🔖 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 43
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
空
中部経典
趣旨一致
長
Yaṁ kho, cunda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. Etāni, cunda, rukkhamūlāni, etāni suññāgārāni, jhāyatha, cunda, mā pamādattha, mā pacchāvippaṭisārino ahuvattha—ayaṁ kho amhākaṁ anusāsanī”ti. Idamavoca bhagavā. Attamano āyasmā mahācundo bhagavato bhāsitaṁ abhinandīti. Catuttālīsapadā vuttā, sandhayo pañca desitā; Sallekho nāma suttanto, gambhīro sāgarūpamoti. Atha kho āyasmā mahācundo sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupas
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, Cunda! Don’t be negligent! Don’t regret it later! This is my instruction.” That is what the Buddha said. Satisfied, Venerable Mahācunda approved what the Buddha said. Forty-four items have been stated, organized into five sections. “Effacement” is the name of this discourse, which is deep as the ocean. Then in the late a
慈悲の心をもって、私は弟子たちの真の利益を願う師として、なすべきことをなした。ここに樹木の根元があり、ここに空屋がある。チュンダよ、禅定を修めよ。放逸であってはならぬ。後に悔いることのないようにせよ。これが私の教えである。」
かくの如く世尊は説かれた。尊者マハーチュンダは、世尊の説かれたことを歓喜して受持した。四十四の事項が五章に分かたれて説かれた。「捨断」と名づくるこの経は、大海の如く深遠なり。
空
中部経典
趣旨一致
長
chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsi
mutilation, murder, abduction, banditry, plunder, and violence. They give up unchastity. They are chaste, set apart, avoiding the vulgar act of sex. They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words. They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united,
切断、殺害、略奪、山賊行為、掠奪、そして暴力を捨て去ります。邪淫を捨て去り、梵行を守り、世俗の性行為を遠離して清浄に生きます。妄語を捨て去り、真実を語り、真実に住します。誠実にして信頼に足り、言葉をもって世を欺くことがありません。両舌を捨て去り、ある所で聞いたことを人々を離間せんがために他の所で繰り返すことをしません。それどころか、分裂した者たちを和合させ、和合した者たちを支持し、
空
中部経典
趣旨一致
長
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. “Idheva, bhikkhave, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇebhi aññehīti. Evametaṁ, bhikkhave, sammā sīhanādaṁ nadatha. Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: Atthi kho no, āvuso, satthari pasādo, atthi dhamme pasādo, atthi sīlesu paripūrakāritā; sahadhammikā kho pana piyā manāpā— gahaṭṭhā ceva pabbajitā ca. Ime kho no, āvuso, t
That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said. “‘Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics.’ This, mendicants, is how you should rightly roar your lion’s roar. It’s possible that wanderers of other religions might say: We have confidence in the Teacher, we have confidence in the teaching, and we have fulfilled the precepts. And we have love and affection for
以下に翻訳を示します。
これが仏陀の説かれたことである。比丘たちは満足し、仏陀の言葉を歓喜して受け入れた。「ただここにのみ真の沙門あり、ここに第二の沙門あり、ここに第三の沙門あり、ここに第四の沙門あり。他の外道には沙門というべき者は存在しない」と。比丘たちよ、このようにして汝らは正しく獅子吼すべきである。他の外道の遊行者たちが、「我らは師に対する信を有し、法に対する信を有し、戒を具足している。そして我らは……に対して愛と親しみの情を抱いている」と言うことがあるかもしれない。
空
中部経典
趣旨一致
長
‘ko panāyasmantānaṁ assāso, kiṁ balaṁ, yena tumhe āyasmanto evaṁ vadetha— Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: ‘atthi kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṁ attani sampassamānā evaṁ vadema— idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇebhi aññehīti. Katame cattāro? Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: ‘am
