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人間関係
中部経典
趣旨一致
長
‘Pare atimānī bhavissanti, mayamettha anatimānī bhavissāmā’ti sallekho karaṇīyo. ‘Pare dubbacā bhavissanti, mayamettha suvacā bhavissāmā’ti sallekho karaṇīyo. ‘Pare pāpamittā bhavissanti, mayamettha kalyāṇamittā bhavissāmā’ti sallekho karaṇīyo. ‘Pare pamattā bhavissanti, mayamettha appamattā bhavissāmā’ti sallekho karaṇīyo. ‘Pare assaddhā bhavissanti, mayamettha saddhā bhavissāmā’ti sallekho karaṇīyo. ‘Pare ahirikā bhavissanti, mayamettha hirimanā bhavissāmā’ti sallekho karaṇīyo. ‘Pare adinnādāy
‘Others will be arrogant, but here we will not be arrogant.’ ‘Others will be hard to admonish, but here we will not be hard to admonish.’ ‘Others will have bad friends, but here we will have good friends.’ ‘Others will be negligent, but here we will be diligent.’ ‘Others will be faithless, but here we will have faith.’ ‘Others will be conscienceless, but here we will have a sense of conscience.’ ‘Others will steal, but here we will not steal.’ ‘Others will be imprudent, but here we will be prude
「他の者たちは傲慢であろうとも、ここにおいてわれらは傲慢であってはならない。」「他の者たちは諫めを受け入れ難かろうとも、ここにおいてわれらは諫めを素直に受け入れねばならない。」「他の者たちは悪しき友を持とうとも、ここにおいてわれらは善き友を持たねばならない。」「他の者たちは放逸であろうとも、ここにおいてわれらは不放逸に精進せねばならない。」「他の者たちは不信であろうとも、ここにおいてわれらは信心を持たねばならない。」「他の者たちは無慚であろうとも、ここにおいてわれらは慚愧の心を持たねばならない。」「他の者たちは盗みを犯そうとも、ここにおいてわれらは盗みを犯してはならない。」「他の者たちは無智であろうとも、ここにおいてわれらは智慧を具えねばならない。」
人間関係
中部経典
趣旨一致
長
‘ambho purisa, idaṁ dadhi ca madhu ca sappi ca phāṇitañca ekajjhaṁ saṁsaṭṭhaṁ, sace ākaṅkhasi piva. Tassa te pivato ceva chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī bhavissasī’ti. So taṁ paṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṁ pivato ceva chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī assa. Tathūpamāhaṁ, bhikkhave, imaṁ dhammasamādānaṁ vadāmi, yamidaṁ dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ. Seyyathāpi, bhikkhave, vassānaṁ pacchi
‘Here, my friend, this is curds, honey, ghee, and molasses all mixed together. Drink it if you like. If you drink it, the color, aroma, and flavor will be appetizing, and after drinking it you will be happy.’ He wouldn’t put it down. After appraisal, he’d drink it. The color, aroma, and flavor would be appetizing, and after drinking it he would be happy. This is comparable to the way of taking up practices that is pleasant now and results in future pleasure, I say. It’s like the last month of th
人間関係
中部経典
趣旨一致
長
Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto dubbaco hoti pāpamitto, tassa bhavanti vattāro. ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā dubbaco pāpamitto’ti— Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena suvacena bhavitabbaṁ kalyāṇamittena.
If he’s hard to admonish, with bad friends, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s hard to admonish, with bad friends?’ That’s why a wilderness monk who has come to stay in the Saṅgha should be easy to admonish, with good friends.
