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2. Rasapathavipātubhāva Ekodakībhūtaṁ kho pana, vāseṭṭha, tena samayena hoti andhakāro andhakāratimisā. ‘ambho, kimevidaṁ bhavissatī’ti rasapathaviṁ aṅguliyā sāyi. Tassa rasapathaviṁ aṅguliyā sāyato acchādesi, taṇhā cassa okkami. Aññepi kho, vāseṭṭha, sattā tassa sattassa diṭṭhānugatiṁ āpajjamānā rasapathaviṁ aṅguliyā sāyiṁsu. Tesaṁ rasapathaviṁ aṅguliyā sāyataṁ acchādesi, taṇhā ca tesaṁ okkami. Na candimasūriyā paññāyanti, na nakkhattāni tārakarūpāni paññāyanti, na rattindivā paññāyanti, na mās
2. The Earth’s Nectar Appears But the single mass of water at that time was utterly dark. Thinking, ‘Oh my, what might this be?’ they tasted the earth’s nectar with their finger. They enjoyed it, and craving was born in them. And other beings, following that being’s example, tasted the earth’s nectar with their fingers. They too enjoyed it, and craving was born in them. The moon and sun were not found, nor were stars and constellations, day and night, months and fortnights, years and seasons, or
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sotena saddaṁ sutvā … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā. Katame cha? Manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati. Cha domanassūpavicārā. Cakkhunā rūpaṁ disvā domanassaṭṭhāniyaṁ rūpaṁ upavicarati …pe… manasā dhammaṁ viññāya domanassaṭṭhāniyaṁ dhammaṁ upavicarati. Cha upekkhūpavicārā.
Hearing a sound with the ear … Smelling an odor with the nose … Tasting a flavor with the tongue … Feeling a touch with the body … What are the teachings grouped by six? Knowing an idea with the mind, one is preoccupied with an idea that’s a basis for happiness. <em>Six preoccupations with sadness:</em> Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for sadness. … Knowing an idea with the mind, one is preoccupied with an idea that’s a basis for sadness. <em>Six preoc
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“Piyāppiyaṁ pana, mārisa, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ; “Kathaṁ paṭipanno pana, mārisa, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṁ paṭipadaṁ paṭipanno hotī”ti? Tattha yaṁ jaññā somanassaṁ ‘imaṁ kho me somanassaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṁ somanassaṁ na sevitabbaṁ. Tattha yaṁ jaññā somanassaṁ ‘imaṁ kho me somanassaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṁ somanassaṁ sevitabbaṁ. Tattha yañce
“But good fellow, what is the source of what is liked and disliked?” “But how does a mendicant fittingly practice for the cessation of judgments driven by the proliferation of perceptions?” Well, should you know of a happiness: ‘When I cultivate this kind of happiness, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of happiness. Whereas, should you know of a happiness: ‘When I cultivate this kind of happiness, unskillful qualities decline, and skil
⚠ 出家者向けの文脈
幸せ
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tatiyampi kho āyasmā ānando bhagavantaṁ etadavoca: “tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti. “Saddahasi tvaṁ, ānanda, tathāgatassa bodhin”ti? “Evaṁ, bhante”. “Atha kiñcarahi tvaṁ, ānanda, tathāgataṁ yāvatatiyakaṁ abhinippīḷesī”ti? Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ; na bhagavantaṁ yāci: “tiṭṭhatu, bhante, bhagavā kappaṁ
For a third time, Ānanda said to the Buddha, “Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” “Ānanda, do you have faith in the Realized One’s awakening?” “Yes, sir.” “So why then do you keep pressing me up to the third time?” But Ānanda didn’t get it, even though the Buddha d
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Idampissa hoti sīlasampadāya …pe… Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. Ayaṁ kho, kassapa, sīlasampadā …pe… paṭhamaṁ jhānaṁ upasampajja viharati. Idampissa hoti cittasampadāya …pe… dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati. Idampissa hoti cittasampadāya. Ayaṁ kho, kassapa, cittasampadā.