‘But what is the source of the venerables’ certainty and forcefulness that they say this?’ You should say to them: ‘There are four things explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. Seeing these things in ourselves we say that: “Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics.” What four? It’s possible that wanderers of other religions might say: ‘We to
以下に翻訳を示します。
「しかし、尊者方がそのように言われる確信と力強さの根拠は何でありましょうか」と。そのように問われたならば、こう答えるべきです。「世尊――知り見たもう方、阿羅漢、正等覚者――によって説き示された四つのことがらがあります。我々はこれらのことがらを自らの内に見出すがゆえに、『ただここにのみ真の沙門があり、ここに第二の沙門があり、ここに第三の沙門があり、ここに第四の沙門がある。他の外道には沙門は存在しない』と申すのです」と。では、その四つとは何でありましょうか。他の外道の遊行者たちはこのように言うかもしれません。「我々もまた……」と。
空
中部経典
趣旨一致
長
kayavikkayā paṭivirato hoti; tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti; ukkoṭanavañcananikatisāciyogā paṭivirato hoti; chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhed
buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence. They give up unchastity. They are chaste, set apart, avoiding the vulgar act of sex. They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words. They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide peopl
空
中部経典
趣旨一致
長
‘ye assu darathā kāmāsavaṁ paṭicca tedha na santi, ye assu darathā bhavāsavaṁ paṭicca tedha na santi, ye assu darathā avijjāsavaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ— imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti. So ‘suññamidaṁ saññāgataṁ kāmāsavenā’ti pajānāti, ‘suññamidaṁ saññāgataṁ bhavāsavenā’ti pajānāti, ‘suññamidaṁ saññāgataṁ avijjāsavenā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti. Iti yañhi kho tattha
‘Here there is no stress due to the defilements of sensuality, desire to be reborn, or ignorance. There is only this modicum of stress, namely that related to the six sense fields dependent on this body and conditioned by life.’ They understand: ‘This field of perception is empty of the perception of the defilements of sensuality, desire to be reborn, and ignorance. There is only this that is not emptiness, namely that related to the six sense fields dependent on this body and conditioned by lif
空
中部経典
趣旨一致
長
So ‘suññamidaṁ saññāgataṁ manussasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ araññasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— Puna caparaṁ, ānanda, bhikkhu amanasikaritvā araññasaññaṁ, amanasikaritvā pathavīsaññaṁ, ākāsānañcāyatanasaññaṁ paṭicca manasi karoti ekattaṁ. Tassa ākāsānañcāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. So evaṁ pajānāti: ‘ye assu darathā araññasaññaṁ paṭicca tedha na santi, ye assu darathā pathavīsaññaṁ paṭicca tedha na santi, atthi cevā
They understand: ‘This field of perception is empty of the perception of people. It is empty of the perception of wilderness. Furthermore, a mendicant—ignoring the perception of wilderness and the perception of earth—focuses on the oneness dependent on the perception of the dimension of infinite space. Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of the dimension of infinite space. They understand: ‘Here there is no stress due to the perception o
⚠ 出家者向けの文脈
空
中部経典
趣旨一致
長
Tassa ākiñcaññāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. So evaṁ pajānāti: ‘ye assu darathā ākāsānañcāyatanasaññaṁ paṭicca tedha na santi, ye assu darathā viññāṇañcāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ— ākiñcaññāyatanasaññaṁ paṭicca ekattan’ti. So ‘suññamidaṁ saññāgataṁ ākāsānañcāyatanasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ viññāṇañcāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— ākiñcaññāyatanasaññaṁ paṭicca ekattan’
Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of the dimension of nothingness. They understand: ‘Here there is no stress due to the perception of the dimension of infinite space or the perception of the dimension of infinite consciousness. There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of nothingness.’ They understand: ‘This field of perception is empty of the perception of the dimension of in
空
中部経典
趣旨一致
長
So evaṁ pajānāti: ‘ye assu darathā viññāṇañcāyatanasaññaṁ paṭicca tedha na santi, ye assu darathā ākiñcaññāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ— nevasaññānāsaññāyatanasaññaṁ paṭicca ekattan’ti. So ‘suññamidaṁ saññāgataṁ viññāṇañcāyatanasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ ākiñcaññāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— nevasaññānāsaññāyatanasaññaṁ paṭicca ekattan’ti. Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pa
They understand: ‘Here there is no stress due to the perception of the dimension of infinite consciousness or the perception of the dimension of nothingness. There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of neither perception nor non-perception.’ They understand: ‘This field of perception is empty of the perception of the dimension of infinite consciousness. It is empty of the perception of the dimension of nothingness. There is only this t
空
中部経典
趣旨一致
長
Kayavikkayā paṭivirato hoti. Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhed
buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence. They give up unchastity. They are chaste, set apart, avoiding the vulgar act of sex. They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words. They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide peopl
空
相応部経典
趣旨一致
長
“Atthi, bhikkhave, himavato pabbatarājassa duggā visamā desā, yattha neva makkaṭānaṁ cārī na manussānaṁ. Atthi, bhikkhave, himavato pabbatarājassa duggā visamā desā, yattha makkaṭānañhi kho cārī, na manussānaṁ. Atthi, bhikkhave, himavato pabbatarājassa samā bhūmibhāgā ramaṇīyā, yattha makkaṭānañceva cārī manussānañca. Tatra, bhikkhave, luddā makkaṭavīthīsu lepaṁ oḍḍenti makkaṭānaṁ bādhanāya. Tatra, bhikkhave, ye te makkaṭā abālajātikā alolajātikā, te taṁ lepaṁ disvā ārakā parivajjanti. ‘Ubho hat
“Mendicants, in the Himalayas there are regions that are rugged and impassable. In some such regions, neither monkeys nor humans can go, while in others, monkeys can go but not humans. There are also level, pleasant places where both monkeys and humans can go. There hunters lay snares of tar on the monkey trails to catch the monkeys. The monkeys who are not foolhardy and reckless see the tar and avoid it from afar. Thinking to free both hands and feet, he grabs it with his snout. He gets stuck t
比丘たちよ、ヒマラヤの山中には、険しく人跡未踏の地がある。そのような場所の中には、猿も人も立ち入ることのできぬ地域があり、また猿は行けるが人は行けぬ地域もある。さらに、猿も人も共に往来できる平坦で快適な場所もある。そのような場所において、猟師たちは猿の通り道に樹脂の罠を仕掛け、猿を捕らえようとする。向こう見ずでも軽率でもない猿は、その樹脂を見て、遠くからそれを避ける。ところが、樹脂に近づいた猿は、両手両足を解き放とうとして、口吻でそれを掴んでしまう。かくして猿は身動きが取れなくなる。
空
相応部経典
趣旨一致
長
