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家族
中部経典
趣旨一致
長
Katamā ca, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā? ‘Atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti— ayaṁ, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā. Katamā ca, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā? Yā kho
And what is right view that is accompanied by defilements, partakes of good deeds, and ripens in attachments? ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’ This is right
家族
中部経典
趣旨一致
長
“Ekamidaṁ, samma sañjikāputta, samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. Atha kho me ayyā kucchimatī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho me ayyā bhagavantaṁ etadavoca: ‘yo me ayaṁ, bhante, kucchigato kumārako vā kumārikā vā so bhagavantaṁ saraṇaṁ gacchati dhammañca bhikkhusaṅghañca. Tena kho pana samayena bodhi rājakumāro bahidvārakoṭṭhake ṭhito hoti bhagavantaṁ āgamayamāno. tatiyampi kho bodhi rājakumāro bhagavantaṁ et
This one time the Buddha was staying near Kosambī, in Ghosita’s Monastery. Then my pregnant lady mother went up to the Buddha, bowed, sat down to one side, and said to him, ‘Sir, the prince or princess in my womb goes for refuge to the Buddha, the teaching, and the mendicant Saṅgha. Now at that time Prince Bodhi was standing outside the gates waiting for the Buddha. and a third time, Prince Bodhi said to him, “Sir, let the Blessed One ascend on the cloth! Let the Holy One ascend on the cloth! It
⚠ 出家者向けの文脈
家族
中部経典
趣旨一致
長
“Kathaṅgotto ayyassa pitā, kathaṅgottā mātā”ti? “Gaggo kho, mahārāja, pitā, mantāṇī mātā”ti. “Abhiramatu, bhante, ayyo gaggo mantāṇiputto. Ahamayyassa gaggassa mantāṇiputtassa ussukkaṁ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti. Atha kho bhagavā dakkhiṇaṁ bāhuṁ paggahetvā rājānaṁ pasenadiṁ kosalaṁ etadavoca: “eso, mahārāja, aṅgulimālo”ti. Atha kho rañño pasenadissa kosalassa ahudeva bhayaṁ, ahu chambhitattaṁ, ahu lomahaṁso. Atha kho bhagavā rājānaṁ pasenadiṁ kosalaṁ
“What clans were your father and mother from?” “My father was a Gagga, and my mother a Mantāṇī.” “Sir, may Master Gagga son of Mantāṇī be happy. I’ll make sure that you’re provided with robes, almsfood, lodgings, and medicines and supplies for the sick.” Then the Buddha pointed with his right arm and said to the king, “Great king, this is Aṅgulimāla.” Then the king became frightened, scared, his hair standing on end. Knowing this, the Buddha said to him, “Do not fear, great king. You have nothin
家族
中部経典
趣旨一致
長
Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. So kho ahaṁ, bhāradvāja, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ. So evaṁ pabbajito samāno kiṅkusalagavesī anuttaraṁ
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 in ocher robes, and went forth from the lay life to homelessness.
