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人間関係
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Yāvadeva anatthāya, ñattaṁ bālassa jāyati; Hanti bālassa sukkaṁsaṁ, muddhamassa vipātayaṁ.
Whatever fame a fool may get, it only gives rise to harm. Whatever good features they have it ruins, and blows their head into bits.
愚者（ぐしゃ）がいかなる名声を得ようとも、それはただ害（がい）をもたらすのみ。いかなる善き資質（ししつ）を持とうとも、名声はそれを損ない、その頭（こうべ）を木端微塵（こっぱみじん）に砕いてしまうのである。
人間関係
ダンマパダ（法句経）
趣旨一致
中
Asantaṁ bhāvanamiccheyya, Purekkhārañca bhikkhusu; Āvāsesu ca issariyaṁ, Pūjaṁ parakulesu ca.
They’d seek the esteem that they lack, and status among the mendicants; authority over monasteries, and honor among other families.
彼らは、自らに欠けたる名声（めいせい）を求め、比丘（びく）たちの間における地位を望む。僧伽（そうぎゃ）の諸院（しょいん）に対する権勢（けんせい）を求め、他の檀家（だんか）からの供養（くよう）を渇望（かつぼう）するのである。
⚠ 出家者向けの文脈
人間関係
ダンマパダ（法句経）
趣旨一致
中
Aññā hi lābhūpanisā, aññā nibbānagāminī; Evametaṁ abhiññāya, bhikkhu buddhassa sāvako; Sakkāraṁ nābhinandeyya, vivekamanubrūhaye.
For the means to profit and the path to quenching are two quite different things. A mendicant disciple of the Buddha, understanding what this really means, would never delight in honors, but rather would foster seclusion.
利得(りとく)への道と、涅槃(ねはん)への道とは、まったく異なる二つのものである。仏陀(ぶつだ)の御弟子(おんでし)たる比丘(びく)は、この真実の意味をよく了知(りょうち)し、名誉(みょうよ)や尊崇(そんすう)を喜びとせず、むしろひたすら独処閑居(どくしょかんきょ)を培(つちか)い育むべきである。
⚠ 出家者向けの文脈
人間関係
長部経典
趣旨一致
長
Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti. Yāvakīvañca, bhikkhave, bhikkhū na oramattakena visesādhigamena antarāvosānaṁ āpajjissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. “Yāvakīvañca, bhikkhave, bhikkhū na kammārāmā bhavissanti na kammaratā na kammārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. Yāvakīvañca, bhikkhave, bhikkhū na bhassārāmā bhavissanti na bhassaratā na bhassārā
I will teach you seven more principles that prevent decline. … they don’t stop half-way after achieving some trifling distinction, they can expect growth, not decline. As long as the mendicants don’t relish work, loving it and liking to relish it, they can expect growth, not decline. As long as they don’t relish talk … sleep … company … they don’t have corrupt wishes, falling under the sway of corrupt wishes … they don’t have bad friends, companions, and associates … As long as these seven princ
⚠ 自己責任論に誤解されやすい
人間関係
長部経典
趣旨一致
長
‘Kiṁ pana, bhante, saddaṁ assosī’ti? ‘Na kho ahaṁ, āvuso, saddaṁ assosin’ti. ‘Kiṁ pana, bhante, sutto ahosī’ti? ‘Na kho ahaṁ, āvuso, sutto ahosin’ti. “Taṁ kiṁ maññasi, pukkusa, katamaṁ nu kho dukkarataraṁ vā durabhisambhavataraṁ vā— yo vā saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva passeyya, na pana saddaṁ suṇeyya; yo vā saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva passeyya, na pana saddaṁ suṇeyyā”ti? “
‘But sir, didn’t you hear a sound?’ ‘No, respectable sir, I didn’t hear a sound.’ ‘But sir, were you asleep?’ ‘No, friend, I wasn’t asleep.’ “What do you think, Pukkusa? Which is harder and more challenging to do while conscious and awake: to neither see nor hear a sound as five hundred carts pass by right next to you? Or to neither see nor hear a sound as the heavens are raining and pouring, lightning’s flashing, and thunder’s cracking?” “What do five hundred carts matter, or six hundred, or se
人間関係
長部経典
趣旨一致
長
Sovacassatā ca kalyāṇamittatā ca. Katame dve dhammā bahukārā? Katame dve dhammā duppaṭivijjhā? Yo ca hetu yo ca paccayo sattānaṁ saṅkilesāya, yo ca hetu yo ca paccayo sattānaṁ visuddhiyā. Katame dve dhammā uppādetabbā? Dve ñāṇāni— khaye ñāṇaṁ, anuppāde ñāṇaṁ. Katame dve dhammā abhiññeyyā? Dve dhātuyo— saṅkhatā ca dhātu asaṅkhatā ca dhātu.
