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Tikanipāta Tatiyavagga Puttasutta Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: “Tayome, bhikkhave, puttā santo saṁvijjamānā lokasmiṁ. Katame tayo? Atijāto, anujāto, avajātoti. Kathañca, bhikkhave, putto atijāto hoti? Idha, bhikkhave, puttassa mātāpitaro honti— na buddhaṁ saraṇaṁ gatā, na dhammaṁ saraṇaṁ gatā, na saṅghaṁ saraṇaṁ gatā; pāṇātipātā appaṭiviratā, adinnādānā appaṭiviratā, kāmesumicchācārā appaṭiviratā, musāvādā appaṭiviratā, surāmerayamajjapamādaṭṭhānā appaṭiviratā, dussīlā pāpadha
The Book of the Threes Chapter Three A Child This was said by the Buddha, the Perfected One: that is what I heard. “These three kinds of children are found in the world. What three? One who betters their birth, one who equals their birth, one who fails their birth. And how does a child better their birth? It’s when a child’s parents have not gone for refuge to the Buddha, the teaching, and the Saṅgha. They kill living creatures, steal, commit sexual misconduct, lie, and consume beer, wine, and l
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イティヴッタカ
趣旨一致
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Tikanipāta Tatiyavagga Sukhapatthanāsutta Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṁ. “Tīṇimāni, bhikkhave, sukhāni patthayamāno sīlaṁ rakkheyya paṇḍito. Katamāni tīṇi? Pasaṁsā me āgacchatūti sīlaṁ rakkheyya paṇḍito, bhogā me uppajjantūti sīlaṁ rakkheyya paṇḍito, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmīti sīlaṁ rakkheyya paṇḍito. Imāni kho, bhikkhave, tīṇi sukhāni patthayamāno sīlaṁ rakkheyya paṇḍito”ti. Etamatthaṁ
The Book of the Threes Chapter Three Wishing for Happiness This was said by the Buddha, the Perfected One: that is what I heard. This too is a matter that was spoken by the Blessed One: that is what I heard. “Mendicants, an astute person who wishes for three kinds of happiness should take care of their ethics. What three? ‘May I be be praised!’ ‘May I become rich!’ ‘When my body breaks up, after death, may I be reborn in a good place, a heavenly realm!’ An astute person who wishes for these thr
⚠ 希死念慮の場面では使わない
家族
クッダカパータ
趣旨一致
中
Mātāpituupaṭṭhānaṁ, puttadārassa saṅgaho; Anākulā ca kammantā, etaṁ maṅgalamuttamaṁ. Dānañca dhammacariyā ca, ñātakānañca saṅgaho;
Caring for mother and father, kindness to children and partners, and unstressful work: this is the highest blessing. Giving and righteous conduct, kindness to relatives,
⚠ 自己責任論に誤解されやすい
家族
クッダカパータ
趣旨一致
中
Cetiyamhi ca saṅghe vā, Mātari pitari cāpi, atho jeṭṭhamhi bhātari. Eso nidhi sunihito, ajeyyo anugāmiko; Pahāya gamanīyesu,
At a shrine or with the Saṅgha, with mother or father, or else an elder sibling, those savings are kept safe, they stay with you, undecaying. We must go on leaving all behind,
家族
クッダカパータ
趣旨一致
中
Na paro paraṁ nikubbetha, Nātimaññetha katthaci na kañci; Byārosanā paṭighasañña, Nāññamaññassa dukkhamiccheyya. Mātā yathā niyaṁ puttam Āyusā ekaputtamanurakkhe;
Let none deceive another, nor look down on anyone anywhere. Though provoked or aggrieved, let them not wish pain on each other. Even as a mother would protect with her life her child, her only child,
家族
中部経典
趣旨一致
長
Puna caparaṁ, bhante, rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatayopi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. Idha panāhaṁ, bhante, bhikkhū passāmi samagge sammodamāne avivadamāne khīrodakībhūte aññamaññaṁ piyacakkhūhi sampassante viharante. Na kho panāhaṁ, bhante, ito bahidd
Furthermore, kings fight with kings, aristocrats fight with aristocrats, brahmins fight with brahmins, householders fight with householders. A mother fights with her child, child with mother, father with child, and child with father. Brother fights with brother, brother with sister, sister with brother, and friend fights with friend. But here I see the mendicants living in harmony, appreciating each other, without dispute, blending like milk and water, and regarding each other with kindly eyes.