This pertains to their accomplishment in ethics. … There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. … This, Kassapa, is that accomplishment in ethics. … They enter and remain in the first absorption … This pertains to their accomplishment in mind. … They enter and remain in the second absorption … third absorption … fourth absorption. This pertains to their accomplishment in mind. This, Kassapa, is that accomplish
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‘imaṁ kho me upekkhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpā upekkhā sevitabbā. “Somanassampāhaṁ, devānaminda, duvidhena vadāmi— Tattha yañce savitakkaṁ savicāraṁ, yañce avitakkaṁ avicāraṁ, ye avitakke avicāre, te paṇītatare. Upekkhampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti Evaṁ paṭipanno kho, devānaminda, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṁ paṭipadaṁ paṭipanno hotī”ti. Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho
‘When I cultivate this kind of equanimity, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of equanimity. “Lord of gods, there are two kinds of happiness, I say: And that which is free of placing the mind and keeping it connected is better than that which still involves placing the mind and keeping it connected. That’s why I said there are two kinds of equanimity. That’s how a mendicant fittingly practices for the cessation of judgments driven by the pr
⚠ 出家者向けの文脈
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Domanassampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampi. Upekkhampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampi. Somanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? 2.3. Pātimokkhasaṁvara Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi: Tattha yaṁ jaññā kāyasamācāraṁ ‘imaṁ kho me kāyasamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, ku
There are two kinds of sadness, I say: that which you should cultivate, and that which you should not cultivate. There are two kinds of equanimity, I say: that which you should cultivate, and that which you should not cultivate. Why did I say that there are two kinds of happiness? 2.3. Restraint in the Monastic Code And then Sakka asked another question: Well, should you know of a bodily conduct: ‘When I cultivate this kind of bodily conduct, unskillful qualities grow, and skillful qualities dec
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“tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṁ mārena pariyuṭṭhitacitto. Atha kho bhagavā yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: “tasmātiha, bhikkhave, ye te mayā dhammā abhiññā desitā, te vo sādhukaṁ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitā
“Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra. Then the Buddha went to the assembly hall, where he sat on the seat spread out and addressed the mendicants: “So, mendicants, having carefully memorized those things I have taught you fr
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“Puna caparaṁ, poṭṭhapāda, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Tassa yā purimā vivekajapītisukhasukhumasaccasaññā, sā nirujjhati. Samādhijapītisukhasukhumasaccasaññā tasmiṁ samaye hoti, samādhijapītisukhasukhumasaccasaññīyeva tasmiṁ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā”ti bhagavā avoca. “Puna caparaṁ, poṭṭhapāda, bhikkhu pītiy
“Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. The subtle and true perception of the rapture and bliss born of seclusion that they had previously ceases. At that time they have a subtle and true perception of the rapture and bliss born of immersion. That’s how, with tra
⚠ 出家者向けの文脈
幸せ
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趣旨一致
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“Yathā kathaṁ pana tvaṁ, devānaminda, abhijānāsi ito pubbe evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhan”ti? “Bhūtapubbaṁ, bhante, devāsurasaṅgāmo samupabyūḷho ahosi. Tasmiṁ kho pana, bhante, saṅgāme devā jiniṁsu, asurā parājayiṁsu. Tassa mayhaṁ, bhante, taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmassa etadahosi: ‘yā ceva dāni dibbā ojā yā ca asurā ojā, ubhayametaṁ devā paribhuñjissantī’ti. So kho pana me, bhante, vedapaṭilābho somanassapaṭilābho sadaṇḍāvacaro sasatthāvacaro na nibbidāya na virāgāya na
“But how?” “Once upon a time, sir, a battle was fought between the gods and the titans. In that battle the gods won and the titans lost. It occurred to me as victor, ‘Now the gods shall enjoy both the nectar of the gods and the nectar of the titans.’ But sir, that joy and happiness is in the sphere of the rod and the sword. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Elsewhere, among other ascetics and brahmins, I wasn’t even given a
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“Puna caparaṁ, poṭṭhapāda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Tassa yā purimā upekkhāsukhasukhumasaccasaññā, sā nirujjhati. Adukkhamasukhasukhumasaccasaññā tasmiṁ samaye hoti, adukkhamasukhasukhumasaccasaññīyeva tasmiṁ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā”ti bhagavā avoca. “Puna caparaṁ, poṭṭhapāda, bhikkhu sabbas
“Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. The subtle and true perception of bliss with equanimity that they had previously ceases. At that time they have a subtle and true perception of neutral feeling. That’s how, with training, certain perceptions arise and certain perceptions cease. And this is that training
⚠ 出家者向けの文脈
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“Abhijānāmahaṁ, bhante, ime pañhe aññe samaṇabrāhmaṇe pucchitā”ti. “Yathā kathaṁ pana te, devānaminda, byākaṁsu? Sace te agaru bhāsassū”ti. “Na kho me, bhante, garu yatthassa bhagavā nisinno bhagavantarūpo vā”ti. “Tena hi, devānaminda, bhāsassū”ti. “Kiṁ pana tvaṁ, devānaminda, atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedesī”ti? Amūḷho gabbhamessāmi, yattha me ramatī mano. Imaṁ kho ahaṁ, bhante, dutiyaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābh
“I do, sir.” “If you wouldn’t mind, lord of gods, tell me how they answered.” “It’s no trouble when someone such as the Blessed One is sitting here.” “Well, speak then, lord of gods.” “But lord of gods, what reason do you see for speaking of such joy and happiness?” I shall consciously go to a new womb, wherever my mind delights. This is the second reason. Living happily under the guidance of the one of unclouded wisdom,
