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慈悲
中部経典
趣旨一致
長
Ākāsasamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, ākāso na katthaci patiṭṭhito; evameva kho tvaṁ, rāhula, ākāsasamaṁ bhāvanaṁ bhāvehi. Ākāsasamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. Mettaṁ, rāhula, bhāvanaṁ bhāvehi. Mettañhi te, rāhula, bhāvanaṁ bhāvayato yo byāpādo so pahīyissati. Karuṇaṁ, rāhula, bhāvanaṁ bhāvehi. Karuṇañhi te, rāhula, bhāvanaṁ bhāvayato yā vihesā
For when you meditate like space, pleasant and unpleasant contacts will not occupy your mind. Just as space is not established anywhere, in the same way, meditate like space. For when you meditate like space, pleasant and unpleasant contacts will not occupy your mind. Meditate on love. For when you meditate on love any ill will will be given up. Meditate on compassion. For when you meditate on compassion any cruelty will be given up. Then the Buddha robed up in the morning and, taking his bowl a
慈悲
中部経典
趣旨一致
長
Katamo cāvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca? Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiya
And what’s the way in which these things differ in both meaning and phrasing? Firstly, a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They m
⚠ 出家者向けの文脈
慈悲
中部経典
趣旨一致
長
“katamo ca, dhanañjāni, brahmānaṁ sahabyatāya maggo? Idha, dhanañjāni, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Ayaṁ kho, dhanañjāni, brahmānaṁ sahabyatāya maggo. Puna caparaṁ, dhanañjāni, bhikkhu karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā … upekkhāsahagatena cetas
“And what is a path to company with Divinity? Firstly, a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. This is a path to company with Divinity. Furthermore, a mendicant meditates spreading a heart full of compassion … They meditate spreading a he
⚠ 出家者向けの文脈
慈悲
中部経典
趣旨一致
長
evarūpaṁ, bhante, cittuppādaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti. Kathaṁrūpaṁ, bhante, cittuppādaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco anabhijjhālu hoti, anabhijjhāsahagatena cetasā viharati; abyāpādavā hoti, abyāpādasahagatena cetasā viharati; avihesavā hoti, avihesāsahagatena cetasā viharati— evarūpaṁ, bhante, cittuppādaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Cittuppādampāhaṁ, bhikkhave, duv
That arising of thought causes unskillful qualities to grow while skillful qualities decline. And what arising of thought causes unskillful qualities to decline while skillful qualities grow? It’s when someone is content, and lives with their heart full of contentment. They have good will, and live with their heart full of good will. They’re kind, and live with their heart full of kindness. That arising of thought causes unskillful qualities to decline while skillful qualities grow. ‘I say that
慈悲
中部経典
趣旨一致
長
vihesavā hoti, vihesāsahagatāya saññāya viharati— evarūpaṁ, bhante, saññāpaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti. Kathaṁrūpaṁ, bhante, saññāpaṭilābhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco anabhijjhālu hoti, anabhijjhāsahagatāya saññāya viharati; abyāpādavā hoti, abyāpādasahagatāya saññāya viharati; avihesavā hoti, avihesāsahagatāya saññāya viharati— evarūpaṁ, bhante, saññāpaṭilābhaṁ sevato akusalā dhammā parihāyant
They’re hurtful, and live with their perception intent on harm. That acquisition of perception causes unskillful qualities to grow while skillful qualities decline. And what acquisition of perception causes unskillful qualities to decline while skillful qualities grow? It’s when someone is content, and lives with their perception full of contentment. They have good will, and live with their perception full of good will. They’re kind, and live with their perception full of kindness. That acquisit
慈悲
中部経典
趣旨一致
長
