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慈悲
ダンマパダ（法句経）
趣旨一致
中
Asso yathā bhadro kasāniviṭṭho, Ātāpino saṁvegino bhavātha; Saddhāya sīlena ca vīriyena ca, Samādhinā dhammavinicchayena ca; Sampannavijjācaraṇā patissatā, Jahissatha dukkhamidaṁ anappakaṁ.
Like a fine horse under the whip, be keen and full of urgency. With faith, ethics, and energy, immersion, and investigation of principles, accomplished in knowledge and conduct, mindful, give up this vast suffering.
慈悲
ダンマパダ（法句経）
趣旨一致
中
Yathā daṇḍena gopālo, gāvo pājeti gocaraṁ; Evaṁ jarā ca maccu ca, āyuṁ pājenti pāṇinaṁ.
As a cowherd drives the cows to pasture with the rod, so too old age and death drive life from living beings.
牧人(まきびと)が牧杖(ぼくじょう)をもって牛群を牧場へと追い立てるように、老い(おい)と死もまた、生ける者どもの命を絶えることなく追い立てていくのである。
慈悲
ダンマパダ（法句経）
趣旨一致
中
Atha pāpāni kammāni, karaṁ bālo na bujjhati; Sehi kammehi dummedho, aggidaḍḍhova tappati.
The fool does not understand the evil that they do. But because of those deeds, that simpleton is tormented as if burnt by fire.
愚者(ぐしゃ)は、自らの為す悪業(あくごう)の本質を理解しない。しかしながら、その所業(しょぎょう)ゆえに、かの暗愚(あんぐ)なる者は、まるで業火(ごうか)に焼かれるがごとく、苦悩に苛(さいな)まれるのである。
慈悲
ダンマパダ（法句経）
趣旨一致
中
Yo daṇḍena adaṇḍesu, appaduṭṭhesu dussati; Dasannamaññataraṁ ṭhānaṁ, khippameva nigacchati.
One who violently attacks the peaceful and the innocent swiftly falls to one of ten bad states:
平和なる者、無辜(むこ)なる者に対して暴力をもって害を加える者は、速やかに十の悪しき状態のいずれかへと堕(お)ちるであろう。
慈悲
ダンマパダ（法句経）
趣旨一致
中
Na naggacariyā na jaṭā na paṅkā, Nānāsakā thaṇḍilasāyikā vā; Rajojallaṁ ukkuṭikappadhānaṁ, Sodhenti maccaṁ avitiṇṇakaṅkhaṁ.
Not nudity, nor matted hair, nor mud, nor fasting, nor lying on bare ground, nor wearing dust and dirt, or squatting on the heels, will cleanse a mortal not free of doubt.
裸形(らぎょう)であることも、結髪(けつはつ)も、泥にまみれることも、断食も、裸地に臥すことも、塵垢(じんく)を身に纏うことも、踵(かかと)の上に蹲踞(そんきょ)することも――疑惑(ぎわく)を離れていない者の穢(けが)れを、清めることはできない。
慈悲
ダンマパダ（法句経）
趣旨一致
中
Alaṅkato cepi samaṁ careyya, Santo danto niyato brahmacārī; Sabbesu bhūtesu nidhāya daṇḍaṁ, So brāhmaṇo so samaṇo sa bhikkhu.
Dressed up they may be, but if they live well— peaceful, tamed, committed to the spiritual path, having laid aside violence towards all creatures— they are a brahmin, an ascetic, a mendicant.
たとえ華やかに身を飾っていようとも、もし安らかに、よく調御(ちょうご)され、梵行(ぼんぎょう)に専心し、一切の生きとし生けるものへの暴力を捨て去って、善く生きるならば——その者こそは真に婆羅門(バラモン)であり、沙門(しゃもん)であり、比丘(びく)である。
⚠ 出家者向けの文脈
慈悲
ダンマパダ（法句経）
趣旨一致
中
Hirīnisedho puriso, koci lokasmi vijjati; Yo niddaṁ apabodheti, asso bhadro kasāmiva.
Can a person constrained by conscience be found in the world? Who shies away from blame, like a fine horse from the whip?
世に、羞恥心（しゅうちしん）に縛られた人を見出すことができようか？ 良馬（りょうめ）が鞭（むち）を避けるがごとく、譴責（けんせき）を恐れ慎む者を。
慈悲
ダンマパダ（法句経）
趣旨一致
中
Udakañhi nayanti nettikā, Usukārā namayanti tejanaṁ; Dāruṁ namayanti tacchakā, Attānaṁ damayanti subbatā.