⚠ 出家者向けの文脈
人間関係
中部経典
趣旨一致
長
So suṇeyya cakkhumato bhāsamānassa: ‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti. So odātapariyesanaṁ careyya. Tamenaṁ aññataro puriso telamalikatena sāhuḷicīrena vañceyya: ‘idaṁ te, ambho purisa, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti. So taṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṁ nicchāreyya: ‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti. “Evameva kho, māgaṇḍiya, aññatitthiyā paribbājakā andhā acakkhukā ajānantā ārogyaṁ, apassa
They might hear a sighted person saying: ‘White cloth is really nice, it’s attractive, stainless, and clean.’ They’d go in search of white cloth. But someone would cheat them with a dirty, soiled garment, saying: ‘My friend, here is a white cloth for you, it’s attractive, stainless, and clean.’ They’d take it and put it on, expressing their gladness: ‘White cloth is really nice, it’s attractive, stainless, and clean.’ “In the same way, the wanderers of other religions are blind and sightless. No
人間関係
中部経典
趣旨一致
長
nanu so vejjo yāvadeva kilamathassa vighātassa bhāgī assā”ti? “Evaṁ pasanno ahaṁ bhoto gotamassa. So taṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ. Tassa so bhisakko sallakatto bhesajjaṁ kareyya— uddhaṁvirecanaṁ adhovirecanaṁ añjanaṁ paccañjanaṁ natthukammaṁ. So taṁ bhesajjaṁ āgamma cakkhūni uppādeyya, cakkhūni visodheyya. Tassa saha cakkhuppādā yo amusmiṁ telamalikate sāhuḷicīre chandarāgo so pahīyetha. Tañca naṁ purisaṁ amittatopi
Wouldn’t that doctor just get weary and frustrated?” “I am quite confident that the worthy Gotama They’d take it and put it on. Their friends and colleagues, relatives and kin would get a surgeon to treat them. The surgeon would make medicine for them: emetics, purgatives, ointment, counter-ointment, or nasal treatment. And when they used it their eyes would be cured so that they could see clearly. As soon as their eyes were cured they’d lose all desire for that dirty, soiled garment. Then they
⚠ 自己責任論に誤解されやすい
人間関係
中部経典
趣旨一致
長
idaṁ te, ambho purisa, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti. Pahoti me bhavaṁ gotamo tathā dhammaṁ desetuṁ yathāhaṁ ārogyaṁ jāneyyaṁ, nibbānaṁ passeyyan”ti. “Seyyathāpi, māgaṇḍiya, jaccandho puriso; so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṁ, na passeyya tārakarūpāni, na passeyya candimasūriye. So suṇeyya cakkhumato bhāsamānassa: ‘chekaṁ vata, bho, odāt
“My friend, here is a white cloth for you, it’s attractive, stainless, and clean.”’ is capable of teaching me so that I can know health and see extinguishment.” “Māgaṇḍiya, suppose a person was blind from birth. They couldn’t see sights that are dark or bright, or blue, yellow, red, or magenta. They couldn’t see even and uneven ground, or the stars, or the moon and sun. They might hear a sighted person saying: ‘White cloth is really nice, it’s attractive, stainless, and clean.’ They’d go in sear
人間関係
中部経典
趣旨一致
長
“ehi tvaṁ, ambho purisa, yenāyasmā ānando tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato ānandassa pāde sirasā vandāhi: ‘rājā, bhante, pasenadi kosalo āyasmato ānandassa pāde sirasā vandatī’ti; evañca vadehi: ‘sace kira, bhante, āyasmato ānandassa na kiñci accāyikaṁ karaṇīyaṁ, āgametu kira, bhante, āyasmā ānando muhuttaṁ anukampaṁ upādāyā’”ti. “Evaṁ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekam
“Please, my friend, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him: ‘Sir, King Pasenadi of Kosala bows with his head at your feet.’ And then say: ‘Sir, if you have no urgent business, please wait an while out of sympathy.’” “Yes, Your Majesty,” that man replied. He did as the king asked. Ānanda consented with silence. Then King Pasenadi rode on the elephant as far as the terrain allowed, then descended and approached Ānanda on foot. He bowed, stood to one side,
人間関係
相応部経典
直接根拠
中
Kalyanamitta kalyanasahaya kalyanasampavankata. Sakalameva hi idam brahmacariyam.