Evaṁ me sutaṁ— Bhagavā etadavoca: ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: “paṭiccasamuppādaṁ vo, bhikkhave, desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. “Katamo ca, bhikkhave, paṭiccasamuppādo? upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṁ sokaparidevaduk
So I have heard. The Buddha said this: At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this: “Mendicants, I will teach you dependent origination. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. “And what is dependent origination? Grasping is a requirement for continued existence. Continued existence is a requirement for reb
かくの如く、我れは聞けり。
ある時、世尊はサーヴァッティーのジェータ林、アナータピンディカの精舎に滞在しておられた。そこで世尊は比丘たちに呼びかけられた。「比丘たちよ」と。「世尊よ」と、比丘たちは応えた。世尊はかく説かれた。
「比丘たちよ、我れは汝らに縁起を説かん。よく聴き、心して憶念せよ。我れ今まさに語らん。」「然り、世尊よ」と、比丘たちは応えた。
「しからば、縁起とは何ぞや。取は有の縁となり、有は生の縁と
空
相応部経典
趣旨一致
長
Sāvatthiyaṁ viharati. “Paṭiccasamuppādaṁ vo, bhikkhave, desessāmi vibhajissāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: Katamañca, bhikkhave, saḷāyatanaṁ? Cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ— idaṁ vuccati, bhikkhave, saḷāyatanaṁ. Katamañca, bhikkhave, nāmarūpaṁ? Vedanā, saññā, cetanā, phasso, manasikāro— idaṁ vuccati nāmaṁ. Cattāro ca mahābhūtā, catunnañca mahābhūtā
At Sāvatthī. “Mendicants, I will teach and analyze for you dependent origination. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this: And what are the six sense fields? The sense fields of the eye, ear, nose, tongue, body, and mind. These are called the six sense fields. And what are name and form? Feeling, perception, intention, contact, and application of mind. This is called name. The four principal states, and form derived from the four principal s
舎衛城にて。「比丘たちよ、我は汝らのために縁起を説き、分析して示さん。よく聴き、心して聞くべし。我これを説かん。」「然り、世尊よ」と彼らは答えた。仏陀はかく説きたもうた。
では、六処とは何か。眼処、耳処、鼻処、舌処、身処、意処、これを六処と名づく。
では、名色とは何か。受、想、思、触、作意、これを名と名づく。四大種、および四大種より派生せる色、これを色と名づく。
空
相応部経典
趣旨一致
長
Sāvatthiyaṁ viharati. “Nāyaṁ, bhikkhave, kāyo tumhākaṁ napi aññesaṁ. Purāṇamidaṁ, bhikkhave, kammaṁ abhisaṅkhataṁ abhisañcetayitaṁ vedaniyaṁ daṭṭhabbaṁ. Tatra kho, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaññeva sādhukaṁ yoniso manasi karoti: ‘iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ— avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva ases
At Sāvatthī. “Mendicants, this body doesn’t belong to you or to anyone else. It’s old deeds, and should be seen as produced by choices and intentions, as something to be felt. A learned noble disciple carefully and rationally applies the mind to dependent origination itself: ‘When this exists, this comes to be; due to the arising of this, this arises. When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. That is: Ignorance is a requirement for choices. Choi
舎衛城にて。「比丘たちよ、この身体はそなたたちのものでもなく、また他の誰のものでもない。それは過去の業であり、意志と思いによって生じたものとして、また感受されるべきものとして見られなければならない。多聞の聖なる弟子は、縁起そのものに対して、注意深く如理に心を向ける。『これあるとき、かれあり。これ生ずるによりて、かれ生ず。これなきとき、かれなし。これ滅するによりて、かれ滅す。すなわち、無明を縁として行あり。
⚠ 自己責任論に誤解されやすい
空
相応部経典
趣旨一致
長
Sāvatthiyaṁ viharati. “Lokassa, bhikkhave, samudayañca atthaṅgamañca desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: “Katamo ca, bhikkhave, lokassa samudayo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṁ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