家族
中部経典
趣旨一致
長
Evaṁ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti. Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako bhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ. Katamehi ekādasahi? Idha, bhikkhave, gopālako rūpaññū hoti, lakkhaṇakusalo hoti, āsāṭikaṁ hāretā hoti, vaṇaṁ paṭicchādetā hoti, dhūmaṁ kattā hoti,
That’s how a mendicant doesn’t show extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha. A mendicant with these eleven qualities can’t achieve growth, improvement, or maturity in this teaching and training. A cowherd with eleven factors can maintain and expand a herd of cattle. What eleven? It’s when a cowherd knows form, is skilled in characteristics, picks out flies’ eggs, dresses wounds, spreads smoke, knows the ford, knows satisfaction, kno
⚠ 出家者向けの文脈
家族
中部経典
趣旨一致
長
Idha, bhikkhave, gopālako na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṁ hāretā hoti, na vaṇaṁ paṭicchādetā hoti, na dhūmaṁ kattā hoti, na titthaṁ jānāti, na pītaṁ jānāti, na vīthiṁ jānāti, na gocarakusalo hoti anavasesadohī ca hoti. Ye te usabhā gopitaro gopariṇāyakā te na atirekapūjāya pūjetā hoti. Imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako abhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ. Kathañca, bhikkhave, bhikkhu vaṇaṁ paṭicchādetā hoti? Evaṁ kho, bhikkhave, bhikkhu vaṇaṁ p
It’s when a cowherd doesn’t know form, is unskilled in characteristics, doesn’t pick out flies’ eggs, doesn’t dress wounds, doesn’t spread smoke, doesn’t know the ford, doesn’t know satisfaction, doesn’t know the trail, is not skilled in ranges, milks dry, and doesn’t show extra respect to the bulls who are fathers and captains of the herd. A cowherd with these eleven factors can’t maintain and expand a herd of cattle. And how does a mendicant dress wounds? That’s how a mendicant dresses wounds.
⚠ 出家者向けの文脈
家族
中部経典
趣旨一致
長
Evameva kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. Katamehi ekādasahi? Idha, bhikkhave, bhikkhu na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṁ hāretā hoti, na vaṇaṁ paṭicchādetā hoti, na dhūmaṁ kattā hoti, na titthaṁ jānāti, na pītaṁ jānāti, na vīthiṁ jānāti, na gocarakusalo hoti, anavasesadohī ca hoti. Ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti. Katha
In the same way, a mendicant with eleven qualities can’t achieve growth, improvement, or maturity in this teaching and training. What eleven? It’s when a mendicant doesn’t know form, is unskilled in characteristics, doesn’t pick out flies’ eggs, doesn’t dress wounds, doesn’t spread smoke, doesn’t know the ford, doesn’t know satisfaction, doesn’t know the trail, is not skilled in ranges, milks dry, and doesn’t show extra respect to senior mendicants of long standing, long gone forth, fathers and
⚠ 出家者向けの文脈
家族
中部経典
趣旨一致
長
imañce ahaṁ diṭṭhiṁ thāmasā parāmāsā abhinivissa vohareyyaṁ— idameva saccaṁ moghamaññanti; dvīhi me assa viggaho— yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—sabbaṁ me khamatīti, Ayaṁ kho panaggivessana, kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo, aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassitabbo. Tassimaṁ kāyaṁ aniccato dukkhato rogato gaṇḍato sallato aghato āb
Suppose I were to obstinately stick to this view and insist, “This is the only truth, anything else is futile.” Then I’d argue with two individuals— an ascetic or brahmin to whom everything is acceptable, Aggivessana, this body 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. You should see it as impermanent, as suffering, as diseased, as a boi
