AIブッダ 禅 経典データベース

以下は、相応部経典（SN10.2）の翻訳です。 --- あるとき、世尊は王舎城の耆闍崛山（ぎじゃくつせん）の近くに留まっておられた。そのとき、名のみサッカと呼ばれる夜叉が世尊のもとに近づき、偈をもって申し上げた。「あなたはすべての束縛を捨て、完全に解脱されました。されば、沙門よ、他者を教え導くことはあなたにとって益なきことではないでしょうか。」 世尊はお答えになった。「サッカよ、人々がいかなる縁によって集い来るかをどのように説こうとも、智慧ある者が他者を慈しみの心をもって顧みないことは、ふさわしからぬことである。もし清澄にして揺るぎなき心をもって他者を教え導くならば、その慈悲と――」

いっさいの生きとし生けるものは、幸福であれ、安穏であれ、安楽であれ。

母が己の命をかけて、ただ一人の子を護るように、すべての生きとし生けるものに対しても、限りなき慈しみの心を起こすべし。

全世界に対して無量の慈しみの心を起こすべし。上に下に横に、障りなく怨みなく敵意なく。

said Venerable Mettagū,

Anthology of Discourses 1.8 The Discourse on Love

Anthology of Discourses 5.5 The Questions of Mettagū

easy to speak to, gentle and humble; Avoiding harmful views, virtuous, accomplished in insight, with desire for sensual pleasures dispelled, they never return to a womb again. content and unburdensome, unbusied, living lightly, alert, with senses calmed, courteous, not fawning on families. Let them not do the slightest thing that others who are wise would blame. May they be happy and safe! May al

“Yes, worthy sir,” they replied. They praised chastity and morality, integrity, tenderness, and fervor, gentleness and harmlessness, and also patience. He who was supreme among them, godlike, staunchly vigorous, did not engage in sex even in a dream. Training in line with their duties, many smart people here praised chastity and morality, and also patience. They begged for rice, bedding, clothes,

かつて殺人者であったわたしは、今は害意をもたぬ者となった。殺生をしていたわたしは、今は一切の生き物を害さない。かつて「指の首飾り」と呼ばれたわたしを、今は見よ。仏の教えに帰依したのだ。

The Book of the Ones Chapter Ten Mettaji Homage to that Blessed One, the glorious Sakyan! Having reached the best, he beautifully taught the best teaching.

The Book of the Ones Chapter Eleven Saṅgharakkhita Even on retreat he doesn’t heed the counsel of the one with supreme compassion for his welfare. He lives with unrestrained faculties, like a young deer in the woods.

The Book of the Twos Chapter Two Mahācunda It’s from eagerness to learn that learning grows; when you’re learned, wisdom grows; by wisdom, you know the goal; knowing the goal brings happiness. You should frequent remote lodgings and practice to be released from fetters. If you don’t find enjoyment there, live in the Saṅgha, self-protected and mindful.

The Book of the Threes Chapter One Upāli One newly gone forth, who has left their home out of faith, should mix with spiritual friends, who are tireless and pure of livelihood. One newly gone forth, who has left their home out of faith, a mendicant staying in the Saṅgha, being wise, would train in monastic discipline. One newly gone forth, who has left their home out of faith, skilled in what is appropriate and what is not, would wander undistracted.

The Book of the Fours Chapter One Dhammika “Dhamma surely protects <j>one who practices Dhamma; the teaching brings happiness when practiced well. This is the benefit of practicing Dhamma: one doesn’t go to a bad destination. It’s not the case that Dhamma <j>and what is not Dhamma lead to the same results. What is not Dhamma leads to hell, while Dhamma takes you to a good place. So you should rouse up enthusiasm for the teachings; The disciples of the best of Holy Ones <j>are firm in the teachin

大慈は衆生に楽を与え、大悲は衆生の苦を抜く。

They return the favor to you. And they have compassion for you, As a mother for her own child. The person the gods have compassion for Always has good fortune.” The Buddha then got up from his seat and left. But Sunidha and Vassakāra followed behind him, thinking, “Whatever gate the ascetic Gotama leaves from, we’ll name the Gotama Gate. Whatever ford he uses to cross the river Ganges, we’ll name the Gotama Ford.” And so the gate through which he left was named the Gotama Gate.

The most senior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say: ‘I invite the Sangha to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends. For the second time, I invite the Sangha to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends. For the third time, I invite the Sangha to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends.’

And he should be told to come. He should then arrange his upper robe over one shoulder, pay respect at the feet of the monks, squat on his heels, and raise his joined palms. He should then ask for the full ordination: ‘Venerables, I ask the Sangha for the full ordination. Please lift me up out of compassion. For the second time, venerables, I ask the Sangha for the full ordination. Please lift me up out of compassion. For the third time, venerables, I ask the Sangha for the full ordination. Please lift me up out of compassion.’ A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen.

Go wandering, monks, for the benefit and happiness of humanity, out of compassion for the world, for the good, benefit, and happiness of gods and humans. You should each go a different way. Proclaim the Teaching that is good in the beginning, good in the middle, and good in the end, that has a true goal and is well articulated. Set out the perfectly complete and pure spiritual life. There are beings with little dust in their eyes who are ruined because of not hearing the Teaching. There will be those who understand. I too will go to Uruvelā, to Senānigama, to proclaim the Teaching.” Then the Lord of Death, the Evil One, went up to the Buddha and spoke to him in verse: “You’re bound by all snares, Both human and divine. You’re bound by the great bond: You’re not free from me, monastic.”