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Ñāyena viharissāmi, sampajāno paṭissato. Imaṁ kho ahaṁ, bhante, tatiyaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi. Ñāyena me carato ca, sambodhi ce bhavissati; “Cha kho ahaṁ, bhante, atthavase sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi. Aññātā viharissāmi, sveva anto bhavissati. Imaṁ kho ahaṁ, bhante, catutthaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi. Cutāhaṁ mānusā kāyā,
I shall practice systematically, aware and mindful. This is the third reason. And if awakening should arise as I practice systematically, “I see six reasons to speak of such joy and happiness, sir. I shall live as one who understands, and my end shall come right there. This is the fourth reason. When I fall from the human realm,
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Ime kho ahaṁ, bhante, cha atthavase sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi. devabhūtassa me sato; Punarāyu ca me laddho, evaṁ jānāhi mārisa. Imaṁ kho ahaṁ, bhante, paṭhamaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi. Cutāhaṁ diviyā kāyā, āyuṁ hitvā amānusaṁ; Apariyositasaṅkappo, kathaṁ hoti virādhanā’; Iti puṭṭhā na sampāyanti,
Seeing these six reasons I speak of such joy and happiness. remaining in the godly form, I have gained an extended life: know this, dear sir. This is the first reason. When I fall from the heavenly host, leaving behind the non-human life, My wishes unfulfilled, How is there failure?’ But they were stumped by such questions
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Ayampi dhammo nāthakaraṇo. Puna caparaṁ, āvuso, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni, tattha dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ alaṁ saṁvidhātuṁ. Ayampi dhammo nāthakaraṇo. Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. Puna caparaṁ, āvuso, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo. Ayampi dhammo nāthakaraṇo. Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarehi cīvarapiṇḍapātasenā
This too is a quality that serves as protector. Furthermore, a mendicant is deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work. This too is a quality that serves as protector. You should all recite these in concert. Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training. This too is a quality that serves as protecto
⚠ 出家者向けの文脈
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upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā kāmabhoginiyo …pe… upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo, no ca khvassa brahmacariyaṁ hoti iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ …pe… brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ, no ca kho lābhaggayasaggappattaṁ. Evaṁ taṁ brahmacariyaṁ apar
white-clothed laywomen enjoying sensual pleasures. … There are white-clothed laywomen enjoying sensual pleasures, but the spiritual path is not successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans … the spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans, but it has not reached the peak of material things and fame. Then that spiritual path is incomplete in
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upāsakā cassa sāvakā honti … gihī odātavasanā brahmacārino. Upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino … Ahaṁ kho pana, cunda, etarahi satthā loke uppanno arahaṁ sammāsambuddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito. Viññāpitatthā ca me sāvakā saddhamme, kevalañca tesaṁ paripūraṁ brahmacariyaṁ āvikataṁ uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ. Ahaṁ kho pana, cunda, etarahi satthā thero rattaññū
chaste laymen, laymen enjoying sensual pleasures, I, Cunda, am a teacher who has arisen in the world today, perfected and fully awakened. The teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is fully awakened. My disciples have been educated in the meaning of that good teaching. And the spiritual practice that’s entirely full and pure has been disclosed and revealed to them with all its collected sayings, with its demonstrable basis, well
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Santi kho pana me, cunda, etarahi majjhimā bhikkhū sāvakā … santi kho pana me, cunda, etarahi navā bhikkhū sāvakā … santi kho pana me, cunda, etarahi therā bhikkhuniyo sāvikā … santi kho pana me, cunda, etarahi majjhimā bhikkhuniyo sāvikā … santi kho pana me, cunda, etarahi navā bhikkhuniyo sāvikā … santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā brahmacārino … santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā kāmabhogino … Yāvatā kho, cunda, etarahi satthāro lo
middle monks, junior monks, senior nuns, middle nuns, junior nuns, chaste laymen, laymen enjoying sensual pleasures, Of all the teachers in the world today, Cunda, I don’t see even a single one who has reached the peak of material things and fame like me. But seeing what does one not see? You can see the blade of a well-sharpened razor, but not the edge.
⚠ 出家者向けの文脈
幸せ
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Tassa atthappaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. Idaṁ paṭhamaṁ vimuttāyatanaṁ. Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti yathā yathā, āvuso, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti tathā tathā so tasmiṁ dhamme
Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the first opportunity for freedom. Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it. That mendicant feels inspired by the
⚠ 出家者向けの文脈
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長
Cūḷasīlaṁ niṭṭhitaṁ. ‘Ekabhattiko samaṇo gotamo rattūparato virato vikālabhojanā …. Naccagītavāditavisūkadassanā paṭivirato samaṇo gotamo …. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato samaṇo gotamo …. Uccāsayanamahāsayanā paṭivirato samaṇo gotamo …. Jātarūparajatapaṭiggahaṇā paṭivirato samaṇo gotamo …. Āmakadhaññapaṭiggahaṇā paṭivirato samaṇo gotamo …. Āmakamaṁsapaṭiggahaṇā paṭivirato samaṇo gotamo …. 2.2. Majjhimasīla ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanān
The shorter section on ethics is finished. ‘He eats in one part of the day, abstaining from eating at night and food at the wrong time.’ ‘He refrains from seeing shows of dancing, singing, and music .’ ‘He refrains from attiring and adorning himself with garlands, fragrance, and makeup.’ ‘He refrains from high and luxurious beds.’ ‘He refrains from receiving gold and currency, raw grains, raw meat, 2.2. The Middle Section on Ethics ‘There are some ascetics and brahmins who, while enjoying food g
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