善き友、善き仲間、善き交わりを持つこと。これが修行生活のすべてである。
人間関係
相応部経典
趣旨一致
長
“Ye te, bhikkhave, anukampeyyātha, ye ca sotabbaṁ maññeyyuṁ—mittā vā amaccā vā ñātī vā sālohitā vā—te, bhikkhave, catūsu sotāpattiyaṅgesu samādapetabbā, nivesetabbā, patiṭṭhāpetabbā. Katamesu catūsu? Buddhe aveccappasāde samādapetabbā, nivesetabbā, patiṭṭhāpetabbā— Dhamme …pe… saṅghe …pe… ariyakantesu sīlesu samādapetabbā, nivesetabbā, patiṭṭhāpetabbā akhaṇḍesu …pe… samādhisaṁvattanikesu. Ye te, bhikkhave, anukampeyyātha, ye ca sotabbaṁ maññeyyuṁ—mittā vā amaccā vā ñātī vā sālohitā vā—te, bhikkh
“Mendicants, those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in the four factors of stream-entry. What four? Experiential confidence in the Buddha … the teaching … the Saṅgha … And the ethical conduct loved by the noble ones … leading to immersion. Those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and
比丘たちよ、汝らが深く心を寄せる者たち、また耳を傾けるに値する者たち――友人や同僚、親族や家族――は、預流の四つの法において、励まされ、支えられ、確立されるべきである。
その四つとは何か。仏に対する証信、法に対する証信、僧に対する証信、そして聖者たちが愛でる戒律――禅定へと導くその戒律である。
汝らが深く心を寄せる者たち、また耳を傾けるに値する者たち――友人や同僚、親族や家族――は、かくの如く励まされ、支えられ、
人間関係
相応部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sakyesu viharati nagarakaṁ nāma sakyānaṁ nigamo. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: “upaḍḍhamidaṁ, bhante, brahmacariyaṁ, yadidaṁ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā”ti. “Mā hevaṁ, ānanda, mā hevaṁ, ānanda. Sakalamevidaṁ, ānanda, brahmacariyaṁ, yadidaṁ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā. Kalyāṇamittas
So I have heard. At one time the Buddha was staying in the land of the Sakyans, where they have a town named Townsville. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, good friends, companions, and associates are half the spiritual life.” “Not so, Ānanda! Not so, Ānanda! Good friends, companions, and associates are the whole of the spiritual life. A mendicant with good friends, companions, and associates can expect to develop and cultivate the no
かくのごとく、我れは聞けり。ある時、世尊はサキャ族の地に滞在しておられた。そこには、タウンズヴィルという名の町があった。その時、尊者アーナンダは世尊のもとに近づき、礼拝して傍らに座し、こう申し上げた。「尊師よ、善き友、善き道伴、善き交わりは、梵行の半ばであると存じます。」「アーナンダよ、しかにあらず。アーナンダよ、しかにあらず。善き友、善き道伴、善き交わりは、梵行の全てである。善き友を持つ比丘は、正しく八聖道を修習し、円満に成就することができると知るべきである。
人間関係
相応部経典
趣旨一致
長
“Seyyathāpi, bhikkhave, puriso vassasatāyuko vassasatajīvī. Tamenaṁ evaṁ vadeyya: ‘ehambho purisa, pubbaṇhasamayaṁ taṁ sattisatena hanissanti, majjhanhikasamayaṁ sattisatena hanissanti, sāyanhasamayaṁ sattisatena hanissanti. So kho tvaṁ, ambho purisa, divase divase tīhi tīhi sattisatehi haññamāno vassasatāyuko vassasatajīvī vassasatassa accayena anabhisametāni cattāri ariyasaccāni abhisamessasī’ti. Atthavasikena, bhikkhave, kulaputtena alaṁ upagantuṁ. Taṁ kissa hetu? Anamataggoyaṁ, bhikkhave, sa
“Mendicants, suppose there was a man with a lifespan of a hundred years. And someone might say to him: ‘Come now, my friend, they’ll strike you with a hundred spears in the morning, at midday, and in the late afternoon. And you’ll live for a hundred years being struck with three hundred spears every day. But when a hundred years have passed, you will comprehend the four noble truths for the first time.’ For an earnest gentleman this is sufficient reason to submit. Why is that? This transmigratio