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‘So abrahmacariyavāso ayan’ti iti viditvā tasmā brahmacariyā nibbijja pakkamati. ‘ayaṁ kho bhavaṁ satthā evaṁvādī evaṁdiṭṭhi— Sace imassa bhoto satthuno saccaṁ vacanaṁ, akatena me ettha kataṁ, avusitena me ettha vusitaṁ. Ubhopi mayaṁ ettha samasamā sāmaññaṁ pattā, yo cāhaṁ na vadāmi ‘ubhinnaṁ kurutaṁ na karīyati pāpan’ti. Atirekaṁ kho panimassa bhoto satthuno naggiyaṁ muṇḍiyaṁ ukkuṭikappadhānaṁ kesamassulocanaṁ, yohaṁ puttasambādhasayanaṁ ajjhāvasanto kāsikacandanaṁ paccanubhonto mālāgandhavilep
This negates the spiritual life.’ Realizing this, they leave disappointed. ‘This teacher has such a doctrine and view. If what that teacher says is true, both I who have not accomplished this and one who has accomplished it have attained exactly the same level. Yet I’m not one who says that when both of us act, nothing wrong is done. But it’s superfluous for this teacher to go nude, bald, persisting in squatting, tearing out their hair and beard. For I’m living at home with my children, using sa
家族
中部経典
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‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. So kho ahaṁ, aggivessana, aparena samayena daharova samāno, susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā, akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaj
‘Life at home is cramped and dirty, life gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ Some time later, while still with pristine black hair, blessed with youth, in the prime of life—though my mother and father wished otherwise, weeping with tearful faces—I shaved off my hair and beard, dressed
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“Idha, sandaka, ekacco satthā evaṁvādī hoti evaṁdiṭṭhi: Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’ti. ‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṁ puriso yadā kālaṁ karoti, pathavī pathavīk
“Sandaka, take a certain teacher who has this doctrine and view: Both the foolish and the astute are annihilated and destroyed when their body breaks up, and they don’t exist after death.’ ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describe
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Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā evaṁ pajānanti: ‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo; idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. ‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucc
And many of my disciples meditate on that having attained perfection and consummation of insight. Furthermore, I have explained to my disciples a practice that they use to understand this: ‘This body of mine is formed. It’s made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. And this consciousness of mine is attached to it, tied to it.’ And many of my disciples m
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Lohitañhetaṁ, bhikkhave, ariyassa vinaye yadidaṁ mātuthaññaṁ. Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṁ paripākamanvāya yāni tāni kumārakānaṁ kīḷāpanakāni tehi kīḷati, seyyathidaṁ—vaṅkakaṁ ghaṭikaṁ mokkhacikaṁ ciṅgulakaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ. Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṁ paripākamanvāya pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti— cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, sotaviññeyyehi saddehi …
For mother’s milk is regarded as blood in the training of the Noble One. That boy grows up and his faculties mature. He accordingly plays childish games such as toy plows, tipcat, somersaults, pinwheels, toy measures, toy carts, and toy bows. That boy grows up and his faculties mature further. He accordingly amuses himself, supplied and provided with the five kinds of sensual stimulation. Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds kn
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Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa vācātipi na hoti, kuto pana pāpakaṁ vācaṁ bhāsissati, aññatra roditamattā. Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa saṅkappotipi na hoti, kuto pana pāpakaṁ saṅkappaṁ saṅkappissati, aññatra vikūjitamattā. Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa ājīvotipi na hoti, kuto pana pāpakaṁ ājīvaṁ ājīvissati, aññatra mātuthaññā. Evaṁ sante kho, thapati, daharo kumāro mando uttānaseyyako sampannakusalo bhavissati
