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怒り
相応部経典
趣旨一致
中
“Tayome, bhikkhave, khilā. Katame tayo? Rāgo khilo, doso khilo, moho khilo— ime kho, bhikkhave, tayo khilā. Imesaṁ kho, bhikkhave, tiṇṇannaṁ khilānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.
“Mendicants, there are these three kinds of barrenness. What three? Greed, hate, and delusion. These are the three kinds of barrenness. The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three kinds of barrenness.”
「比丘たちよ、三つの不毛なるものがある。いかなる三つか。貪、瞋、癡である。これらが三つの不毛なるものである。これら三つの不毛なるものを、直接知るため、完全に理解するため、滅尽するため、捨断するために、聖なる八正道を修習すべきである。」
怒り
相応部経典
趣旨一致
中
“Tīṇimāni, bhikkhave, malāni. Katamāni tīṇi? Rāgo malaṁ, doso malaṁ, moho malaṁ— imāni kho, bhikkhave, tīṇi malāni. Imesaṁ kho, bhikkhave, tiṇṇannaṁ malānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.
“Mendicants, there are these three stains. What three? Greed, hate, and delusion. These are the three stains. The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three stains.”
「比丘たちよ、三つの垢がある。何が三つかといえば、貪・瞋・癡である。これらが三つの垢である。これら三つの垢を、直接知るために、完全に理解するために、滅し尽くすために、捨て去るために、聖なる八正道を修習すべきである。」
怒り
相応部経典
趣旨一致
長
Sāvatthiyaṁ. yāvajīvaṁ akkodhano assaṁ—sacepi me kodho uppajjeyya, khippameva naṁ paṭivineyyanti. Sakkassa, bhikkhave, devānamindassa pubbe manussabhūtassa imāni satta vatapadāni samattāni samādinnāni ahesuṁ, yesaṁ samādinnattā sakko sakkattaṁ ajjhagāti. “Sakkassa, bhikkhave, devānamindassa pubbe manussabhūtassa satta vatapadāni samattāni samādinnāni ahesuṁ, yesaṁ samādinnattā sakko sakkattaṁ ajjhagā. Katamāni satta vatapadāni? Yāvajīvaṁ mātāpettibharo assaṁ, yāvajīvaṁ kule jeṭṭhāpacāyī assaṁ, y
At Sāvatthī. As long as I live, may I be free of anger, or should anger arise, may I quickly get rid of it. In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka. “Mendicants, in a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka. What seven? As long as I live, may I support my parents. As long as I live, m
舎衛城にて。
「我、命のある限り、瞋恚を離れんことを願う。もし瞋恚起こらば、速やかにこれを除かんことを願う。」
かつて前世において、帝釈天がいまだ人間であった時、七つの誓願を立てた。そして、この誓願を守り行じたることによって、帝釈天の位に達したのである。
「比丘たちよ、かつて前世において、帝釈天がいまだ人間であった時、七つの誓願を立てた。そして、この誓願を守り行じたることによって、帝釈天の位に達したのである。いかなる七つか。命のある限り、我は父母を養わんことを願う。命のある限り、我は……」
怒り
相応部経典
趣旨一致
中
“Tayome, bhikkhave, nīghā. Katame tayo? Rāgo nīgho, doso nīgho, moho nīgho— ime kho, bhikkhave, tayo nīghā. Imesaṁ kho, bhikkhave, tiṇṇannaṁ nīghānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.
“Mendicants, there are these three troubles. What three? Greed, hate, and delusion. These are the three troubles. The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three troubles.”