While irrigators guide water, fletchers shape arrows, and carpenters carve timber— those true to their vows tame themselves.
水を引く者は水路を整え、矢師(やし)は矢を削り、大工(だいく)は木材を刻む——されど、誓戒(せいかい)に篤(あつ)き者は、己(おのれ)自身を調御(ちょうご)するのである。
慈悲
ダンマパダ（法句経）
趣旨一致
中
Sabbe tasanti daṇḍassa, sabbe bhāyanti maccuno; Attānaṁ upamaṁ katvā, na haneyya na ghātaye.
All tremble at the rod, all fear death. Treating others like oneself, neither kill nor incite to kill.
凡(すべ)ての者は刑罰(けいばつ)を恐れ、凡ての者は死を畏(おそ)れる。他者を己(おのれ)と同じく見なし、殺すことなかれ、また殺させることなかれ。
慈悲
ダンマパダ（法句経）
趣旨一致
中
Sabbe tasanti daṇḍassa, sabbesaṁ jīvitaṁ piyaṁ; Attānaṁ upamaṁ katvā, na haneyya na ghātaye.
All tremble at the rod, all love life. Treating others like oneself, neither kill nor incite to kill.
棒罰(ぼうばつ)に、すべての者は怯(おのの)く。いのちを、すべての者は愛(め)でる。己(おのれ)が身に引き比べ、他者を傷つけることなかれ、また他者をして傷つけしめることもなかれ。
慈悲
ダンマパダ（法句経）
趣旨一致
中
Sukhakāmāni bhūtāni, yo daṇḍena vihiṁsati; Attano sukhamesāno, pecca so na labhate sukhaṁ.
Creatures love happiness, so if you harm them with a stick in search of your own happiness, after death you won’t find happiness.
生きとし生けるものは、幸福(こうふく)を愛(あい)する。もし汝(なんじ)が自らの幸福を求めるがゆえに、杖(つえ)をもって衆生(しゅじょう)を傷つけるならば、死後において汝は幸福を得ることあたわじ。
慈悲
ダンマパダ（法句経）
趣旨一致
中
Sukhakāmāni bhūtāni, yo daṇḍena na hiṁsati; Attano sukhamesāno, pecca so labhate sukhaṁ.
Creatures love happiness, so if you don’t harm them with a stick in search of your own happiness, after death you will find happiness.
生きとし生けるものは、みな幸福(こうふく)を愛(あい)す。されば、おのれの幸福を求めんがために、杖(つえ)をもって彼(かれ)らを傷(きずつ)けることなかれ。そのように生きる者は、死(し)して後(のち)、必ずや幸福を得(え)ん。
慈悲
ダンマパダ（法句経）
趣旨一致
中
Māvoca pharusaṁ kañci, vuttā paṭivadeyyu taṁ; Dukkhā hi sārambhakathā, paṭidaṇḍā phuseyyu taṁ.
Don’t speak harshly, they may speak harshly back. For aggressive speech is painful, and the rod may spring back on you.
荒々しき言葉（ことば）を語るなかれ、されば彼らもまた荒々しき言葉をもって返すであろう。
そも粗暴（そぼう）なる語（ご）は苦（く）をもたらし、鞭（むち）はやがて我が身へと跳ね返るものなれば。
慈悲
ダンマパダ（法句経）
趣旨一致
中
Sace neresi attānaṁ, kaṁso upahato yathā; Esa pattosi nibbānaṁ, sārambho te na vijjati.
If you still yourself like a broken gong, you reach extinguishment and know no conflict.