And a little baby doesn’t even have a concept of ‘speech’, so how could they possibly speak bad words, aside from just crying? And a little baby doesn’t even have a concept of ‘thought’, so how could they possibly think bad thoughts, aside from just whimpering? And a little baby doesn’t even have a concept of ‘livelihood’, so how could they possibly earn a living by bad livelihood, aside from their mother’s breast? If what Uggāhamāna says is true, a little baby boy is an invincible ascetic—accom
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yo evaṁ nu kho so khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṁ ādāya aggi abhinibbatto, tejo pātukato, so eva nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṁ kātuṁ; “Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: “Taṁ kiṁ maññasi, assalāyana, idha khattiyakumāro brāhmaṇakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha; yo so khatti
Would only the fire produced by the high class people with good quality wood have flames, color, and radiance, and be usable as fire, “Even though you say this, still the brahmins maintain their belief.” “What do you think, Assalāyana? Suppose an aristocrat boy was to sleep with a brahmin girl, and they had a child. Would that child be called an aristocrat after the father or a brahmin after the mother?” “They could be called either.” “What do you think, Assalāyana? Suppose a brahmin boy was to
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“Taṁ kiṁ maññasi, assalāyana, idha vaḷavaṁ gadrabhena sampayojeyyuṁ, tesaṁ sampayogamanvāya kisoro jāyetha; yo so vaḷavāya gadrabhena kisoro uppanno, siyā so mātupi sadiso pitupi sadiso, ‘asso’tipi vattabbo ‘gadrabho’tipi vattabbo”ti? “Kuṇḍañhi so, bho gotama, assataro hoti. Idaṁ hissa, bho gotama, nānākaraṇaṁ passāmi; amutra ca panesānaṁ na kiñci nānākaraṇaṁ passāmī”ti. “Taṁ kiṁ maññasi, assalāyana, idhāssu dve māṇavakā bhātaro sodariyā, eko ajjhāyako upanīto eko anajjhāyako anupanīto. Kamettha
“What do you think, Assalāyana? Suppose a mare were to couple with a donkey, and she gave birth to a mule. Would that mule be called a horse after the mother or a donkey after the father?” “It’s a mule, as it is a crossbreed. I see the difference in this case, but not in the previous cases.” “What do you think, Assalāyana? Suppose there were two young students who were brothers who had shared a womb. One was an educated reciter, while the other was not an educated reciter. Who would the brahmins
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Rājā, bhikkhave, cakkavattī imāya catutthāya iddhiyā samannāgato hoti. Rājā, bhikkhave, cakkavattī imāhi catūhi iddhīhi samannāgato hoti. Seyyathāpi, bhikkhave, pitā puttānaṁ piyo hoti manāpo; Raññopi, bhikkhave, cakkavattissa brāhmaṇagahapatikā piyā honti manāpā. Seyyathāpi, bhikkhave, pitu puttā piyā honti manāpā; Bhūtapubbaṁ, bhikkhave, rājā cakkavattī caturaṅginiyā senāya uyyānabhūmiṁ niyyāsi. Atha kho, bhikkhave, brāhmaṇagahapatikā rājānaṁ cakkavattiṁ upasaṅkamitvā evamāhaṁsu: ‘ataramāno, d
This is the fourth blessing. These are the four blessings possessed by a wheel-turning monarch. as a father is to his children. And the brahmins and householders are as dear to the wheel-turning monarch as children are to their father. Once it so happened that a wheel-turning monarch went with his army of four divisions to visit a park. Then the brahmins and householders went up to him and said, ‘Slow down, Your Majesty, so we may see you longer!’ What do you think, mendicants? Would a wheel-tur
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‘No hidaṁ, bho’. ‘Jānanti pana bhonto— yā janikāmātu mātā yāva sattamā mātumātāmahayugā brāhmaṇaṁyeva agamāsi, no abrāhmaṇan’ti? brahmadāyādā’ti. ‘No hidaṁ, bho’. ‘Jānanti pana bhonto— yo janako pitā brāhmaṇiṁyeva agamāsi, no abrāhmaṇin’ti? ‘No hidaṁ, bho’. ‘Jānanti pana bhonto— yo janakapitu pitā yāva sattamā pitupitāmahayugā brāhmaṇiṁyeva agamāsi, no abrāhmaṇin’ti?
