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怒り
ダンマパダ（法句経）
趣旨一致
中
Yo ve uppatitaṁ kodhaṁ, rathaṁ bhantaṁva vāraye; Tamahaṁ sārathiṁ brūmi, rasmiggāho itaro jano.
When anger surges like a lurching chariot, keep it in check. That’s what I call a charioteer; others just hold the reins.
怒り(いかり)が暴走する車(くるま)のごとく激しく湧き起こるとき、それを制御する者こそ、真の御者(ぎょしゃ)と呼ぶに値する。手綱(たづな)を握るのみの者は、御者の名に値しない。
怒り
ダンマパダ（法句経）
趣旨一致
中
Akkodhena jine kodhaṁ, asādhuṁ sādhunā jine; Jine kadariyaṁ dānena, saccenālikavādinaṁ.
Defeat anger with kindness, villainy with virtue, stinginess with giving, and lies with truth.
怒り(いかり)は慈愛(じあい)をもって克服(こくふく)し、悪行(あくぎょう)は徳(とく)をもって制(せい)し、慳吝(けんりん)は布施(ふせ)をもって超(こ)え、虚偽(きょぎ)は真諦(しんたい)をもって滅(めっ)すべし。
怒り
ダンマパダ（法句経）
趣旨一致
中
Saccaṁ bhaṇe na kujjheyya, dajjā appampi yācito; Etehi tīhi ṭhānehi, gacche devāna santike.
Speak the truth, do not be angry, and give when asked, if only a little. By these three means, you may enter the presence of the gods.
真実(しんじつ)を語り、忿怒(ふんぬ)を抱かず、求められたならばたとえ僅かなりとも施(ほどこ)しを与えよ。この三つの行いによりて、汝(なんじ)は天神(てんじん)の御前(みまえ)に近づくことを得(う)るであろう。
怒り
ダンマパダ（法句経）
趣旨一致
中
Ahiṁsakā ye munayo, niccaṁ kāyena saṁvutā; Te yanti accutaṁ ṭhānaṁ, yattha gantvā na socare.
Those harmless sages, always restrained in body, go to the state that does not pass, where there is no sorrow.
身(み)を常に慎(つつし)み、害(がい)をなさぬ聖賢(せいけん)たちは、憂悲(うひ)の滅(めっ)したる不滅(ふめつ)の境地(きょうち)へと至(いた)るのである。
怒り
ダンマパダ（法句経）
趣旨一致
中
Sadā jāgaramānānaṁ, ahorattānusikkhinaṁ; Nibbānaṁ adhimuttānaṁ, atthaṁ gacchanti āsavā.
Always wakeful, practicing night and day, focused only on extinguishment, their defilements come to an end.
常に目覚め、昼夜を問わず修行に励み、ひとえに涅槃(ねはん)のみを志す者は、その煩悩(ぼんのう)ことごとく滅(めっ)し尽くされるであろう。
怒り
ダンマパダ（法句経）
趣旨一致
中
Porāṇametaṁ atula, netaṁ ajjatanāmiva; Nindanti tuṇhimāsīnaṁ, nindanti bahubhāṇinaṁ; Mitabhāṇimpi nindanti, natthi loke anindito.
It’s always been this way, Atula, it’s not just today. They blame you when you’re silent, they blame you when you speak a lot, and even when you speak just right: no-one in the world escapes blame.
これは昔よりそうであった、アトゥラよ、今日に始まったことではない。黙しておれば謗(そし)られ、多く語れば謗られ、また程よく語ってもなお謗られる。この世において、誹謗(ひぼう)を免れる者は誰一人としていないのである。
怒り
ダンマパダ（法句経）
趣旨一致
中
Kāyappakopaṁ rakkheyya, kāyena saṁvuto siyā; Kāyaduccaritaṁ hitvā, kāyena sucaritaṁ care.
Guard against ill-tempered deeds, be restrained in body. Giving up bad bodily conduct, conduct yourself well in body.