「比丘たちよ、三つの患いがある。いかなる三つか。貪、瞋、癡である。これらが三つの患いである。この三つの患いを直知し、遍知し、滅尽し、断捨するために、八聖道を修習すべきである。」
怒り
相応部経典
趣旨一致
長
Sāvatthiyaṁ jetavane. Tatra kho bhagavā bhikkhū etadavoca: “sakko, bhikkhave, devānamindo pubbe manussabhūto samāno magho nāma māṇavo ahosi, tasmā maghavāti vuccati. Maccheravinaye yuttaṁ, saccaṁ kodhābhibhuṁ naraṁ; Taṁ ve devā tāvatiṁsā, āhu sappuriso itī”ti. Sakko, bhikkhave, devānamindo pubbe manussabhūto samāno pure dānaṁ adāsi, tasmā purindadoti vuccati. Sakko, bhikkhave, devānamindo pubbe manussabhūto samāno sakkaccaṁ dānaṁ adāsi, tasmā sakkoti vuccati. Sakko, bhikkhave, devānamindo pubbe
Near Sāvatthī in Jeta’s Grove. There the Buddha said to the mendicants: “Mendicants, in a former life, when Sakka was a human being, he was a student named Magha. That’s why he’s called Maghavā, the Bounteous One. who’s committed to getting rid of stinginess, is truthful, and has mastered anger: the gods of the thirty-three declare them to be a true person.” In a former life, when Sakka was a human being, he was first to give gifts. That’s why he’s called Purindada, the Firstgiver. In a former l
サーヴァッティーのジェータ林にて、世尊は比丘たちにこのように説かれた。
「比丘たちよ、かつて帝釈天がまだ人間であったとき、彼はマーガという名の学徒であった。それゆえに彼はマーガヴァー、すなわち『慈施者』と呼ばれるのである。慳貪を断ち滅することを誓い、真実を語り、瞋恚を克服した者――三十三天の神々はかかる者をこそ、真の人と称するのである。」
かつて帝釈天がまだ人間であったとき、彼は誰よりも先んじて布施を行った。それゆえに彼はプリンダダ、すなわち『最初の施与者』と呼ばれるのである。
怒り
相応部経典
趣旨一致
長
Sāvatthinidānaṁ. “Pariññeyye ca, bhikkhave, dhamme desessāmi pariññañca. Taṁ suṇātha. Katame ca, bhikkhave, pariññeyyā dhammā? Rūpaṁ, bhikkhave, pariññeyyo dhammo, vedanā pariññeyyo dhammo, saññā pariññeyyo dhammo, saṅkhārā pariññeyyo dhammo, viññāṇaṁ pariññeyyo dhammo. Ime vuccanti, bhikkhave, pariññeyyā dhammā. Katamā ca, bhikkhave, pariññā? Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo. Ayaṁ vuccati, bhikkhave, pariññā”ti.
At Sāvatthī. “Mendicants, I will teach you the things that should be completely understood, and complete understanding. Listen … And what things should be completely understood? Form, feeling, perception, choices, and consciousness. 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.”
舎衛城にて。「比丘たちよ、我は汝らに、あまねく了知されるべき諸法と、完全なる了知とを説かん。よく聴くがよい……では、いかなる諸法があまねく了知されるべきか。色、受、想、行、識——これらこそ、あまねく了知されるべき諸法と呼ばれる。では、完全なる了知とは何か。貪・瞋・癡の滅尽——これこそ、完全なる了知と呼ばれる。」
怒り
相応部経典
趣旨一致
長
Sāvatthinidānaṁ. “Asaṅkhatañca vo, bhikkhave, desessāmi asaṅkhatagāmiñca maggaṁ. Taṁ suṇātha. Katamañca, bhikkhave, asaṅkhataṁ? Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo— idaṁ vuccati, bhikkhave, asaṅkhataṁ. Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Kāyagatāsati. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo. Iti kho, bhikkhave, desitaṁ vo mayā asaṅkhataṁ, desito asaṅkhatagāmimaggo. Yaṁ, bhikkhave, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. Etāni
At Sāvatthī. “Mendicants, I will teach you the unconditioned and the path that leads to the unconditioned. Listen … And what is the unconditioned? The ending of greed, hate, and delusion. This is called the unconditioned. And what is the path that leads to the unconditioned? Mindfulness of the body. This is called the path that leads to the unconditioned. So, mendicants, I’ve taught you the unconditioned and the path that leads to the unconditioned. Out of sympathy, I’ve done what a teacher shou
舎衛城にて。「比丘たちよ、われは汝らに無為と、無為へと導く道を説かん。諦聴せよ……では、無為とは何か。貪・瞋・癡の滅尽、これを無為と称す。では、無為へと導く道とは何か。身念処、これを無為へと導く道と称す。されば比丘たちよ、われは汝らに無為と、無為へと導く道を説き示せり。慈悲の心をもって、師として為すべきことを、われはすでに為せり。」
怒り
相応部経典
趣旨一致
長
“Asaṅkhatañca vo, bhikkhave, desessāmi asaṅkhatagāmiñca maggaṁ. Taṁ suṇātha. Katamañca, bhikkhave, asaṅkhataṁ? Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo— idaṁ vuccati, bhikkhave, asaṅkhataṁ. Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Samatho ca vipassanā ca. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe….