Evametissā pahānaṁ hoti, evametissā samatikkamo hoti. ‘Tatra idaṁ nissāya idaṁ pajahathā’ti— iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. ‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti— iti kho panetaṁ vuttaṁ; kiñcetaṁ paṭicca vuttaṁ? Idha, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya: ‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā va
That’s how it is given up. ‘Therein, relying on this, give up that.’ That’s what I said, and this is why I said it. ‘The Noble One cultivates the establishment of mindfulness in three cases, by virtue of which they are a Teacher worthy to instruct a group.’ That’s what I said, but why did I say it? The first case is when the Teacher teaches Dhamma to his disciples out of kindness and sympathy: ‘This is for your welfare. This is for your happiness.’ But their disciples don’t want to listen. They
⚠ 自己責任論に誤解されやすい
慈悲
中部経典
趣旨一致
長
Idaṁ, bhikkhave, paṭhamaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati. Puna caparaṁ, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya: ‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. Tassa ekacce sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti; ekacce sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. Tatra, bhikkhave, tathāgato na ceva ana
This is the first case in which the Noble One cultivates the establishment of mindfulness. The next case is when the Teacher teaches Dhamma to his disciples out of kindness and sympathy: ‘This is for your welfare. This is for your happiness.’ And some of their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the Teacher’s instruction. But some of their disciples do want to listen. They actively listen and try to understand. The
⚠ 自己責任論に誤解されやすい
慈悲
中部経典
趣旨一致
長
“Evaṁ, bhante”. “Taṁ kiṁ maññatha, bhikkhave, yasmiṁ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharatha, api nu tumhākaṁ tasmiṁ samaye mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, mettaṁ vacīkammaṁ …pe… mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho cā”ti? “No hetaṁ, bhante”. “Iti kira, bhikkhave, yasmiṁ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharatha, neva tumhāka
“Yes, sir,” they said. “What do you think, mendicants? When you’re fighting, quarreling, and disputing, continually wounding each other with barbed words, are you treating your spiritual companions with kindness by way of body, speech, and mind, both in public and in private?” “No, sir.” “So it seems that when you’re arguing you are not treating each other with kindness. So what then do you know and see, you futile men, that you behave in such a way? This will be for your lasting harm and suffer
⚠ 自己責任論に誤解されやすい
慈悲
中部経典
趣旨一致
長
“Evaṁ sante kho, māṇava, brāhmaṇānaṁ idaṁ chaṭṭhaṁ puññakiriyavatthu hoti— “Evaṁ sante, bho gotama, brāhmaṇānaṁ idaṁ chaṭṭhaṁ puññakiriyavatthu hoti— idha aññatarassa brāhmaṇassa mahāyañño paccupaṭṭhito assa. Atha dve brāhmaṇā āgaccheyyuṁ: ‘itthannāmassa brāhmaṇassa mahāyaññaṁ anubhavissāmā’ti. Tatrekassa brāhmaṇassa evamassa: ‘aho vata ahameva labheyyaṁ bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, na añño brāhmaṇo labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍan’ti. Ṭhānaṁ kho panetaṁ, māṇava, vi
“In that case, isn’t compassion a sixth ground for making merit?” “In that case, compassion is a sixth ground for making merit.” Suppose a brahmin was setting up a big sacrifice. Then two brahmins came along, thinking to participate. Then one of those brahmins thought: ‘Oh, I hope that I alone get the best seat, the best drink, and the best almsfood in the refectory, not some other brahmin.’ But it’s possible that some other brahmin gets the best seat, the best drink, and the best almsfood in th
慈悲
中部経典
趣旨一致
長
Ayampi kho, māṇava, brahmānaṁ sahabyatāya maggo. “Puna caparaṁ, māṇava, bhikkhu karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Evaṁ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na