⚠ 初学者には難しい
家族
中部経典
趣旨一致
長
bhagavantaṁ janettiyā kālaṅkatāya thaññaṁ pāyesi. Bhagavāpi, bhante, bahūpakāro mahāpajāpatiyā gotamiyā. Bhagavantaṁ, bhante, āgamma mahāpajāpati gotamī buddhaṁ saraṇaṁ gatā, dhammaṁ saraṇaṁ gatā, saṅghaṁ saraṇaṁ gatā. Bhagavantaṁ, bhante, āgamma mahāpajāpati gotamī pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā. Bhagavantaṁ, bhante, āgamma mahāpajāpati gotamī buddhe aveccappasādena samannāgatā, dhamme aveccappas
When the Buddha’s birth mother passed away, she nurtured him at her own breast. And the Buddha has been very helpful to Mahāpajāpati. It is owing to the Buddha that Mahāpajāpati has gone for refuge to the Buddha, the teaching, and the Saṅgha. It’s owing to the Buddha that she refrains from killing living creatures, stealing, committing sexual misconduct, lying, and consuming beer, wine, and liquor intoxicants. It’s owing to the Buddha that she has experiential confidence in the Buddha, the teach
家族
中部経典
趣旨一致
長
Bhūtapubbaṁ, bhikkhave, vacchako taruṇako tāvadeva jātako mātugoravakena vuyhamāno, sopi tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamāsi. Seyyathāpi, bhikkhave, ye te usabhā gopitaro gopariṇāyakā te tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu; evameva kho, bhikkhave, ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, te tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṅgatā. Seyyathāpi te, bhikkhave, balavagāvo
Once it happened that a baby calf had just been born. Urged on by its mother’s lowing, even it managed to breast the stream of the Ganges and safely reach the far shore. Just like the bulls, fathers and captains of the herd, who crossed the Ganges to safety are the mendicants who are perfected, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and are right
⚠ 出家者向けの文脈
家族
中部経典
趣旨一致
長
Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yathā kho panānanda, aññā itthikā nisinnā vā nipannā vā vijāyanti, na hevaṁ bodhisattaṁ bodhisattamātā vijāyati. Ṭhitāva bodhisattaṁ bodhisattamātā vijāyatī’ti. Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, devā naṁ paṭhamaṁ paṭiggaṇhanti pacchā manussā’ti. Yampi, bhante …pe… idamp
I have learned this in the presence of the Buddha: ‘Other women give birth while sitting or lying down. Not so the mother of the being intent on awakening. She only gives birth standing up.’ This too I remember as an incredible quality of the Buddha. I have learned this in the presence of the Buddha: ‘When the being intent on awakening emerges from his mother’s womb, gods receive him first, then humans.’ This too I remember as an incredible quality of the Buddha. I have learned this in the prese
家族
中部経典
趣旨一致
長
‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado. Seyyathāpi, ānanda, maṇiratanaṁ kāsike vatthe nikkhittaṁ neva maṇiratanaṁ kāsikaṁ vatthaṁ makkheti nāpi kāsikaṁ vatthaṁ maṇiratanaṁ makkheti. Taṁ kissa hetu? Ubhinnaṁ suddhattā. Evameva kho, ānanda, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asuc
‘When the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean. Suppose a jewel-treasure was placed on a cloth from Kāsi. The jewel would not soil the cloth, nor would the cloth soil the jewel. Why is that? Because of the cleanliness of them both. In the same way, when the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, bloo
家族
相応部経典
趣旨一致
長