比丘たちよ、百歳の寿命を持つ人がいたとしよう。そして、ある者がその人にこう告げるとする。「さあ、友よ、汝は朝に百本の槍で突かれ、昼にも百本、夕べにも百本、槍で突かれるであろう。かくして毎日三百本の槍に貫かれながら百年を過ごすことになる。しかし百年が過ぎた暁には、汝は初めて四聖諦を証悟することができるであろう」と。志ある善男子にとって、これは甘受するに足る十分な理由となるであろう。それは何故か。この輪廻は……
人間関係
相応部経典
趣旨一致
長
Sāvatthinidānaṁ. Tena kho pana samayena rājā pasenadi kosalo mallikāya deviyā saddhiṁ uparipāsādavaragato hoti. Atha kho rājā pasenadi kosalo mallikaṁ deviṁ etadavoca: “atthi nu kho te, mallike, kocañño attanā piyataro”ti? “Natthi kho me, mahārāja, kocañño attanā piyataro. Tuyhaṁ pana, mahārāja, atthañño koci attanā piyataro”ti? “Mayhampi kho, mallike, natthañño koci attanā piyataro”ti. Atha kho rājā pasenadi kosalo pāsādā orohitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetv
At Sāvatthī. Now at that time King Pasenadi of Kosala was upstairs in the royal longhouse together with Queen Mallikā. Then the king said to the queen, “Mallikā, is there anyone more dear to you than yourself?” “No, great king, there isn’t. But is there anyone more dear to you than yourself?” “For me also, Mallikā, there’s no-one.” Then King Pasenadi of Kosala came downstairs from the stilt longhouse, went to the Buddha, bowed, sat down to one side, and told him what had happened. Then, understa
サーヴァッティーにおける物語。その頃、コーサラ国のパセーナディ王は、マッリカー妃とともに王宮の高殿におられた。そこで王は妃に向かってこう仰せになった。「マッリカーよ、そなたにとって、自分自身よりも愛しい者はおるか」と。「大王よ、おりませぬ。されど大王には、ご自身よりも愛しい方がおられますか」と妃は問い返した。「わしにとっても、マッリカーよ、そのような者はおらぬ」と王は答えられた。
やがてコーサラ国のパセーナディ王は高殿より降り、世尊のもとへと赴き、礼拝して一傍に座し、この次第を世尊に申し上げた。そこで世尊は、その意を深く汲み取られ、
人間関係
相応部経典
趣旨一致
長
Ekaṁ samayaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sattahi ca upāsakasatehi sattahi ca upāsikāsatehi anekehi ca devatāsahassehi. Tyāssudaṁ bhagavā atirocati vaṇṇena ceva yasasā ca. Atha kho āyasmato vaṅgīsassa etadahosi: “ayaṁ kho bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sattahi ca upāsakasatehi sattahi ca upāsikāsatehi anekehi ca devatāsahassehi. Tyāss
At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond, together with a large Saṅgha of five hundred mendicants, seven hundred male and seven hundred female lay followers, and many thousands of deities. But the Buddha outshone them all in beauty and glory. Then Venerable Vaṅgīsa thought, “The Buddha is staying near Campā on the banks of the Gaggarā Lotus Pond, together with a large Saṅgha of five hundred mendicants, seven hundred male and seven hundred female lay fo
あるとき、世尊はカンパーのほとりなるガッガラー蓮池のほとりに、五百人の比丘よりなる大いなる僧伽、七百人の優婆塞と七百人の優婆夷、そして幾千もの神々とともに滞在しておられた。されど世尊は、その美しさと光輝において、あらゆる者たちをことごとく凌いでおられた。そのとき、尊者ヴァンギーサはこのように思った。「世尊は今、カンパーのほとりなるガッガラー蓮池のほとりに、五百人の比丘よりなる大いなる僧伽、七百人の優婆塞と七百人の優婆夷とともに滞在しておられる。
⚠ 出家者向けの文脈
人間関係
相応部経典
趣旨一致
長
Sāvatthiyaṁ viharati. Tena kho pana samayena aññataro navo bhikkhu pacchābhattaṁ piṇḍapātapaṭikkanto vihāraṁ pavisitvā appossukko tuṇhībhūto saṅkasāyati, na bhikkhūnaṁ veyyāvaccaṁ karoti cīvarakārasamaye. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: “ehi tvaṁ, bhikkhu, mama vacanena taṁ bhikkhuṁ āmantehi ‘satthā taṁ, āvuso,
