁ, kena vaṇṇo pasīdatī”ti. “Atītaṁ nānusocanti, nappajappanti nāgataṁ; Paccuppannena yāpenti, tena vaṇṇo pasīdati. Anāgatappajappāya, atītassānusocanā; Etena bālā sussanti, naḷova harito luto”ti.
At Sāvatthī. Standing to one side, that deity addressed the Buddha in verse: “Living in the wilderness, peaceful spiritual practitioners eat just one meal a day: so why is their complexion so clear?” “They don’t grieve for the past, nor do they pray for the future; they feed on whatever comes that day, that’s why their complexion’s so clear. Because they long for the future, and grieve for the past, fools wither away, like a green reed mowed down.”
舎衛城にて。かたわらに立ちて、その天神は偈をもって仏陀に申し上げた。「荒野に住まい、寂静なる修行者たちは、一日にただ一食のみを摂るというに、なにゆえその顔色はかくも清らかなるのでしょうか。」「彼らは過去を悲しまず、また未来を願い求めることもない。その日その日に得たるものを糧として生きる、それゆえその顔色は清らかなのだ。未来を渇望し、過去を嘆き悲しむがゆえに、愚者は枯れ朽ちていく――刈り取られた青き葦のごとく。」
経典データの出典: SuttaCentral（CC0ライセンス）