怒(いか)りに任せた身の行い(おこない)を慎(つつし)み、身(み)を律(りっ)せよ。身による悪行(あくぎょう)を捨(す)て去(さ)り、身の善行(ぜんぎょう)に努(つと)めよ。
怒り
ダンマパダ（法句経）
趣旨一致
中
Vacīpakopaṁ rakkheyya, vācāya saṁvuto siyā; Vacīduccaritaṁ hitvā, vācāya sucaritaṁ care.
Guard against ill-tempered words, be restrained in speech. Giving up bad verbal conduct, conduct yourself well in speech.
怒(いか)りに満ちた言葉を慎み、語(ご)業(ごう)において自らを律せよ。悪しき口業(くごう)を捨て去り、言葉の上において善き行いを為(な)すべし。
怒り
長部経典
趣旨一致
長
Evaṁ kho, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo dhammadīpo dhammasaraṇo anaññasaraṇo. 9. Bhikkhunoāyuvaṇṇādivaḍḍhanakathā Gocare, bhikkhave, caratha sake pettike visaye. Kiñca, bhikkhave, bhikkhuno vaṇṇasmiṁ? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Idaṁ kho, bhikkhave, bhikkhuno vaṇṇasmiṁ. Kiñca, bhikkhave, bhikkhuno sukhasmiṁ? Idha, bhikkhave, bhikkhu vivi
That’s how a mendicant lives as their own island, their own refuge, with no other refuge. That’s how they let the teaching be their island and their refuge, with no other refuge. 9. On Long Life and Beauty for Mendicants Mendicants, you should roam inside your own territory, the domain of your fathers. And what is beauty for a mendicant? It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the sl
⚠ 出家者向けの文脈
怒り
長部経典
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Yepissa ahesuṁ dāsāti vā pessāti vā kammakarāti vā, tepi na daṇḍatajjitā na bhayatajjitā na assumukhā rudamānā parikammāni akaṁsu. Atha kho ye icchiṁsu, te akaṁsu, ye na icchiṁsu, na te akaṁsu; yaṁ icchiṁsu, taṁ akaṁsu, yaṁ na icchiṁsu, na taṁ akaṁsu. Sappitelanavanītadadhimadhuphāṇitena ceva so yañño niṭṭhānamagamāsi. Atha kho, brāhmaṇa, khattiyā ānuyantā negamā ceva jānapadā ca, amaccā pārisajjā negamā ceva jānapadā ca, brāhmaṇamahāsālā negamā ceva jānapadā ca, gahapatinecayikā negamā ceva jān
No bondservants, servants, or workers did their jobs under threat of punishment and danger, weeping with tearful faces. Those who wished to work did so, while those who did not wish to did not. They did the work they wanted to, and did not do what they didn’t want to. The sacrifice was completed with just ghee, oil, butter, curds, honey, and molasses. Then the aristocrat vassals, ministers and councillors, well-to-do brahmins, and well-off householders came to the king bringing abundant wealth a
⚠ 自己責任論に誤解されやすい
怒り
長部経典
趣旨一致
長
Idaṁ kho, tāta, taṁ ariyaṁ cakkavattivattan’ti. 2.2. Cakkaratanapātubhāva Atha kho, bhikkhave, rājā khattiyo muddhābhisitto uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā vāmena hatthena bhiṅkāraṁ gahetvā dakkhiṇena hatthena cakkaratanaṁ abbhukkiri: ‘pavattatu bhavaṁ cakkaratanaṁ, abhivijinātu bhavaṁ cakkaratanan’ti. Atha kho taṁ, bhikkhave, cakkaratanaṁ puratthimaṁ disaṁ pavatti, anvadeva rājā cakkavattī saddhiṁ caturaṅginiyā senāya. Yasmiṁ kho pana, bhikkhave, padese cakkaratanaṁ patiṭṭhāsi, tattha
This is the noble duty of a wheel-turning monarch.’ 2.2. The Wheel-Treasure Appears Then the anointed king, rising from his seat and arranging his robe over one shoulder, took a ceremonial vase in his left hand and besprinkled the wheel-treasure with his right hand, saying, ‘Roll forth, O wheel-treasure! Triumph, O wheel-treasure!’ Then the wheel-treasure rolled towards the east. And the king followed it together with his army of four divisions. In whatever place the wheel-treasure stood still,
怒り
長部経典
趣旨一致
長
Atha kho taṁ, bhikkhave, cakkaratanaṁ puratthimaṁ samuddaṁ ajjhogāhetvā paccuttaritvā dakkhiṇaṁ disaṁ pavatti …pe… Yasmiṁ kho pana, bhikkhave, padese cakkaratanaṁ patiṭṭhāsi, tattha rājā cakkavattī vāsaṁ upagacchi saddhiṁ caturaṅginiyā senāya. Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno, te rājānaṁ cakkavattiṁ upasaṅkamitvā evamāhaṁsu: ‘ehi kho, mahārāja, svāgataṁ te, mahārāja, sakaṁ te, mahārāja, anusāsa, mahārājā’ti. Rājā cakkavattī evamāha: ‘pāṇo na hantabbo, adinnaṁ nādātabbaṁ, kāmesu