“Mendicants, I will teach you the unconditioned and the path that leads to the unconditioned. Listen … And what is the unconditioned? The ending of greed, hate, and delusion. This is called the unconditioned. And what is the path that leads to the unconditioned? Serenity and discernment. This is called the path that leads to the unconditioned. …”
「比丘たちよ、われは汝らに無為と、無為に導く道を説かん。よく聴くがよい……では、無為とは何か。貪・瞋・癡の滅尽、これを無為と称す。では、無為に導く道とは何か。止と観、これを無為に導く道と称す。……」
怒り
スッタニパータ
直接根拠
中
Yo ve uppatitam kodham, ratham bhantam va araye; tam aham sarathim brumi, rasmiggaho itaro jano.
蛇の毒が身体に広がるのを薬で制するように、怒りが起こったのを速やかに制する修行者は、この世とかの世とを捨て去る。蛇が脱皮するように。
怒り
スッタニパータ
趣旨一致
短
Yo uppatitaṁ vineti kodhaṁ,
When anger surges, they drive it out,
怒り
スッタニパータ
趣旨一致
短
Yānīdha bhūtāni samāgatāni,
Whatever beings have gathered here,
怒り
スッタニパータ
趣旨一致
短
Sutta Nipāta 4.3 Duṭṭhaṭṭhakasutta
Anthology of Discourses 4.3 Eight on Malice
怒り
スッタニパータ
趣旨一致
中
Tena kho pana samayena sabhiyassa paribbājakassa purāṇasālohitāya devatāya pañhā uddiṭṭhā honti:
Now at that time the wanderer Sabhiya had been presented with several questions by a deity who was a former blood relation, saying:
怒り
スッタニパータ
趣旨一致
中
ekaṁ samayaṁ bhagavā aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi yena āpaṇaṁ nāma aṅguttarāpānaṁ nigamo tadavasari.
At one time the Buddha was wandering together with a large Saṅgha of 1,250 mendicants in the land of the Aṅguttarāpans when he arrived at a town of theirs named Āpaṇa.
⚠ 出家者向けの文脈
怒り
スッタニパータ
趣旨一致
中
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi āpaṇaṁ anuppatto.
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Āpaṇa, together with a large Saṅgha of 1,250 mendicants.
⚠ 出家者向けの文脈
怒り
スッタニパータ
趣旨一致
長
Atha kho bhagavā yena parivesanā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Atha kho kasibhāradvājo brāhmaṇo mahatiyā kaṁsapātiyā pāyasaṁ vaḍḍhetvā bhagavato upanāmesi: “bhuñjatu bhavaṁ gotamo pāyasaṁ. Kassako bhavaṁ; yañhi bhavaṁ gotamo amatapphalaṁ kasiṁ kasatī”ti. “Gāthābhigītaṁ me abhojaneyyaṁ, Sampassataṁ brāhmaṇa nesa dhammo; Gāthābhigītaṁ panudanti buddhā, Dhamme satī brāhmaṇa vuttires
Then the Buddha went to where the distribution was taking place and stood to one side. Then Bhāradvāja the Farmer poured milk-rice in a large bronze cup and presented it to the Buddha: “May the worthy Gotama eat the milk-rice! The worthy one is a farmer. For the worthy Gotama does the farming that has freedom from death as its fruit.” “Food enchanted by a verse isn’t fit for me to eat. That’s not
⚠ 希死念慮の場面では使わない
怒り
スッタニパータ
趣旨一致
長
Ekamantaṁ nisinno kho māgho māṇavo bhagavantaṁ etadavoca: Rāgañca dosañca pahāya mohaṁ, Khīṇāsavā vūsitabrahmacariyā; Kālena tesu habyaṁ pavecche, Yo brāhmaṇo puññapekkho yajetha. Yesu na māyā vasati na māno, Khīṇāsavā vūsitabrahmacariyā; Kālena tesu habyaṁ pavecche, Yo brāhmaṇo puññapekkho yajetha. Ye vītalobhā amamā nirāsā, Khīṇāsavā vūsitabrahmacariyā; Kālena tesu habyaṁ pavecche, Yo brāhmaṇo p