At Sāvatthī. Now at that time a certain junior monk, after his meal, on his return from almsround, entered his dwelling, where he adhered to passivity and silence. And he didn’t help the mendicants out when it was time to sew robes. Then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened. So the Buddha addressed one of the monks, “Please, monk, in my name tell that monk that the Teacher summons him.” “Yes, sir,” that monk replied. He went to tha
舎衛城においてのことである。
そのころ、ある若き比丘がおり、托鉢より戻り食事を終えると、自らの房に籠り、無為と沈黙に執着していた。そして、袈裟を縫う時が来ても、他の比丘たちを助けようとしなかった。
そこで、数人の比丘たちが世尊のもとへ参り、礼拝して一方に座し、この一部始終を申し上げた。
そこで世尊は、一人の比丘に告げられた。「比丘よ、どうか我が名において、あの比丘に、師がその者を召されていると伝えよ。」
「かしこまりました、世尊。」とその比丘は答えた。そしてその者のもとへ赴いた。
⚠ 出家者向けの文脈
人間関係
相応部経典
趣旨一致
長
Sāvatthiyaṁ viharati. satthā: Atha kho āyasmā lakuṇḍakabhaddiyo yena bhagavā tenupasaṅkami. Addasā kho bhagavā āyasmantaṁ lakuṇḍakabhaddiyaṁ dūratova āgacchantaṁ. Disvāna bhikkhū āmantesi: “passatha no tumhe, bhikkhave, etaṁ bhikkhuṁ āgacchantaṁ dubbaṇṇaṁ duddasikaṁ okoṭimakaṁ bhikkhūnaṁ paribhūtarūpan”ti? “Evaṁ, bhante”. “Eso kho, bhikkhave, bhikkhu mahiddhiko mahānubhāvo, na ca sā samāpatti sulabharūpā yā tena bhikkhunā asamāpannapubbā. Yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṁ pa
At Sāvatthī. Then the Holy One, the Teacher, went on to say: Then Venerable Bhaddiya the Dwarf went to see the Buddha. The Buddha saw him coming off in the distance, and addressed the mendicants: “Mendicants, do you see this monk coming—ugly, unsightly, deformed, and despised by the mendicants?” “Yes, sir.” “That mendicant is very mighty and powerful. It’s not easy to find an attainment that he has not already attained. And he has realized the supreme end of the spiritual path in this very life.
舎衛城にて。かくして師たる世尊は、次のように説かれた。その時、尊者小人跋陀羅は、世尊のもとへと参上した。世尊は、彼がはるか遠くよりやって来るのをご覧になり、比丘たちに告げられた。「比丘たちよ、あの比丘が来るのが見えるか。醜く、見苦しく、歪んだ姿をし、比丘たちより蔑まれておる者が。」「はい、世尊よ。」「あの比丘は、甚だ大いなる神通力と威力を具えておる。彼がいまだ証得していない三昧は、容易に見出せるものではない。そして彼は、この現世において、梵行の最上の目的を、すでに実現したのである。」
⚠ 出家者向けの文脈
人間関係
相応部経典
趣旨一致
長
Sāvatthiyaṁ viharati. Atha kho dve bhikkhū sahāyakā āyasmato mahākappinassa saddhivihārino yena bhagavā tenupasaṅkamiṁsu. Addasā kho bhagavā te bhikkhū dūratova āgacchante. Disvāna bhikkhū āmantesi: “passatha no tumhe, bhikkhave, ete bhikkhū sahāyake āgacchante kappinassa saddhivihārino”ti? “Evaṁ, bhante”. “Ete kho te bhikkhū mahiddhikā mahānubhāvā. Na ca sā samāpatti sulabharūpā, yā tehi bhikkhūhi asamāpannapubbā. Yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti tadanuttaraṁ br
At Sāvatthī. Then two mendicants who were companions, protégés of Venerable Mahākappina, went to see the Buddha. The Buddha saw them coming off in the distance, and addressed the mendicants: “Mendicants, do you see those monks coming who are companions, protégés of Venerable Mahākappina?” “Yes, sir.” “Those mendicants are very mighty and powerful. It’s not easy to find an attainment that they have not already attained. And they’ve realized the supreme end of the spiritual path in this very life.