Then the wheel-treasure, having plunged into the eastern ocean and emerged again, rolled towards the south. … In whatever place the wheel-treasure stood still, there the king came to stay together with his army. And any opposing rulers of the northern quarter came to the wheel-turning monarch and said, ‘Come, great king! Welcome, great king! We are yours, great king, instruct us.’ The wheel-turning monarch said, ‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not
怒り
長部経典
趣旨一致
長
bhūtena vakkhāmi no abhūtena, saṇhena vakkhāmi no pharusena, atthasaṁhitena vakkhāmi no anatthasaṁhitena, mettacittena vakkhāmi no dosantarenāti. Codakena, āvuso, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ upaṭṭhapetvā paro codetabbo. Pañca padhāniyaṅgāni. Idhāvuso, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato, lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. Appābādho hoti appātaṅ
I will speak truthfully, not falsely. I will speak gently, not harshly. I will speak beneficially, not harmfully. I will speak lovingly, not from secret hate. A mendicant who wants to accuse another should first establish these five things in themselves. <em>Five factors that support meditation:</em> A mendicant has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for th
⚠ 出家者向けの文脈
怒り
長部経典
趣旨一致
長
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena veḷuvagāmako tadavasari. Tatra sudaṁ bhagavā veḷuvagāmake viharati. Tatra kho bhagavā bhikkhū āmantesi: “etha tumhe, bhikkhave, samantā vesāliṁ yathāmittaṁ yathāsandiṭṭhaṁ yathāsambhattaṁ vassaṁ upetha. Ahaṁ pana idheva veḷuvagāmake vassaṁ upagacchāmī”ti. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliṁ yathāmittaṁ yathāsandiṭṭhaṁ yathāsambhattaṁ vassaṁ upagacchiṁsu. Bhagavā pana tattheva veḷuvagāmake vassaṁ upagacchi. Atha
Then the Buddha together with a large Saṅgha of mendicants arrived at the little village of Beluva, and stayed there. There the Buddha addressed the mendicants: “Mendicants, please enter the rainy season residence with whatever friends or acquaintances you have around Vesālī. I’ll commence the rainy season residence right here in the little village of Beluva.” “Yes, sir,” those mendicants replied. They did as the Buddha said, while the Buddha commenced the rainy season residence right there in t
⚠ 出家者向けの文脈
怒り
長部経典
趣旨一致
長
Atha kho bhagavā sakkaṁ devānamindaṁ gāthāya ajjhabhāsi: “Puccha vāsava maṁ pañhaṁ, yaṁ kiñci manasicchasi; Tassa tasseva pañhassa, ahaṁ antaṁ karomi te”ti. Paṭhamabhāṇavāro niṭṭhito. Atha kho sakko devānamindo pañcasikhaṁ gandhabbadevaputtaṁ āmantesi: “ayaṁ, tāta pañcasikha, bhagavā magadhesu viharati pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ. Yadi pana, tāta pañcasikha, mayaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyāma arahantaṁ sammāsambuddh
So the Buddha addressed Sakka in verse: “Ask me your question, Vāsava, whatever you want. I’ll solve each and every question you have.” The first recitation section is finished. Then Sakka addressed the centaur Pañcasikha, “Dear Pañcasikha, the Buddha is staying in the land of the Magadhans at Indra’s hill cave. What if we were to go and see that Blessed One, the perfected one, the fully awakened Buddha?” “Yes, lord,” replied the centaur Pañcasikha. Taking his arched harp made from the pale timb
⚠ 出家者向けの文脈
怒り
長部経典
趣旨一致
中