and said to the Buddha: Having given up greed, hate, and delusion, with defilements ended, <j>the spiritual journey completed: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice. Those in whom dwells no deceit or conceit, with defilements ended, <j>the spiritual journey completed: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice. Th
怒り
スッタニパータ
趣旨一致
長
“yo te, sabhiya, samaṇo vā brāhmaṇo vā ime pañhe puṭṭho byākaroti tassa santike brahmacariyaṁ careyyāsī”ti. Puccha maṁ sabhiya pañhaṁ, Yaṁ kiñci manasicchasi; Tassa tasseva pañhassa, Ahaṁ antaṁ karomi te”ti. Atha kho sabhiyassa paribbājakassa etadahosi: “acchariyaṁ vata bho, abbhutaṁ vata bho. Yaṁ vatāhaṁ aññesu samaṇabrāhmaṇesu okāsakammamattampi nālatthaṁ taṁ me idaṁ samaṇena gotamena okāsakamma
“Sabhiya, you should live the spiritual life with whatever ascetic or brahmin answers these questions.” Ask me your question, Sabhiya, whatever you want. I’ll solve each and every question you have.” Then Sabhiya thought, “Oh lord, how incredible, how amazing! Where those other ascetics and brahmins didn’t even give me a chance, the Buddha has invited me.” Uplifted and elated, full of rapture and
⚠ 自己責任論に誤解されやすい
怒り
スッタニパータ
趣旨一致
長
Atho pasaṁsampi labhanti tattha”. “Sakañhi dhammaṁ paripuṇṇamāhu, Aññassa dhammaṁ pana hīnamāhu; Evampi viggayha vivādayanti, Sakaṁ sakaṁ sammutimāhu saccaṁ. Parassa ce vambhayitena hīno, Na koci dhammesu visesi assa; Puthū hi aññassa vadanti dhammaṁ, Nihīnato samhi daḷhaṁ vadānā. Saddhammapūjāpi nesaṁ tatheva, Yathā pasaṁsanti sakāyanāni; Sabbeva vādā tathiyā bhaveyyuṁ, Suddhī hi nesaṁ paccattame
or do some also win praise for that?” “They say their own teaching is perfect, while the teaching of others is inferior. So arguing, they dispute, each saying their own conventions are the truth. If someone else’s disparagement makes you inferior, no-one in any teaching would be distinguished. For each of them says the other’s teaching is lacking, while forcefully advocating their own. But if they
怒り
スッタニパータ
趣旨一致
長
Pucchāmi taṁ bhagavā brūhi me taṁ”. “Ye kecime isayo manujā, (puṇṇakāti bhagavā) Khattiyā brāhmaṇā devatānaṁ; Yaññamakappayiṁsu puthūdha loke, Āsīsamānā puṇṇaka itthattaṁ; Jaraṁ sitā yaññamakappayiṁsu”. “Ye kecime isayo manujā, (iccāyasmā puṇṇako) Khattiyā brāhmaṇā devatānaṁ; Yaññamakappayiṁsu puthūdha loke, Kaccissu te bhagavā yaññapathe appamattā; Atāruṁ jātiñca jarañca mārisa, Pucchāmi taṁ bhag
I ask you, Blessed One; please tell me this.” “Whatever seers and men,” replied the Buddha, “aristocrats and brahmins here in the world have performed so many different <j>sacrifices to the gods: all performed sacrifices bound to old age, longing for this place.” “As to those seers and men,” said Venerable Puṇṇaka, “and aristocrats and brahmins here in the world who have performed so many differen
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