舎衛城にて。時に、尊者摩訶劫賓那の門下にして共に修行の道を歩む二人の比丘が、世尊のもとへと参上した。世尊は、彼らが遠くよりまいり来るのを御覧になり、比丘たちに告げられた。「比丘たちよ、あの摩訶劫賓那の門下にして共に道を歩む比丘たちが、こちらへ向かってくるのが見えるか」と。「はい、世尊よ」と比丘たちは答えた。「かの比丘たちは、甚大なる神通力と威神力を具えた者どもである。彼らがいまだ証得せざる三昧の境地を見出すことは、容易ならざることである。そして彼らはまさにこの現世において、梵行の最高究極の目的を自ら証悟したのである。」
人間関係
相応部経典
趣旨一致
中
“Bāhiraṁ, bhikkhave, aṅganti karitvā nāññaṁ ekaṅgampi samanupassāmi sattannaṁ bojjhaṅgānaṁ uppādāya, yathayidaṁ—bhikkhave, kalyāṇamittatā.
“Taking into account exterior factors, mendicants, I do not see a single one that gives rise to the seven awakening factors like good friendship. …”
「比丘たちよ、外的な要因を考えるならば、善き友を持つことほど、七覚支を生起せしめるものは他に見当たらない。……」
人間関係
スッタニパータ
趣旨一致
長
Eko care khaggavisāṇakappo”. “Oropayitvā gihibyañjanāni, Sañchinnapatto yathā koviḷāro; Chetvāna vīro gihibandhanāni, Eko care khaggavisāṇakappo”. “Sace labhetha nipakaṁ sahāyaṁ, Saddhiṁ caraṁ sādhuvihāridhīraṁ; Abhibhuyya sabbāni parissayāni, Careyya tenattamano satīmā”. “No ce labhetha nipakaṁ sahāyaṁ, Saddhiṁ caraṁ sādhuvihāridhīraṁ; Rājāva raṭṭhaṁ vijitaṁ pahāya, Eko care mātaṅgaraññeva nāgo”.
live alone like a horned rhino. Having shed the marks of the home life, like the fallen leaves of the Shady Orchid Tree; having cut the bonds of the home life, a hero would live alone like a horned rhino. If you find an alert companion, an attentive friend to live happily together, then, overcoming all adversities, wander with them, joyful and mindful. If you find no alert companion, an attentive
人間関係
スッタニパータ
趣旨一致
長
Atha kho dhammiko upāsako pañcahi upāsakasatehi saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho dhammiko upāsako bhagavantaṁ gāthāhi ajjhabhāsi: Sabbepime bhikkhavo sannisinnā, Upāsakā cāpi tatheva sotuṁ; Suṇantu dhammaṁ vimalenānubuddhaṁ, Subhāsitaṁ vāsavasseva devā”. “Suṇātha me bhikkhavo sāvayāmi vo, Dhammaṁ dhutaṁ tañca carātha
Then the lay follower Dhammika, together with five hundred lay followers, went up to the Buddha, bowed, sat down to one side, and addressed him in verse: All these mendicants have gathered, and the layfolk too are here to listen. Let them hear the teaching <j>the immaculate one discovered, like gods listening to the fine words of Vāsava.” “Listen to me, mendicants, I will educate you in the cleans
人間関係
スッタニパータ
趣旨一致
長
Neso mamanti iti naṁ vijaññā. Ananvayaṁ piyaṁ vācaṁ, yo mittesu pakubbati; Akarontaṁ bhāsamānaṁ, parijānanti paṇḍitā. Na so mitto yo sadā appamatto, Bhedāsaṅkī randhamevānupassī; Yasmiñca seti urasīva putto, Sa ve mitto yo parehi abhejjo. Pāmujjakaraṇaṁ ṭhānaṁ, pasaṁsāvahanaṁ sukhaṁ; Phalānisaṁso bhāveti, vahanto porisaṁ dhuraṁ. Pavivekarasaṁ pitvā, Rasaṁ upasamassa ca; Niddaro hoti nippāpo, Dhamm
know they’re not on your side. Some say nice things to their friends without following it up. The wise will recognize one who talks without doing. No true friend relentlessly suspects betrayal, looking for fault. One on whom you rest, like a child on the breast, is a true friend, not split from you by others. One whose reward is the fruit of bearing the burden of service develops a happy state, pr
経典データの出典: SuttaCentral（CC0ライセンス）