This is a path to company with divinity. Furthermore, a mendicant meditates spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. When the heart’s release by
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
慈悲
中部経典
趣旨一致
長
yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmī’ti. Tassa mayhaṁ, bhante, imesu āyasmantesu mettaṁ kāyakammaṁ paccupaṭṭhitaṁ āvi ceva raho ca; Tassa mayhaṁ, bhante, evaṁ hoti: ‘yannūnāhaṁ sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vatteyyan’ti. So kho ahaṁ, bhante, sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi. “Sādhu sādhu, anuruddhā. Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā”ti? “Taggha mayaṁ, bhante, appamattā ātāpino pahi
to live together with spiritual companions such as these.’ I consistently treat these venerables with kindness by way of body, speech, and mind, both in public and in private. I think, ‘Why don’t I set aside my own ideas and just go along with these venerables’ ideas?’ And that’s what I do. “Good, good, Anuruddha and friends! But I hope you’re living diligently, keen, and resolute?” “Indeed, sir, we live diligently.” “But how do you live this way?” “In this case, sir, whoever returns first from
⚠ 自己責任論に誤解されやすい
慈悲
中部経典
趣旨一致
長
Tattheva naṁ pabbajjaṁ ayāci. Buddho ca kho kāruṇiko mahesi, Yo satthā lokassa sadevakassa; “Gacchaṁ vadesi samaṇa ṭhitomhi, “Tamehi bhikkhū”ti tadā avoca, Eseva tassa ahu bhikkhubhāvoti. Mamañca brūsi ṭhitamaṭṭhitoti; Pucchāmi taṁ samaṇa etamatthaṁ, Kathaṁ ṭhito tvaṁ ahamaṭṭhitomhī”ti. “Ṭhito ahaṁ aṅgulimāla sabbadā,
and asked him for the going forth right away. Then the Buddha, the compassionate great seer, the teacher of the world with its gods, “While walking, ascetic, you say ‘I’ve stopped.’ said to him, “Come, monk!” And with that he became a monk. And I have stopped, but you tell me I’ve not. I’m asking you this, ascetic: how is it you’ve stopped and I have not?” “Aṅgulimāla, I have forever stopped—
⚠ 出家者向けの文脈
慈悲
中部経典
趣旨一致
長
Kathañcānanda, satthāraṁ sāvakā sapattavatāya samudācaranti, no mittavatāya? Idhānanda, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya: ‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. Evaṁ kho, ānanda, satthāraṁ sāvakā sapattavatāya samudācaranti, no mittavatāya. Kathañcānanda, satthāraṁ sāvakā mittavatāya samudācaranti, no sapattavatāya? Idhānanda, satthā sāvakānaṁ dhammaṁ de
And how do disciples treat their Teacher as an enemy, not a friend? It’s when the Teacher teaches Dhamma to his disciples out of kindness and sympathy: ‘This is for your welfare. This is for your happiness.’ But their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the Teacher’s instruction. That’s how the disciples treat their Teacher as an enemy, not a friend. And how do disciples treat their Teacher as a friend, not an enem
⚠ 自己責任論に誤解されやすい
慈悲
相応部経典
趣旨一致
短
“Karuṇā, bhikkhave, bhāvitā …pe…”
“Mendicants, when compassion is developed and cultivated it’s very fruitful and beneficial. …”
「比丘たちよ、悲（ひ）を修め、よく培うならば、その果報は甚大にして、功徳もまた測り知れぬほど大いなるものである……」
慈悲
相応部経典
趣旨一致
長
“Kiṁsūdha bhītā janatā anekā, Maggo canekāyatanappavutto; Pucchāmi taṁ gotama bhūripañña, Kismiṁ ṭhito paralokaṁ na bhāye”ti. “Vācaṁ manañca paṇidhāya sammā, Kāyena pāpāni akubbamāno; Bahvannapānaṁ gharamāvasanto, Saddho mudū saṁvibhāgī vadaññū; Etesu dhammesu ṭhito catūsu, Dhamme ṭhito paralokaṁ na bhāye”ti.
“Why are so many people here afraid, when the path has been taught <j>with so many dimensions? I ask you, Gotama, whose wisdom is vast: Standing on what need one not fear the next world?” “When speech and mind are directed right, and you don’t do anything bad with the body while dwelling at home with plenty of food and drink. Faithful, gentle, charitable, and bountiful: one who stands on these four principles, who stands on the teaching <j>need not fear the next world.”