Vāmūru saja maṁ bhadde, saja maṁ mandalocane; Palissaja maṁ kalyāṇi, etaṁ me abhipatthitaṁ. Appako vata me santo, Yena jātāsi kalyāṇī, kāmo vellitakesiyā; Anekabhāvo samuppādi, arahanteva dakkhiṇā. Yaṁ me atthi kataṁ puññaṁ,
Come on, my Bhaddā, hold me, fair of thighs! Embrace me, maid of captivating eyes! Take me in your arms, my lovely lady, that’s all I’d ever want or could desire. Ah, then my desire was such a small thing, through whom was born a lady so fine, my sweet, with your curling wavy hair; now, like to arahants an offering, it’s grown so very much from there. Whatever the merit I have forged
⚠ 出家者向けの文脈
怒り
長部経典
趣旨一致
長
Puna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. So yaṁ deti taṁ paccāsīsati. ‘kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontassa kāyo kilamissati, handāhaṁ nipajjāmī’ti. Tassa sutaṁ hoti: ‘brahmakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhā
Next, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. Whatever they give they expect back. ‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’ And they’ve heard: ‘The gods of the Divinity’s host are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the Divi
⚠ 自己責任論に誤解されやすい
怒り
長部経典
趣旨一致
長
Tassa bhagavā pañhaṁ puṭṭho byākāsi: “Issāmacchariyasaṁyojanā kho, devānaminda, devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā, te: ‘averā adaṇḍā asapattā abyāpajjā viharemu averino’ti iti ca nesaṁ hoti, atha ca pana saverā sadaṇḍā sasapattā sabyāpajjā viharanti saverino”ti. Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi. Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi: Atha kho sakko devānamindo pañcasikhaṁ gandhabbaputtaṁ āmantesi: “yaṁ kiñci samudayad
And the Buddha answered him: “Lord of gods, the fetters of jealousy and stinginess bind the gods, humans, titans, dragons, centaurs—and any of the other diverse creatures— so that, though they wish to be free of enmity, violence, hostility, and hate, they still have enmity, violence, hostility, and hate.” Such was the Buddha’s answer to Sakka. Delighted, Sakka approved and agreed with what the Buddha said, saying, Then Sakka addressed the centaur Pañcasikha, “Everything that has a beginning has
怒り
長部経典
趣旨一致
長
Tasmiṁ anekadhātunānādhātusmiṁ loke yaṁ yadeva sattā dhātuṁ abhinivisanti, taṁ tadeva thāmasā parāmāsā abhinivissa voharanti: ‘idameva saccaṁ moghamaññan’ti. Tasmā na sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti. “Sabbeva nu kho, mārisa, samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti? “Ejā, bhante, rogo, ejā gaṇḍo, ejā sallaṁ, ejā imaṁ purisaṁ parikaḍḍhati tassa tasseva bhavassa abhinibbattiyā. “Yesvāhaṁ, bhante, maññāmi samaṇa
Whatever element sentient beings insist on in this world of many and diverse elements, they obstinately stick to it, insisting that: ‘This is the only truth, anything else is futile.’ That’s why not all ascetics and brahmins have a single doctrine, ethics, desire, and attachment.” “Good fellow, have all ascetics and brahmins reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal?” “Turbulence, sir, is a disease, a boil, a dart. Turbulence d
怒り
長部経典
趣旨一致
長
pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi. Idhāvuso, bhikkhu sīlavā hoti. Pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. Dasa ariyavāsā. Idhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāv
refraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view. Firstly, a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. <em>Ten abodes of the noble ones:</em> A mendicant has given up five factors, possesses six factors,
⚠ 出家者向けの文脈
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