割れた銅鑼（どら）のごとく己（おのれ）を静めるならば、汝（なんじ）は涅槃（ねはん）に到達し、いかなる諍（いさか）いをも知ることなし。
慈悲
長部経典
趣旨一致
長
Cakkhunā rūpaṁ disvā upekkhāṭṭhāniyaṁ rūpaṁ upavicarati …pe… manasā dhammaṁ viññāya upekkhāṭṭhāniyaṁ dhammaṁ upavicarati. Cha sāraṇīyā dhammā. Idhāvuso, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. Cha ajjhattikāni āyatanāni— Puna caparaṁ, āvuso, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo …pe… ekībhāvāya
Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for equanimity. … Knowing an idea with the mind, one is preoccupied with an idea that’s a basis for equanimity. <em>Six warm-hearted qualities:</em> Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. <em>Six interior sense fields:</
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
慈悲
長部経典
趣旨一致
長
So ‘mā hevan’tissa vacanīyo, ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya. Atha ca panassa byāpādo cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. Nissaraṇaṁ hetaṁ, āvuso, byāpādassa, yadidaṁ mettā cetovimuttī’ti. Idha panāvuso, bhikkhu evaṁ vadeyya: ‘karuṇā hi kho me cetovimutti bhāvit
They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented, yet somehow ill will still occupies the mind. For it is the heart’s release by love that is the escape from ill will.’ Take another mendicant who says: ‘I’ve developed the heart’s release by compassion. I’v
⚠ 出家者向けの文脈
慈悲
長部経典
趣旨一致
長
Idamakkhātaṁ byāpādassa nissaraṇaṁ. Puna caparaṁ, āvuso, bhikkhuno vihesaṁ manasikaroto vihesāya cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Avihesaṁ kho panassa manasikaroto avihesāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ vihesāya. Ye ca vihesāpaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṁ vedanaṁ vedeti. Idamakkhātaṁ vihesāya nissaraṇaṁ. Puna caparaṁ, āvuso, bhikkhuno rūp
This is how the escape from ill will is explained. Take another case where a mendicant focuses on harming, but their mind does not leap forth … But when they focus on compassion, their mind leaps forth … Their mind is in a good state … well detached from harming. They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling. This is how the escape from harming is explained. Take another case where a mendicant focuses on f
⚠ 出家者向けの文脈
慈悲
長部経典
趣旨一致
長
Atha ca panassa byāpādo cittaṁ pariyādāya ṭhassatīti, netaṁ ṭhānaṁ vijjati. Nissaraṇaṁ hetaṁ, āvuso, byāpādassa, yadidaṁ mettācetovimuttī’ti. Idha panāvuso, bhikkhu evaṁ vadeyya: ‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Atha ca pana me vihesā cittaṁ pariyādāya tiṭṭhatī’ti. So: ‘mā hevan’tissa vacanīyo, ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi …pe… nissaraṇaṁ hetaṁ, āvuso, vihesāya, yadidaṁ karuṇācetovimuttī’ti. Idha panāvuso, bh
yet somehow ill will still occupies the mind. For it is the heart’s release by love that is the escape from ill will.’ Take another mendicant who says: ‘I’ve developed the heart’s release by compassion. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow the thought of harming still occupies my mind.’ They should be told, ‘Not so, venerable! … For it is the heart’s release by compassion that is the escape from thoughts of har
⚠ 出家者向けの文脈
慈悲
長部経典
趣旨一致
長
atha ca pana me nimittānusāri viññāṇaṁ hotī’ti. Puna caparaṁ, āvuso, bhikkhuno mettaṁ vacīkammaṁ …pe… ekībhāvāya saṁvattati. So: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca …pe… nissaraṇaṁ hetaṁ, āvuso, sabbanimittānaṁ yadidaṁ animittā cetovimuttī’ti. Idha panāvuso, bhikkhu evaṁ vadeyya: ‘asmīti kho me vigataṁ, ayamahamasmīti na samanupassāmi, atha ca pana me vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya tiṭṭhatī’ti. So: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi,
Yet somehow my consciousness still follows after signs.’ Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness. They should be told, ‘Not so, venerable! … For it is the signless release of the heart that is the escape from all signs.’ Take another mendicant who says: ‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”. Yet somehow the dart of doubt and indecision still occupies my mind.’ They should be told, ‘Not so, venerable! Don’t
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
慈悲
長部経典
趣旨一致
長
Nissaraṇaṁ hetaṁ, āvuso, vicikicchākathaṅkathāsallassa, yadidaṁ asmimānasamugghāto’ti. Puna caparaṁ, āvuso, bhikkhuno mettaṁ manokammaṁ …pe… ekībhāvāya saṁvattati. Katame cha dhammā uppādetabbā? Cha satatavihārā. Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sa
For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’ Furthermore, a mendicant consistently treats their spiritual companions with mental kindness. <em>What six things should be produced?</em> Six consistent responses. A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware. Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Feeling a
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）