「道はかくも多くの次元において説かれているというのに、なにゆえこれほど多くの人々がここで怯えているのでしょうか。広大なる智慧をお持ちのゴータマよ、お尋ねいたします。何に依って立てば、来世を恐れずにいられるのでしょうか。」
「語と心とを正しく向け、身をもって何ら悪しき行いをなさず、豊かな飲食を得ながら在家に住まう者よ。信あり、柔和にして、布施を行い、惜しみなく与える者よ。この四つの法に依って立つ者、教えに依って立つ者は、来世を恐れることを要しない。」
慈悲
相応部経典
趣旨一致
長
Sāvatthinidānaṁ. Tena kho pana samayena candimā devaputto rāhunā asurindena gahito hoti. Atha kho candimā devaputto bhagavantaṁ anussaramāno tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi: “Namo te buddha vīratthu, vippamuttosi sabbadhi; Sambādhapaṭipannosmi, tassa me saraṇaṁ bhavā”ti. Atha kho bhagavā candimaṁ devaputtaṁ ārabbha rāhuṁ asurindaṁ gāthāya ajjhabhāsi: “Tathāgataṁ arahantaṁ, candimā saraṇaṁ gato; Rāhu candaṁ pamuñcassu, buddhā lokānukampakā”ti. Atha kho rāhu asurindo candimaṁ devaputtaṁ muñcitvā
At Sāvatthī. Now at that time the Moon God had been seized by Rāhu, lord of titans. Then the Moon God, recollecting the Buddha, at that time spoke this verse: “Homage to you, Buddha, hero! You’re free in every way. I’ve wandered into confinement: be my refuge!” Then the Buddha addressed Rāhu in verse concerning the Moon God: “The Moon God has gone for refuge to the Realized One, the perfected one. The Buddhas have compassion for the world— so Rāhu, release the Moon!” Then Rāhu, having released t
舎衛城にてのことである。その時、月天子はアスラの王ラーフに囚われていた。そこで月天子は仏陀を念じ、その時次の偈を唱えた。「帰命したてまつる、仏陀よ、英雄よ！あなたはあらゆる意味において解脱せられたり。われは束縛の中に迷い込めり――どうかわが帰依処となりたまえ！」
そこで仏陀は、月天子のことについてラーフに向かい、偈をもって告げられた。「月天子は、如来、応供、正等覚者に帰依したり。諸仏は世間に対して慈悲を垂れたもう――されば、ラーフよ、月天子を解き放て！」
かくしてラーフは月天子を解き放ち……
⚠ 出家者向けの文脈
慈悲
相応部経典
趣旨一致
長
Sāvatthinidānaṁ. Tena kho pana samayena sūriyo devaputto rāhunā asurindena gahito hoti. Atha kho sūriyo devaputto bhagavantaṁ anussaramāno tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi: “Namo te buddha vīratthu, vippamuttosi sabbadhi; Sambādhapaṭipannosmi, tassa me saraṇaṁ bhavā”ti. Atha kho bhagavā sūriyaṁ devaputtaṁ ārabbha rāhuṁ asurindaṁ gāthāhi ajjhabhāsi: “Tathāgataṁ arahantaṁ, sūriyo saraṇaṁ gato; Rāhu sūriyaṁ pamuñcassu, buddhā lokānukampakā. Yo andhakāre tamasi pabhaṅkaro, Verocano maṇḍalī uggatejo;
At Sāvatthī. Now at that time the Sun God had been seized by Rāhu, lord of titans. Then the Sun God, recollecting the Buddha, at that time spoke this verse: “Homage to you, Buddha, hero! You’re free in every way. I’ve wandered into confinement: be my refuge!” Then the Buddha addressed Rāhu in verse concerning the Sun God: “The Sun God has gone for refuge to the Realized One, the perfected one. The Buddhas have compassion for the world— so Rāhu, release the Sun! He is a beacon in the darkness, th
舎衛城にての事なり。その時、阿修羅王ラーフが日天子を捕らえていた。そこで日天子は、仏陀を憶念し、その折にこの偈を唱えた。「南無仏陀よ、英雄よ、あなたはあらゆる意味において解脱せる者。われは束縛の中に迷い込みたり。どうかわれの帰依処となりたまえ」と。
そこで世尊は、日天子のために、ラーフに向かって偈をもって告げた。「日天子は如来、応供のもとに帰依せり。諸仏は世間に対して慈悲を有したもう。ゆえにラーフよ、日天子を解き放て。彼は暗闇における灯明なり」と。
⚠ 出家者向けの文脈
慈悲
相応部経典
趣旨一致
長