‘We don’t know that.’ ‘But do you know whether your birth mother’s mothers back to the seventh generation only had relations with brahmins and not with non-brahmins?’ Only brahmins are true-born sons of divinity, born from his mouth, born of divinity, created by divinity, heirs of divinity.’ ‘We don’t know that.’ ‘But do you know whether your birth father only had relations with a brahmin woman and not with a non-brahmin?’ ‘We don’t know that.’ ‘But do you know whether your birth father’s father
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Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā vajjīsu viharati ukkacelāyaṁ gaṅgāya nadiyā tīre. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: Seyyathāpi so, bhikkhave, vacchako taruṇako tāvadeva jātako mātugoravakena vuyhamāno tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamāsi; evameva kho, bhikkhave, ye te bhikkhū dhammānusārino saddhānusārino, tepi tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṁ gamissanti. Ahaṁ kho pana, bhikkhave, kus
So I have heard. At one time the Buddha was staying in the land of the Vajjis near Ukkacelā on the bank of the Ganges river. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this: Just like the baby calf who had just been born, but, urged on by its mother’s lowing, still managed to cross the Ganges to safety are the mendicants who are followers of teachings, followers by faith. They too, having breasted Māra’s stream, will safely cross over
かくの如く、我は聞けり。ある時、世尊はヴァッジー国のウッカチェーラーに近き、ガンジス河の岸辺に滞在しておられた。そこにて世尊は比丘たちに告げられた。「比丘たちよ。」「世尊よ。」と彼らは答えた。世尊はかく仰せられた。
生まれたばかりの子牛が、母牛の呼ぶ声に促され、力を振り絞ってガンジス河を渡り、彼岸に至るが如く、法随行者にして信随行者たる比丘たちもまた、かの魔の激流を胸もて押し分け、安らかに渡り切るであろう。
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‘No hidaṁ, bho’. ‘Jānanti pana bhonto— yathā gabbhassa avakkanti hotī’ti? ‘Jānāma mayaṁ, bho— Assosi kho, assalāyana, asito devalo isi: Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti; evaṁ tiṇṇaṁ sannipātā gabbhassa avakkanti hotī’ti. ‘Jānanti pana bhonto— taggha, so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti? ‘Na mayaṁ, bho, jānāma— ‘Evaṁ sante, bho, jānātha—
‘We don’t know that.’ ‘But do you know how an embryo is conceived?’ ‘We do know that, sir. The seer Devala the Dark heard about this. An embryo is conceived when these three things come together—the mother and father come together, the mother is in the fertile phase of her menstrual cycle, and the virile spirit is ready.’ ‘But do you know for sure whether that virile spirit is an aristocrat, a brahmin, a peasant, or a menial?’ ‘We don’t know that.’ ‘In that case, sirs, don’t you know
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Tamenaṁ, bhikkhave, yamo rājā evamāha: ‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ. Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ na pitarā kataṁ na bhātarā kataṁ na bhaginiyā kataṁ na mittāmaccehi kataṁ na ñātisālohitehi kataṁ na samaṇabrāhmaṇehi kataṁ na devatāhi kataṁ, tayāvetaṁ pāpakammaṁ kataṁ, tvaññevetassa vipākaṁ paṭisaṁvedissasī’ti. ‘ambho purisa, na tvaṁ addasa manussesu daharaṁ kumāraṁ mandaṁ utt
King Yama says to them, ‘My friend, because you were negligent, you didn’t do good by way of body, speech, and mind. Well, they’ll definitely punish you to fit your negligence. That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by ascetics and brahmins, or by the deities. That bad deed was done by you alone, and you alone will experience the result.’ ‘My friend, did you not see among human beings a little baby col
⚠ 自己責任論に誤解されやすい
経典データの出典: SuttaCentral（CC0ライセンス）