Being easy to admonish and having good friends. <em>What two things are helpful?</em> <em>What two things are hard to comprehend?</em> The causes and reasons for the corruption of sentient beings, and the causes and reasons for the purification of sentient beings. <em>What two things should be produced?</em> Two knowledges: knowledge of ending, and knowledge of non-arising. <em>What two things should be directly known?</em> Two elements: the conditioned element and the unconditioned element.
人間関係
長部経典
趣旨一致
長
“Addhā kho, bhante, evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti. “Seyyathāpi, poṭṭhapāda, puriso cātumahāpathe nisseṇiṁ kareyya pāsādassa ārohaṇāya. “Addhā kho, bhante, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti. Tamenaṁ evaṁ vadeyyuṁ: ‘ambho purisa, yassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosi, jānāsi taṁ pāsādaṁ puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti? Iti puṭṭho ‘n
“Clearly that’s the case, sir.” “Suppose a man was to build a ladder at the crossroads for climbing up to a stilt longhouse. “Clearly that’s the case, sir.” They’d say to him, ‘Worthy man, that stilt longhouse that you’re building a ladder for—do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’ Asked this, he’d say, ‘No.’ They’d say to him, ‘My friend, are you building a ladder for a longhouse that you’ve never even known or seen?’ Asked this, h
人間関係
長部経典
趣旨一致
長
‘ambho purisa, yassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosi, jānāsi taṁ pāsādaṁ, puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti? So evaṁ vadeyya: ‘ayaṁ vā so, āvuso, pāsādo, yassāhaṁ ārohaṇāya nisseṇiṁ karomi, tasseva pāsādassa heṭṭhā’ti. Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tassa purisassa sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? “Addhā kho, bhante, evaṁ sante tassa purisassa sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti. E
‘My friend, that stilt longhouse that you’re building a ladder for—do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’ He’d say, ‘This is that stilt longhouse for which I’m building a ladder, right underneath it.’ What do you think, Poṭṭhapāda? This being so, doesn’t that man’s statement turn out to have a demonstrable basis?” “Clearly that’s the case, sir.” When the Buddha had spoken, Citta Hatthisāriputta said, “Sir, when reincarnated in a sol
人間関係
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趣旨一致
長
Natthi candimasūriyā, natthi candimasūriyānaṁ dassāvī. Ahametaṁ na jānāmi, ahametaṁ na passāmi, tasmā taṁ natthī’ti. Sammā nu kho so, rājañña, vadamāno vadeyyā”ti? “No hidaṁ, bho kassapa. Atthi kaṇhasukkāni rūpāni, atthi kaṇhasukkānaṁ rūpānaṁ dassāvī. Ye te mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā devānaṁ tāvatiṁsānaṁ sahab
moon and sun, and no-one who sees these things. I don’t know it or see it, therefore it doesn’t exist.’ Would they be speaking rightly?” “No, worthy Kassapa. There are such things as dark and bright sights, and one who sees them. Now, as to your friends who are reborn in the company of the gods of the thirty-three after doing good things. And those other things are real, too, as is the one who sees them. So it’s not right to say this: ‘I don’t know it or see it, therefore it doesn’t exist.’” “In
人間関係
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趣旨一致