Evaṁ me sutaṁ— Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāya ajjhabhāsi: ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho. Tena kho pana samayena bhagavā rattandhakāratimisāyaṁ abbhokāse nisinno hoti, devo ca ekamekaṁ phusāyati. Atha kho māro pāpimā bhagavato bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo mahantaṁ hatthirājavaṇṇaṁ abhinimminitvā yena bhagavā tenupasaṅkami. Seyyathāpi nāma mahāariṭṭhako maṇi; Seyyathā
So I have heard. Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse: At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River. Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down. Then Māra the Wicked, wanting to make the Buddha feel fear, terror, and goosebumps, manifested in the form of a huge elephant king and
かくの如く、我れは聞けり。
かつて、世尊が初めて正覚を成じたまいし頃のこと、ウルヴェーラーの地、ネーランジャラー河の岸辺に立つ牧羊者の榕樹の根元に、世尊は座しておられた。その折、世尊は闇夜の中、露天にて禅定に入っておられたが、折しも雨が静かに降り注いでいた。
その時、悪魔マーラは世尊に恐怖と戦慄と身の毛のよだつ思いをいだかせんと欲して、巨大な象王の姿を現し——
世尊はそれがすなわち悪魔マーラに他ならぬと知り、偈をもって、かく告げたまえり。
慈悲
相応部経典
趣旨一致
長
Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena bhagavā rattandhakāratimisāyaṁ abbhokāse nisinno hoti, devo ca ekamekaṁ phusāyati. Atha kho māro pāpimā bhagavato bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato avidūre mahante pāsāṇe padālesi. Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāya ajjhabhāsi: “Sacepi kevalaṁ sabbaṁ, gijjhakūṭaṁ calessasi; Neva sammāvimuttānaṁ, buddhānaṁ atthi iñji
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down. Then Māra the Wicked, wanting to make the Buddha feel fear, terror, and goosebumps, approached him, and crushed some large boulders close by him. Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse: “Even if you shake this entire Vulture’s Peak, the rightly released, the awa
かつて、世尊は王舎城の鷲峰山（霊鷲山）の近くに滞在しておられた。その時、世尊は闇夜の中、露天にて禅定に入っておられ、やわらかな雨がしとしとと降り注いでいた。すると、悪魔波旬は、世尊の心に恐怖と戦慄と身の毛もよだつ思いを起こさせようと企て、世尊のもとに近づき、傍らにある大きな岩石をいくつも打ち砕いた。そこで世尊は、これが悪魔波旬であると知り、偈をもって彼に告げられた。「たとえ汝がこの霊鷲山全体を揺り動かそうとも、正しく解脱せし者、覚れる者は――」
慈悲
相応部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sakkesu viharati khomadussaṁ nāmaṁ sakyānaṁ nigamo. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya khomadussaṁ nigamaṁ piṇḍāya pāvisi. Tena kho pana samayena khomadussakā brāhmaṇagahapatikā sabhāyaṁ sannipatitā honti kenacideva karaṇīyena, devo ca ekamekaṁ phusāyati. Atha kho bhagavā yena sā sabhā tenupasaṅkami. Addasaṁsu khomadussakā brāhmaṇagahapatikā bhagavantaṁ dūratova āgacchantaṁ. Disvāna etadavocuṁ: “ke ca muṇḍakā samaṇakā, ke ca sabhādham
So I have heard. At one time the Buddha was staying in the land of the Sakyans, where they have a town named Khomadussa. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Khomadussa for alms. Now at that time the brahmins and householders of Khomadussa were gathered in the council hall for some business, while a gentle rain drizzled down. Then the Buddha approached that council. The brahmins and householders saw the Buddha coming off in the distance, and said, “Who a
このように私は聞いた。あるとき、世尊はサキャ族の地にましまし、コーマドゥッサという名の町に滞在しておられた。そこで世尊は、朝に衣を纏い、鉢と袈裟を持ちて、コーマドゥッサの町へ托鉢に入られた。そのとき、コーマドゥッサの婆羅門たちと居士たちは、ある用件のために集会所に集まっており、折しも細雨がしとしとと降り注いでいた。そこへ世尊がその集会所に近づいてこられた。婆羅門たちと居士たちは、遠くから世尊がおいでになるのを見て、「あれは何者ぞ」と言った。
経典データの出典: SuttaCentral（CC0ライセンス）