At Sāvatthī. “Mendicants, I will teach you the origin and disappearance of the world. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this: “And what, mendicants, is the origin of the world? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Contin
舎衛城にて。「比丘たちよ、我は世界の生起と滅没を説かん。よく聴き、心して思念せよ、我は語らん。」「唯然、世尊よ」と彼らは答えた。仏はこのように説かれた。「では、比丘たちよ、世界の生起とは何か。眼と色を縁として眼識が生ずる。三者の和合が触なり。触は受の縁となる。受は愛の縁となる。愛は取の縁となる。取は有の縁となる。有は
空
相応部経典
趣旨一致
長
Sāvatthiyaṁ viharati. Atha kho lokāyatiko brāhmaṇo yena bhagavā …pe… ekamantaṁ nisinno kho lokāyatiko brāhmaṇo bhagavantaṁ etadavoca: “Kiṁ nu kho, bho gotama, sabbamatthī”ti? “‘Sabbamatthī’ti kho, brāhmaṇa, jeṭṭhametaṁ lokāyataṁ”. “Kiṁ pana, bho gotama, sabbaṁ natthī”ti? “‘Sabbaṁ natthī’ti kho, brāhmaṇa, dutiyametaṁ lokāyataṁ”. “Kiṁ nu kho, bho gotama, sabbamekattan”ti? “‘Sabbamekattan’ti kho, brāhmaṇa, tatiyametaṁ lokāyataṁ”. “Kiṁ pana, bho gotama, sabbaṁ puthuttan”ti? “‘Sabbaṁ puthuttan’ti kho
At Sāvatthī. Then a brahmin cosmologist went up to the Buddha … Seated to one side he said to the Buddha: “Worthy Gotama, does all exist?” “‘All exists’: this is the oldest cosmology, brahmin.” “Then does all not exist?” “‘All does not exist’: this is the second cosmology. “Well, is all oneness?” “‘All is oneness’: this is the third cosmology. “Then is all expansiveness?” “‘All is expansiveness’: this is the fourth cosmology. Avoiding these two extremes, the Realized One teaches by the middle wa
サーヴァッティーにて。時に、一人のバラモンの世界論者が仏陀のもとへと近づいた……片側に座して、彼は仏陀に申し上げた。「尊きゴータマよ、一切は存在するのでしょうか？」「『一切は存在する』——これは最も古き世界論なり、バラモンよ。」「では、一切は存在しないのでしょうか？」「『一切は存在しない』——これは第二の世界論なり。」「しからば、一切は単一なるものでしょうか？」「『一切は単一なり』——これは第三の世界論なり。」「では、一切は多様に遍満するものでしょうか？」「『一切は遍満せり』——これは第四の世界論なり。これら二つの極端を避けて、如来は中道によって法を説くのである。」
空
相応部経典
趣旨一致
長
Atha kho māro pāpimā bhagavato santike imā nibbejanīyā gāthāyo abhāsitvā tamhā ṭhānā apakkamma bhagavato avidūre pathaviyaṁ pallaṅkena nisīdi tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno kaṭṭhena bhūmiṁ vilikhanto. Atha kho taṇhā ca arati ca ragā ca māradhītaro yena māro pāpimā tenupasaṅkamiṁsu; upasaṅkamitvā māraṁ pāpimantaṁ gāthāya ajjhabhāsiṁsu: ‘Arahaṁ sugato loke, na rāgena suvānayo; Māradheyyaṁ atikkanto, tasmā socāmahaṁ bhusan’ti. Yañhi mayaṁ samaṇaṁ vā brāhmaṇaṁ
And then Māra the Wicked, after reciting these verses of disillusionment in the Buddha’s presence, left that place. He sat cross-legged on the ground not far from the Buddha, silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, scratching the ground with a stick. Then Māra’s daughters Craving, Malignancy, and Lust went up to Māra the Wicked, and addressed him in verse: ‘In this world he is the perfected one, the Holy One. He’s not easily seduced by lust. He has slipped
かくて、悪魔波旬は仏陀の御前にて厭離の偈を誦し終えると、その場を立ち去った。彼は仏陀より遠からぬところに胡坐を組んで地に坐し、黙したまま、意気消沈し、肩を落とし、うなだれ、落胆して、言うべき言葉もなく、棒切れで地面を掻いていた。やがて、波旬の娘たち――渇愛（タンハー）、嫌悪（アラティ）、および貪欲（ラガー）――が悪魔波旬のもとへと近づき、偈をもって語りかけた。「この世において彼は完成者にして、聖者にていらっしゃいます。かくも易々と貪欲の誘惑に堕ちたもうことはありません。彼はすでに
⚠ 自己責任論に誤解されやすい
空
スッタニパータ
趣旨一致
短
“Eko ahaṁ sakka mahantamoghaṁ,
“Alone and independent, O Sakyan,”
空
テーラガーター
趣旨一致
中
Ekakanipāta Navamavagga “Uttiṇṇā paṅkapalipā, pātālā parivajjitā; Mutto oghā ca ganthā ca, sabbe mānā visaṁhatā”ti. … Devasabho thero ….
The Book of the Ones Chapter Nine I’ve crossed the bogs, I’ve avoided the chasms, I’m freed from floods and ties, and I’ve wiped out all conceit.
⚠ 初学者には難しい
経典データの出典: SuttaCentral（CC0ライセンス）