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“siyā kho pana, bhikkhave, ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha: ‘sammukhībhūto no satthā ahosi, na mayaṁ sakkhimhā bhagavantaṁ sammukhā paṭipucchitun’”ti. Tatiyampi kho te bhikkhū tuṇhī ahesuṁ. Atha kho bhagavā bhikkhū āmantesi: “siyā kho pana, bhikkhave, satthugāravenapi na puccheyyātha. Sahāyakopi, bhikkhave, sahāyakassa ārocetū”ti. Evaṁ vutte, te bhikkhū tuṇhī ahesuṁ. Atha kho āyasmā
“Perhaps even a single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. So ask, mendicants! Don’t regret it later, thinking: ‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’” For a third time, the mendicants kept silent. Then the Buddha said to the mendicants, “Mendicants, perhaps you don’t ask out of respect for the Teacher. So let a friend tell a friend.” When this was said, the mendicants kept si
⚠ 出家者向けの文脈
人間関係
長部経典
趣旨一致
長
“Tena hi, rājañña, upamaṁ te karissāmi, Tattha addasaṁsu pahūtaṁ sāṇasuttaṁ chaḍḍitaṁ, disvā sahāyako sahāyakaṁ āmantesi: ‘yassa kho, samma, atthāya iccheyyāma sāṇaṁ, idaṁ pahūtaṁ sāṇasuttaṁ chaḍḍitaṁ. Tena hi, samma, tvañca sāṇabhāraṁ chaḍḍehi, ahañca sāṇabhāraṁ chaḍḍessāmi, ubho sāṇasuttabhāraṁ ādāya gamissāmā’ti. ‘Ayaṁ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṁ me, tvaṁ pajānāhī’ti. Atha kho so sahāyako sāṇabhāraṁ chaḍḍetvā sāṇasuttabhāraṁ ādiyi. Te yena aññataraṁ gāmapaṭṭaṁ t
“Well then, chieftain, I shall give you a simile. There they saw much sunn hemp thread abandoned. Seeing it, one friend said to the other, ‘This pile of abandoned sunn hemp thread is just what we wanted the hemp for! Well then, dear, let’s abandon our loads of hemp, and both take a load of hemp thread and go on.’ ‘I’ve already carried this load of hemp a long way, and it’s well tied up. It’s good enough for me, you understand.’ So one friend abandoned their load of hemp and picked up a load of h
人間関係
長部経典
趣旨一致
長
‘Ayaṁ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṁ me, tvaṁ pajānāhī’ti. upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti. Atha kho so sahāyako sāṇasuttabhāraṁ chaḍḍetvā sāṇibhāraṁ ādiyi. Te yena aññataraṁ gāmapaṭṭaṁ tenupasaṅkamiṁsu. Tattha addasaṁsu pahūtaṁ khomaṁ chaḍḍitaṁ, disvā …pe… pahūtaṁ khomasuttaṁ chaḍḍitaṁ, disvā … pahūtaṁ khomadussaṁ chaḍḍitaṁ, disvā … pahūtaṁ kappāsaṁ chaḍḍitaṁ, disvā … pahūtaṁ kappāsikasuttaṁ chaḍḍitaṁ, disvā … pahūtaṁ kappāsikadussaṁ chaḍḍ
‘I’ve already carried this load of hemp a long way, and it’s well tied up. It’s good enough for me, you understand.’ For by means of a simile some sensible people understand the meaning of what is said. So one friend abandoned their load of hemp thread and picked up a load of hemp cloth. They went to another deserted village. There they saw a pile of flax, and by turn, linen thread, linen cloth, cotton, cotton thread, cotton cloth,
人間関係
長部経典
趣旨一致
長
“Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti. “Sādhu, vāseṭṭha, te vata, vāseṭṭha, tevijjā brāhmaṇā yaṁ na jānanti, yaṁ na passanti, tassa sahabyatāya maggaṁ desessanti: ‘ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāyā’ti, netaṁ ṭhānaṁ vijjati. Iti pana na kira tevijjehi brāhmaṇehi brahmā sakkhidiṭṭho. Teva tevijjā brāhmaṇā evamāhaṁsu: 2.1. Janapadakalyāṇīupamā Seyyathāpi, vāseṭṭha, puriso evaṁ vadeyya: Tamenaṁ
“Clearly that’s the case, worthy Gotama.” “Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see. But it seems that even though they have not seen the Divinity with their own eyes, they still claim 2.1. The Simile of the Finest Lady in the Land Suppose a man were to say, They’d say to him, ‘My friend, do you desire someone who you’ve never even known or seen?’ Asked this, he’d say, ‘Yes.’ What do you think, Vāseṭṭha?
