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渇愛
相応部経典
趣旨一致
長
Sāvatthinidānaṁ. Idaṁ vuccati, bhikkhave, aghamūlan”ti. “Aghañca, bhikkhave, desessāmi aghamūlañca. Taṁ suṇātha. Katamañca, bhikkhave, aghaṁ? Rūpaṁ, bhikkhave, aghaṁ, vedanā aghaṁ, saññā aghaṁ, saṅkhārā aghaṁ, viññāṇaṁ aghaṁ. Idaṁ vuccati, bhikkhave, aghaṁ. Katamañca, bhikkhave, aghamūlaṁ? Yāyaṁ taṇhā ponobhavikā nandīrāgasahagatā tatratatrābhinandinī; Seyyathidaṁ—kāmataṇhā, bhavataṇhā, vibhavataṇhā.
At Sāvatthī. This is called the root of gloom.” “Mendicants, I will teach you gloom and the root of gloom. Listen … And what is gloom? Form, feeling, perception, choices, and consciousness are gloom. This is called gloom. And what is the root of gloom? It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is, craving for sensual pleasures, craving for existence, and craving for nonexistence.
舎衛城にて。
「比丘たちよ、我は汝らに陰闇と陰闇の根本とを説かん。よく聴くべし……」
「では、陰闇とは何か。色・受・想・行・識、これらを陰闇と呼ぶ。これを陰闇という。」
「また、陰闇の根本とは何か。それは未来の生を招く渇愛であり、喜悦と貪欲とともに絡み合い、至るところに歓楽を求めるものである。すなわち、欲愛・有愛・無有愛、これである。」
「これを陰闇の根本と呼ぶ。」
渇愛
スッタニパータ
直接根拠
中
Na santi kama manussaloke, santhava nama nayidha te kama; sankapparagam purisassa kamam, titthanti loke manoramani.
人間世界には欲望なるものはない。美しいものが世間にあるだけである。人がそれに対して起こす欲望は、その人の心の中に生ずる。
渇愛
スッタニパータ
趣旨一致
短
Kāmaṁ kāmayamānassa,
If a mortal desires sensual pleasure
渇愛
スッタニパータ
趣旨一致
短
“Kacci abhiṇhasaṁvāsā,
“Does familiarity breed contempt,
⚠ 初手で出すと冷たく見える
渇愛
スッタニパータ
趣旨一致
短
Taṇhā yassa na vijjati;
“and for whom there is no craving,
渇愛
スッタニパータ
趣旨一致
短
“Yasmiṁ kāmā na vasanti,
“In whom sensual pleasures do not dwell,”
渇愛
スッタニパータ
趣旨一致
短
Sutta Nipāta 4.1 Kāmasutta
Anthology of Discourses 4.1 Sensual Pleasures
渇愛
スッタニパータ
趣旨一致
短
“Sutvānahaṁ vīramakāmakāmiṁ,
“Hearing of the hero <j>with no desire for sensual pleasures,”
渇愛
スッタニパータ
趣旨一致
短
Nikkhamma gharā panujja kāme,
when a mendicant has left home, casting aside sensuality,
渇愛
スッタニパータ
趣旨一致
短
“Okañjahaṁ taṇhacchidaṁ anejaṁ,
“I beseech you, the bastion-leaver, the craving-cutter, the imperturbable,”
渇愛
スッタニパータ
趣旨一致
長
Ko idha sibbinimaccagā”. “Kāmesu brahmacariyavā, (metteyyāti bhagavā) Vītataṇho sadā sato; Saṅkhāya nibbuto bhikkhu, Tassa no santi iñjitā. So ubhantamabhiññāya, Majjhe mantā na lippati; Taṁ brūmi mahāpurisoti, So idha sibbinimaccagā”ti. Tissametteyyamāṇavapucchā dutiyā.
Who here has escaped the seamstress?” “Leading the spiritual life among sensual pleasures,” replied the Buddha, “rid of craving, ever mindful; a mendicant who, after appraisal, is quenched: that’s who has no disturbances. That thoughtful one, having known both ends, is not stuck in the middle. He is a great man, I declare, he has escaped the seamstress here.”