“Bhūtapubbaṁ, bhikkhave, sakuṇagghi lāpaṁ sakuṇaṁ sahasā ajjhappattā aggahesi. Atha kho, bhikkhave, lāpo sakuṇo sakuṇagghiyā hariyamāno evaṁ paridevasi: ‘mayamevamha alakkhikā, mayaṁ appapuññā, ye mayaṁ agocare carimha paravisaye. Sacejja mayaṁ gocare careyyāma sake pettike visaye, na myāyaṁ, sakuṇagghi, alaṁ abhavissa, yadidaṁ—yuddhāyā’ti. ‘Ko pana te, lāpa, gocaro sako pettiko visayo’ti? ‘Yadidaṁ—naṅgalakaṭṭhakaraṇaṁ leḍḍuṭṭhānan’ti. Atha kho, bhikkhave, sakuṇagghi sake bale apatthaddhā sake b
“Once upon a time, mendicants, a hawk suddenly swooped down and grabbed a quail. And as the quail was being carried off he wailed, ‘I’m so unlucky, so unfortunate, to have roamed out of my territory into the domain of others. If today I’d roamed within my own territory, the domain of my fathers, this hawk wouldn’t have been able to beat me by fighting.’ ‘So, quail, what is your own territory, the domain of your fathers?’ ‘It’s a ploughed field covered with clods of earth.’ Confident in her own s
かつて、比丘たちよ、あるとき一羽の鷹が突然舞い降り、鶉を掴まえた。鶉は連れ去られながら嘆き叫んだ。「なんと不運な、なんと不幸なことか。己が領分を離れ、他者の領域へと踏み込んでしまったばかりに。今日もし、父祖伝来の己が領分の中に留まっておれば、この鷹とて戦いで私に勝つことなどできなかったものを。」「では鶉よ、汝の領分、父祖の領域とはいかなるところか。」「耕され、土塊に覆われた田畑でございます。」己が領分に確たる自信を持って……
家族
相応部経典
趣旨一致
長
“Pañcahi, bhikkhave, aṅgehi samannāgato mātugāmo ekantaamanāpo hoti purisassa. Katamehi pañcahi? Na ca rūpavā hoti, na ca bhogavā hoti, na ca sīlavā hoti, alaso ca hoti, pajañcassa na labhati— imehi kho, bhikkhave, pañcahi aṅgehi samannāgato mātugāmo ekantaamanāpo hoti purisassa. Pañcahi, bhikkhave, aṅgehi samannāgato mātugāmo ekantamanāpo hoti purisassa. Katamehi pañcahi? Rūpavā ca hoti, bhogavā ca hoti, sīlavā ca hoti, dakkho ca hoti analaso, pajañcassa labhati— imehi kho, bhikkhave, pañcahi a
“Mendicants, when a lady has five factors she is extremely undesirable to a man. What five? She’s not attractive, wealthy, or ethical; she’s idle, and she doesn’t beget children. When a lady has these five factors she is extremely undesirable to a man. When a lady has five factors she is extremely desirable to a man. What five? She’s attractive, wealthy, and ethical; she’s deft and tireless, and she begets children. When a lady has these five factors she is extremely desirable to a man.”
「比丘たちよ、女人が五つの要素を備えているとき、彼女は男人にとって甚だしく望ましからぬ者となる。その五つとは何か。彼女が容色に恵まれず、財富を持たず、持戒を守らず、怠惰であり、また子をなさぬことである。女人がこれら五つの要素を備えているとき、彼女は男人にとって甚だしく望ましからぬ者となる。比丘たちよ、女人が五つの要素を備えているとき、彼女は男人にとって甚だしく望ましき者となる。その五つとは何か。彼女が容色に恵まれ、財富を持ち、持戒を守り、巧みにして精進怠らず、また子をなすことである。女人がこれら五つの要素を備えているとき、彼女は男人にとって甚だしく望ましき者となる。」
家族
相応部経典
趣旨一致
長
“Pañcahi, bhikkhave, aṅgehi samannāgato puriso ekantaamanāpo hoti mātugāmassa. Katamehi pañcahi? Na ca rūpavā hoti, na ca bhogavā hoti, na ca sīlavā hoti, alaso ca hoti, pajañcassa na labhati— imehi kho, bhikkhave, pañcahi aṅgehi samannāgato puriso ekantaamanāpo hoti mātugāmassa. Pañcahi, bhikkhave, aṅgehi samannāgato puriso ekantamanāpo hoti mātugāmassa. Katamehi pañcahi? Rūpavā ca hoti, bhogavā ca hoti, sīlavā ca hoti, dakkho ca hoti analaso, pajañcassa labhati— imehi kho, bhikkhave, pañcahi a
“Mendicants, when a man has five factors he is extremely undesirable to a lady. What five? He’s not attractive, wealthy, or ethical; he’s idle, and he doesn’t beget children. When a man has these five factors he is extremely undesirable to a lady. When a man has five factors he is extremely desirable to a lady. What five? He’s attractive, wealthy, and ethical; he’s deft and tireless, and he begets children. When a man has these five factors he is extremely desirable to a lady.”