人間関係
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趣旨一致
長
Te yena so janapado, yena aññataraṁ gāmapaṭṭaṁ tenupasaṅkamiṁsu, tattha addasaṁsu pahūtaṁ sāṇaṁ chaḍḍitaṁ, disvā sahāyako sahāyakaṁ āmantesi: ‘idaṁ kho, samma, pahūtaṁ sāṇaṁ chaḍḍitaṁ, tena hi, samma, tvañca sāṇabhāraṁ bandha, ahañca sāṇabhāraṁ bandhissāmi, ubho sāṇabhāraṁ ādāya gamissāmā’ti. ‘Evaṁ, sammā’ti kho sahāyako sahāyakassa paṭissutvā sāṇabhāraṁ bandhitvā te ubho sāṇabhāraṁ ādāya yena aññataraṁ gāmapaṭṭaṁ tenupasaṅkamiṁsu. Tena kho pana samayena pāyāsi rājañño uparipāsāde divāseyyaṁ upa
They went to that country, and to a certain deserted village. There they saw a pile of abandoned sunn hemp. Seeing it, one friend said to the other, ‘This is a pile of abandoned sunn hemp. Well then, dear, you make up a load of hemp, and I’ll make one too. Let’s both take a load of hemp and go on.’ ‘Yes, dear,’ he said. Carrying their loads of hemp they went to another deserted village. Now at that time the chieftain Pāyāsi had retired to the upper floor of his stilt longhouse for his midday nap
人間関係
長部経典
趣旨一致
長
Iti puṭṭho ‘no’ti vadeyya. Tamenaṁ evaṁ vadeyyuṁ: Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? “Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti. ‘ambho purisa, yaṁ tvaṁ na jānāsi, na passasi, tassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosī’ti? Iti puṭṭho ‘āmā’ti vadeyya. Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? “Addhā kho, bho gotam
Asked this, he’d say, ‘No.’ They’d say to him, doesn’t the statement of those brahmins turn out to have no demonstrable basis?” “Clearly that’s the case, worthy Gotama.” ‘My friend, are you building a ladder for a longhouse that you’ve never even known or seen?’ Asked this, he’d say, ‘Yes.’ What do you think, Vāseṭṭha? This being so, doesn’t that man’s statement turn out to have no demonstrable basis?” “Clearly that’s the case, worthy Gotama.” “In the same way,
人間関係
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趣旨一致
長
“Asuci, bho kassapa, gūthakūpo asuci ceva asucisaṅkhāto ca duggandho ca duggandhasaṅkhāto ca jeguccho ca jegucchasaṅkhāto ca paṭikūlo ca paṭikūlasaṅkhāto cā”ti. Seyyathāpi, rājañña, puriso gūthakūpe sasīsakaṁ nimuggo assa. “Evameva kho, rājañña, manussā devānaṁ asucī ceva asucisaṅkhātā ca, duggandhā ca duggandhasaṅkhātā ca, jegucchā ca jegucchasaṅkhātā ca, paṭikūlā ca paṭikūlasaṅkhātā ca. Yojanasataṁ kho, rājañña, manussagandho deve ubbādhati. Kiṁ pana te mittāmaccā ñātisālohitā pāṇātipātā paṭiv
Because that sewer is filthy, stinking, disgusting, and repulsive, and it’s regarded as such.” Suppose there were a man sunk over his head in a sewer. “In the same way, chieftain, to the gods, human beings are filthy, stinking, disgusting, and repulsive, and are regarded as such. The smell of humans reaches the gods even a hundred leagues away. What then of your friends and colleagues, relatives and kin who are reborn in a higher realm after doing good things? Will they come back to tell you tha
人間関係
長部経典
趣旨一致
長
Jayaṁ veraṁ pasavati, jino vittamanusocati, sandiṭṭhikā dhanajāni, sabhāgatassa vacanaṁ na rūhati, mittāmaccānaṁ paribhūto hoti, āvāhavivāhakānaṁ apatthito hoti: ‘akkhadhutto ayaṁ purisapuggalo nālaṁ dārabharaṇāyā’ti. Ime kho, gahapatiputta, cha ādīnavā jūtappamādaṭṭhānānuyoge. 9. Pāpamittatāya cha ādīnavā Cha khome, gahapatiputta, ādīnavā pāpamittānuyoge. Ye dhuttā, ye soṇḍā, ye pipāsā, ye nekatikā, ye vañcanikā, ye sāhasikā. Tyāssa mittā honti te sahāyā. Ime kho, gahapatiputta, cha ādīnavā pāp