⚠ 出家者向けの文脈
渇愛
スッタニパータ
趣旨一致
長
Atha ce patthayasī pavassa deva”. “Natthi vasā natthi dhenupā, (iti bhagavā) Godharaṇiyo paveṇiyopi natthi; Usabhopi gavampatīdha natthi, Atha ce patthayasī pavassa deva”. “Khilā nikhātā asampavedhī, (iti dhaniyo gopo) Dāmā muñjamayā navā susaṇṭhānā; Na hi sakkhinti dhenupāpi chettuṁ, Atha ce patthayasī pavassa deva”. “Usabhoriva chetva bandhanāni, (iti bhagavā) Nāgo pūtilataṁva dālayitvā; Nāhaṁ p
so rain forth, heavens, if you wish.” “I have no heifers or sucklings,” said the Buddha, “no cows in calf or breeding cows. I haven’t got a bull, captain of the herd here: so rain forth, heavens, if you wish.” “The stakes are driven in, unshakable,” said Dhaniya, “The grass halters are new and well-woven, not even the sucklings can break them: so rain forth, heavens, if you wish.” “Like a bull I b
渇愛
スッタニパータ
趣旨一致
長
Na kāmakāmā alikaṁ bhaṇanti. Etesu giddhā viruddhātipātino, Niccuyyutā pecca tamaṁ vajanti ye; Patanti sattā nirayaṁ avaṁsirā, Esāmagandho na hi maṁsabhojanaṁ. Na macchamaṁsānamanāsakattaṁ, Na naggiyaṁ na muṇḍiyaṁ jaṭājallaṁ; Kharājināni nāggihuttassupasevanā, Ye vāpi loke amarā bahū tapā; Mantāhutī yaññamutūpasevanā, Sodhenti maccaṁ avitiṇṇakaṅkhaṁ. Sotesu gutto viditindriyo care, Dhamme ṭhito aj
They don’t lie to get what they want. Greedy, hostile, aggressive to others, and addicted to evil—<j>those beings pass into darkness, falling headlong into hell: this is putrefaction, not eating meat. Not fish or flesh or fasting, nudity or baldness, or dreadlocks or dirt, not rough hides or serving the sacred flame, or the many endless mortifications in the world, not hymns or oblations, <j>sacri
⚠ 希死念慮の場面では使わない
渇愛
スッタニパータ
趣旨一致
長
laddhā macco yadicchati. Tassa ce kāmayānassa, chandajātassa jantuno; Te kāmā parihāyanti, sallaviddhova ruppati. Yo kāme parivajjeti, sappasseva padā siro; Somaṁ visattikaṁ loke, sato samativattati. Khettaṁ vatthuṁ hiraññaṁ vā, gavāssaṁ dāsaporisaṁ; Thiyo bandhū puthu kāme, yo naro anugijjhati. Abalā naṁ balīyanti, maddantenaṁ parissayā; Tato naṁ dukkhamanveti, nāvaṁ bhinnamivodakaṁ. Tasmā jantu
having got what they want. But for that personage in the throes of pleasure, aroused by desire, when those pleasures fade, it inflicts them like an arrow strike. One who, being mindful, avoids sensual pleasures like side-stepping a snake’s head, transcends attachment to the world. There are many objects of sensual desire: fields, lands, and gold; cattle and horses; slaves and servants; women and r
⚠ 初学者には難しい
渇愛
スッタニパータ
趣旨一致
長
pucchito uttamaṁ naraṁ”. Taṁ brūmi upasantoti, Kāmesu anapekkhinaṁ; Ganthā tassa na vijjanti, Atarī so visattikaṁ. Na tassa puttā pasavo, Khettaṁ vatthuñca vijjati; Attā vāpi nirattā vā, Na tasmiṁ upalabbhati. Yena naṁ vajjuṁ puthujjanā, Atho samaṇabrāhmaṇā; Taṁ tassa apurakkhataṁ, Tasmā vādesu nejati. Vītagedho amaccharī, Na ussesu vadate muni; Na samesu na omesu, Kappaṁ neti akappiyo. Yassa loke
about the ultimate person.” I declare them to be at peace, unconcerned for sensual pleasures. No ties are found in them, they have crossed over clinging. They have no children or livestock, nor possess fields or lands. No picking up or putting down is found in them. That by which one might describe an ordinary person or ascetics and brahmins has no importance to them, which is why they’re unpertur
渇愛
スッタニパータ
趣旨一致
長