「比丘たちよ、男が五つの要素を備えているとき、その者は女人にとって甚だ好ましからぬ者となる。五つとは何か。容姿に恵まれず、財を持たず、戒を守らず、怠惰であり、子をもうけることができない。男がこれら五つの要素を備えているとき、その者は女人にとって甚だ好ましからぬ者となる。男が五つの要素を備えているとき、その者は女人にとって甚だ好ましき者となる。五つとは何か。容姿に恵まれ、財を持ち、戒を守り、巧みにして勤勉であり、子をもうけることができる。男がこれら五つの要素を備えているとき、その者は女人にとって甚だ好ましき者となる。」
家族
相応部経典
趣旨一致
中
“Khattiyo dvipadaṁ seṭṭho, balībaddo catuppadaṁ; Komārī seṭṭhā bhariyānaṁ, yo ca puttāna pubbajo”ti. “Sambuddho dvipadaṁ seṭṭho, ājānīyo catuppadaṁ; Sussūsā seṭṭhā bhariyānaṁ, yo ca puttānamassavo”ti.
“An aristocrat is the best of bipeds, an ox is the best of quadrupeds, a maiden is the best of wives, and a first-born the best of sons.” “A Buddha is the best of bipeds, a thoroughbred, the best of quadrupeds, a good listener is the best of wives, and the best of sons is loyal.”
「二足の中では貴族が最も優れ、四足の中では牛が最も優れ、妻の中では乙女が最も優れ、息子の中では長子が最も優れる。」
「二足の中では仏陀が最も優れ、四足の中では駿馬が最も優れ、妻の中では善き聴き手が最も優れ、息子の中では忠義なる者が最も優れる。」
家族
相応部経典
趣旨一致
長
“Kacci te kuṭikā natthi, kacci natthi kulāvakā; Kacci santānakā natthi, kacci muttosi bandhanā”ti. “Taggha me kuṭikā natthi, taggha natthi kulāvakā; Taggha santānakā natthi, taggha muttomhi bandhanā”ti. “Kintāhaṁ kuṭikaṁ brūmi, kiṁ te brūmi kulāvakaṁ; Kiṁ te santānakaṁ brūmi, kintāhaṁ brūmi bandhanan”ti. “Mātaraṁ kuṭikaṁ brūsi, bhariyaṁ brūsi kulāvakaṁ; Putte santānake brūsi, taṇhaṁ me brūsi bandhanan”ti. “Sāhu te kuṭikā natthi, sāhu natthi kulāvakā; Sāhu santānakā natthi, sāhu muttosi bandhanā”
“Don’t you have a little hut? Don’t you have a little nest? Don’t you have any networks? Aren’t you free of shackles?” “Indeed I have no little hut. Indeed I have no little nest. Indeed I have no networks. Indeed I’m free from shackles.” “What do you think I call your little hut? What do I call your little nest? What do I call your network? And what do I call your shackle?” “You call mother a little hut; and wife a little nest. You call children a network, and you call my craving a shackle.” “It
「そなたには小さな小屋もないのか？小さな巣もないのか？絡み合う網もないのか？縛める枷から解き放たれているのか？」
「まことに、われに小さな小屋はなし。まことに、われに小さな巣はなし。まことに、われに絡み合う網はなし。まことに、われは枷より解脱せり。」
「汝に問わん――われが小さな小屋と呼ぶもの、それは何か？われが小さな巣と呼ぶもの、それは何か？われが網と呼ぶもの、それは何か？そして、われが枷と呼ぶもの、それは何か？」
「母こそを、そなたは小さな小屋と呼ぶ。妻こそを、そなたは小さな巣と呼ぶ。子らこそを、そなたは網と呼ぶ。そして、われが渇愛こそを、そなたは枷と呼ぶのだ。」
家族
相応部経典
趣旨一致
長
“Ekena ca kho, bhikkhave, balena samannāgato puriso mātugāmaṁ abhibhuyya vattati. Katamena ekena balena? Issariyabalena abhibhūtaṁ mātugāmaṁ neva rūpabalaṁ tāyati, na bhogabalaṁ tāyati, na ñātibalaṁ tāyati, na puttabalaṁ tāyati, na sīlabalaṁ tāyatī”ti.