Victory breeds enmity. The loser mourns their money. There is immediate loss of wealth. A gambler’s word carries no weight in public assembly. Friends and colleagues treat them with contempt. And no-one wants to marry a gambler, for they think: ‘This individual is a gambler—they’re not able to support a partner.’ These are the six drawbacks of habitually gambling. 9. Six Drawbacks of Bad Friends There are these six drawbacks of bad friends. You become friends and companions with those who are ad
人間関係
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Atha kho, bhaggava, sā parisā aññataraṁ purisaṁ āmantesi: ‘Ehi tvaṁ, bho purisa, yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkama. upasaṅkamitvā acelaṁ pāthikaputtaṁ evaṁ vadehi: Evaṁ, bhoti kho, bhaggava, so puriso tassā parisāya paṭissutvā yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. upasaṅkamitvā acelaṁ pāthikaputtaṁ etadavoca: Evaṁ vutte, bhaggava, acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāp
and instructed a man, ‘Come, my friend, go to see Pāṭikaputta at the Pale-Moon Ebony Trunk Monastery and say to him, ‘Yes, worthy sir,’ replied that man, and delivered the message. When he had spoken, Pāṭikaputta said: ‘I’m coming, respectable sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat. Then that man said to Pāṭikaputta, ‘What’s up, Reverend Pāṭikaputta? Is your bottom stuck to the bench, or is the bench stuck to your bottom? You say “I’m coming, respectable sir,
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趣旨一致
長
Atītena paṭisantharati, anāgatena paṭisantharati, niratthakena saṅgaṇhāti, paccuppannesu kiccesu byasanaṁ dasseti. Imehi kho, gahapatiputta, catūhi ṭhānehi vacīparamo amitto mittapatirūpako veditabbo. Catūhi kho, gahapatiputta, ṭhānehi anuppiyabhāṇī amitto mittapatirūpako veditabbo. Pāpakampissa anujānāti, kalyāṇampissa anujānāti, sammukhāssa vaṇṇaṁ bhāsati, parammukhāssa avaṇṇaṁ bhāsati. Imehi kho, gahapatiputta, catūhi ṭhānehi anuppiyabhāṇī amitto mittapatirūpako veditabbo. Catūhi kho, gahapat
They’re hospitable in the past. They’re hospitable in the future. They’re full of meaningless pleasantries. When something needs doing in the present they point to their own misfortune. You can recognize a fake friend who’s all talk on these four grounds. You can recognize a fake friend who’s a flatterer on four grounds. They support you equally in doing bad and doing good. They praise you to your face, and put you down behind your back. You can recognize a fake friend who’s a flatterer on these
人間関係
長部経典
趣旨一致
長
Guyhamassa ācikkhati, guyhamassa parigūhati, āpadāsu na vijahati, jīvitaṁpissa atthāya pariccattaṁ hoti. Imehi kho, gahapatiputta, catūhi ṭhānehi samānasukhadukkho mitto suhado veditabbo. Catūhi kho, gahapatiputta, ṭhānehi atthakkhāyī mitto suhado veditabbo. Pāpā nivāreti, kalyāṇe niveseti, assutaṁ sāveti, saggassa maggaṁ ācikkhati. Imehi kho, gahapatiputta, catūhi ṭhānehi atthakkhāyī mitto suhado veditabbo. Catūhi kho, gahapatiputta, ṭhānehi anukampako mitto suhado veditabbo. Abhavenassa na nan
They tell you secrets. They keep your secrets. They don’t abandon you in times of trouble. They’d even give their life for your welfare. You can recognize a good-hearted friend who’s the same in good times and bad on these four grounds. You can recognize a good-hearted friend who’s a counselor on four grounds. They keep you from doing bad. They support you in doing good. They teach you what you do not know. They explain the path to heaven. You can recognize a good-hearted friend who’s a counselo
経典データの出典: SuttaCentral（CC0ライセンス）