yathā saṁvijitaṁ mayā. Purāṇaṁ nābhinandeyya, Nave khantiṁ na kubbaye; Hiyyamāne na soceyya, Ākāsaṁ na sito siyā. Gedhaṁ brūmi mahoghoti, Ājavaṁ brūmi jappanaṁ; Ārammaṇaṁ pakappanaṁ, Kāmapaṅko duraccayo. Saccā avokkamma muni, Thale tiṭṭhati brāhmaṇo; Sabbaṁ so paṭinissajja, Sa ve santoti vuccati. Sa ve vidvā sa vedagū, Ñatvā dhammaṁ anissito; Sammā so loke iriyāno, Na pihetīdha kassaci. Yodha kāme
stirred with a sense of urgency. Don’t relish the old, or welcome the new. Don’t grieve for what is running out, or get attached to things that pull you in. Greed, I say, is the great flood, and longing is the current— the basis, the compulsion, the swamp of sensuality so hard to get past. The sage never strays from the truth; the brahmin stands on solid ground. Having given up everything, they ar
⚠ 自己責任論に誤解されやすい
渇愛
スッタニパータ
趣旨一致
長
Atha kho so jarasāpi miyyati. Dhono na hi tena maññati, Yadidaṁ diṭṭhasutaṁ mutesu vā; Nāññena visuddhimicchati, Na hi so rajjati no virajjatīti. Jarāsuttaṁ chaṭṭhaṁ. Socanti janā mamāyite, Na hi santi niccā pariggahā; Vinābhāvasantamevidaṁ, Iti disvā nāgāramāvase. Maraṇenapi taṁ pahīyati, Yaṁ puriso mamidanti maññati; Etampi viditvā paṇḍito, Na mamattāya nametha māmako. Supinena yathāpi saṅgataṁ,
you still die of old age. For the one who is cleansed does not conceive in terms of things seen, heard, or thought. They do not wish to be purified by another; they are neither passionate <j>nor growing dispassioned. People grieve over belongings, yet there is no such thing as permanent possessions. Separation is a fact of life; when you see this, you wouldn’t stay living at home. Whatever a pers
⚠ 希死念慮の場面では使わない
渇愛
スッタニパータ
趣旨一致
長
Pādāpi naṁ samphusituṁ na icche”. Okaṁ pahāya aniketasārī, Gāme akubbaṁ muni santhavāni; Kāmehi ritto apurakkharāno, Kathaṁ na viggayha janena kayirā. Yehi vivitto vicareyya loke, Na tāni uggayha vadeyya nāgo; Jalambujaṁ kaṇḍakavārijaṁ yathā, Jalena paṅkena canūpalittaṁ; Evaṁ munī santivādo agiddho, Kāme ca loke ca anūpalitto. Na vedagū diṭṭhiyāyako na mutiyā, Sa mānameti na hi tammayo so; Na kamm
I wouldn’t even want to touch it with my foot.” After leaving their bastion to migrate without abode, a sage doesn’t get close to anyone in town. Rid of sensual pleasures, not expecting, they wouldn’t get in arguments with people. A spiritual giant would not take up for debate the things in the world from which they live secluded. As a prickly lotus born in the water is unsullied by water and mud,
渇愛
スッタニパータ
趣旨一致
長
Yaṁ nissito oghamimaṁ tareyyaṁ”. “Ākiñcaññaṁ pekkhamāno satimā, (upasīvāti bhagavā) Natthīti nissāya tarassu oghaṁ; Kāme pahāya virato kathāhi, Taṇhakkhayaṁ nattamahābhipassa”. “Sabbesu kāmesu yo vītarāgo, (iccāyasmā upasīvo) Ākiñcaññaṁ nissito hitvā maññaṁ; Saññāvimokkhe parame vimutto, Tiṭṭhe nu so tattha anānuyāyī”. “Sabbesu kāmesu yo vītarāgo, (upasīvāti bhagavā) Ākiñcaññaṁ nissito hitvā mañña
depending on which I may cross this flood.” “Mindfully contemplating nothingness,” replied the Buddha, depending on the perception ‘there is nothing’, <j>cross the flood. Giving up sensual pleasures, <j>refraining from chatter, watch day and night for the ending of craving.” “One who is free of desire for sensual pleasuress,” said Venerable Upasīva, “depending on nothingness, all else left behind,
渇愛
テーラガーター
直接根拠
中
Tanha te vandamissamiti, kalamakasi sabbadhim te gatha; ajja tayajjhupagato, natthi te maccudheyyamhi gatanam.
渇愛よ、汝を知った。汝はわが心にさまざまな姿で入ってきた。しかし今日、汝はもはやここにいることはない。
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