“Mendicants, by means of one power a man lives having mastered a lady. By means of what one power? When a lady has been mastered by the power of authority, her powers of attractiveness, wealth, relatives, children, and ethical behavior do not avail her.”
比丘たちよ、男は一つの力によって女を制する。いかなる一つの力によってか。女が権威の力によって制せられたならば、その容色の力、財の力、親族の力、子の力、戒行の力も、彼女の何の役にも立たぬのである。
家族
相応部経典
趣旨一致
長
“Pañcimāni, bhikkhave, mātugāmassa balāni. Yato ca kho, bhikkhave, mātugāmo rūpabalena ca samannāgato hoti, bhogabalena ca, ñātibalena ca— evaṁ so tenaṅgena paripūro hoti. Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, bhogabalena ca, ñātibalena ca, na ca puttabalena— evaṁ so tenaṅgena aparipūro hoti. Yato ca kho, bhikkhave, mātugāmo rūpabalena ca samannāgato hoti, bhogabalena ca, ñātibalena ca, puttabalena ca— evaṁ so tenaṅgena paripūro hoti. Rūpabalena ca, bhikkhave, mātugāmo samannāgato
“Mendicants, there are these five powers of a lady. But when she has the powers of attractiveness, wealth, and relatives she’s complete in that respect. A lady who has the powers of attractiveness, wealth, and relatives, but not the power of children is incomplete in that respect. But when she has the powers of attractiveness, wealth, relatives, and children she’s complete in that respect. A lady who has the powers of attractiveness, wealth, relatives, and children, but not the power of ethical
比丘たちよ、女人には五つの力がある。しかし、容色の力、財の力、親族の力を具えているならば、その点において完全である。容色の力、財の力、親族の力を具えながら、子の力を具えていない女人は、その点において不完全である。容色の力、財の力、親族の力、子の力を具えているならば、その点において完全である。容色の力、財の力、親族の力、子の力を具えながら、戒の力を具えていない女人は、その点において不完全である。
家族
相応部経典
趣旨一致
長
“Pañcimāni, bhikkhave, mātugāmassa balāni. Sīlabalena ca, bhikkhave, mātugāmo samannāgato hoti, na ca ñātibalena, vāsenteva naṁ, kule na nāsenti. Sīlabalena ca, bhikkhave, mātugāmo samannāgato hoti, na ca puttabalena, vāsenteva naṁ, kule na nāsenti. Imāni kho, bhikkhave, pañca mātugāmassa balānī”ti. Katamāni pañca? Rūpabalaṁ, bhogabalaṁ, ñātibalaṁ, puttabalaṁ, sīlabalaṁ. Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, na ca sīlabalena, nāsenteva naṁ, kule na vāsenti. Rūpabalena ca, bhikkhav
“Mendicants, there are these five powers of a lady. If a lady has the power of ethical behavior but not that of relatives, the family will accommodate her, they won’t send her away. If a lady has the power of ethical behavior but not that of children, the family will accommodate her, they won’t send her away. These are the five powers of a lady.” What five? Attractiveness, wealth, relatives, children, and ethical behavior. If a lady has the power of attractiveness but not that of ethical behavio
比丘たちよ、女人には五つの力がある。もし女人が戒徳の力を持ちながら、容色の力を持たずとも、その家は彼女を受け入れ、追い出すことはないであろう。もし女人が戒徳の力を持ちながら、財の力を持たずとも、その家は彼女を受け入れ、追い出すことはないであろう。もし女人が戒徳の力を持ちながら、親族の力を持たずとも、その家は彼女を受け入れ、追い出すことはないであろう。もし女人が戒徳の力を持ちながら、子の力を持たずとも、その家は彼女を受け入れ、追い出すことはないであろう。これが女人の五つの力である。」その五つとは何か。容色、財、親族、子、そして戒徳である。もし女人が容色の力を持ちながら、戒徳の力を持たざれば――
経典データの出典: SuttaCentral（CC0ライセンス）