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経典: 長部経典
✕ クリア
幸せ
長部経典
趣旨一致
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seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ; iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo’ti— iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikāraparibhogaṁ anuyuttā viharanti, seyyathidaṁ—annasannidhiṁ pānasannidhiṁ vatthasannidhiṁ yānasannidhiṁ sayanasannidhiṁ gandhasannidhiṁ āmisasannidhiṁ iti vā iti evarūpā sannidhikāraparib
These include plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth. The ascetic Gotama refrains from such injury to plants and seeds.’ Such is an ordinary person’s praise of the Realized One. ‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own use. This includes such things as food, drink, clothes, vehicles, bedding, fragrance, and things of the flesh. The ascetic Gotama refra
幸せ
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趣旨一致
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iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti, seyyathidaṁ—aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ paṅgacīraṁ vaṅkakaṁ mokkhacikaṁ ciṅgulikaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁ iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato samaṇo gotamo’ti— iti vā hi, bhikkha
Such is an ordinary person’s praise of the Realized One. ‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence. This includes such things as checkers with eight or ten rows, checkers in the air, hopscotch, spillikins, board-games, tip-cat, drawing straws, dice, leaf-flutes, toy plows, somersaults, pinwheels, toy measures, toy carts, toy bows, guessing words from syllables, guessing another’s thoughts, and imitating musical
幸せ
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趣旨一致
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“Idha, poṭṭhapāda, tathāgato loke uppajjati arahaṁ, sammāsambuddho …pe… Evaṁ kho, poṭṭhapāda, bhikkhu sīlasampanno hoti tassime pañcanīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.
“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha … That’s how a mendicant is accomplished in ethics. … Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed.
⚠ 出家者向けの文脈
幸せ
長部経典
趣旨一致
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‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti, lapakā ca nemittikā ca nippesikā ca, lābhena lābhaṁ nijigīsitāro ca iti evarūpā kuhanalapanā paṭivirato samaṇo gotamo’ti— iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Majjhimasīlaṁ niṭṭhitaṁ. 2.3. Mahāsīla ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ—aṅgaṁ nimittaṁ uppātaṁ supin
‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in deceit, flattery, hinting, and belittling, and using material things to chase after other material things. The ascetic Gotama refrains from such fawning and flattery.’ Such is an ordinary person’s praise of the Realized One. The middle section on ethics is finished. 2.3. The Large Section on Ethics ‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low
幸せ
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seyyathidaṁ—maṇilakkhaṇaṁ vatthalakkhaṇaṁ daṇḍalakkhaṇaṁ satthalakkhaṇaṁ asilakkhaṇaṁ usulakkhaṇaṁ dhanulakkhaṇaṁ āvudhalakkhaṇaṁ itthilakkhaṇaṁ purisalakkhaṇaṁ kumāralakkhaṇaṁ kumārilakkhaṇaṁ dāsalakkhaṇaṁ dāsilakkhaṇaṁ hatthilakkhaṇaṁ assalakkhaṇaṁ mahiṁsalakkhaṇaṁ usabhalakkhaṇaṁ golakkhaṇaṁ ajalakkhaṇaṁ meṇḍalakkhaṇaṁ kukkuṭalakkhaṇaṁ vaṭṭakalakkhaṇaṁ godhālakkhaṇaṁ kaṇṇikālakkhaṇaṁ kacchapalakkhaṇaṁ migalakkhaṇaṁ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—
This includes reading the marks of gems, cloth, clubs, swords, spears, arrows, bows, weapons, women, men, boys, girls, male and female bondservants, elephants, horses, buffaloes, bulls, cows, goats, rams, chickens, quails, monitor lizards, rabbits, tortoises, or deer. The ascetic Gotama refrains from such low lore, such wrong livelihood.’ Such is an ordinary person’s praise of the Realized One. ‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by
幸せ
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趣旨一致
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So aparena samayena tamhā dāsabyā mucceyya, attādhīno aparādhīno bhujisso yenakāmaṅgamo. Tassa evamassa: So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. Seyyathāpi, māṇava, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ. So aparena samayena taṁ kantāraṁ nitthareyya, sotthinā gāmantaṁ anupāpuṇeyya khemaṁ appaṭibhayaṁ. Tassa evamassa: So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. Evameva kho, māṇava, bhikkhu yathā iṇaṁ yathā rogaṁ yathā
But after some time they’d be freed from servitude. They would be their own master, not indentured to another, a freeman able to go where they wish. Thinking about this, they’d be filled with joy and happiness. Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat. But after some time they crossed over the desert safely, arriving within a village, a sanctuary free of peril. Thinking about this, they’d be filled with joy
⚠ 出家者向けの文脈
幸せ
長部経典
趣旨一致
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So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. Seyyathāpi, māṇava, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya. Sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca p
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, s
幸せ
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“Kathañca, māṇava, bhikkhu indriyesu guttadvāro hoti? So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. Evaṁ kho, māṇava, bhikkhu indriyesu guttadvāro hoti. Idha, māṇava, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ; tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. Sotena saddaṁ sutvā …pe… ghān
“And how, student, does a mendicant guard the sense doors? When they have this noble sense restraint, they experience an unsullied bliss inside themselves. That’s how a mendicant guards the sense doors. When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty
⚠ 出家者向けの文脈
幸せ
長部経典
趣旨一致
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Bhūtapubbaṁ, rājañña, aññatarassa brāhmaṇassa dve pajāpatiyo ahesuṁ. seyyathāpi sā brāhmaṇī bālā abyattā anayabyasanaṁ āpannā ayoniso dāyajjaṁ gavesantī. Na kho, rājañña, samaṇabrāhmaṇā sīlavanto kalyāṇadhammā apakkaṁ paripācenti; api ca paripākaṁ āgamenti. Paṇḍitānaṁ attho hi, rājañña, samaṇabrāhmaṇānaṁ sīlavantānaṁ kalyāṇadhammānaṁ jīvitena. Yathā yathā kho, rājañña, samaṇabrāhmaṇā sīlavanto kalyāṇadhammā ciraṁ dīghamaddhānaṁ tiṭṭhanti tathā tathā bahuṁ puññaṁ pasavanti, bahujanahitāya ca paṭi
Once upon a time, a certain brahmin had two wives. just like that brahmin lady. Good ascetics and brahmins don’t force what is unripe to ripen; rather, they wait for it to ripen. For the life of clever ascetics and brahmins is beneficial. So long as they remain, good ascetics and brahmins produce much merit, and act for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans. By this method, too, it ought to be proven tha
幸せ
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tāya so bhikkhu parasattānaṁ parapuggalānaṁ cittampi ādisati, cetasikampi ādisati, vitakkitampi ādisati, vicāritampi ādisati: Taṁ kiṁ maññasi, kevaṭṭa, api nu so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyyā”ti? “Vadeyya, bhante”ti. “Imaṁ kho ahaṁ, kevaṭṭa, ādesanāpāṭihāriye ādīnavaṁ sampassamāno ādesanāpāṭihāriyena aṭṭīyāmi harāyāmi jigucchāmi. Atthi kho, bhikkhu, sakko nāma devānamindo amhehi abhikkantataro ca paṇītataro ca. Atthi kho, bhikkhu, yāmā nāma devā …pe… suyāmo nāma devaputto
Using that a mendicant can reveal another individual’s thoughts.’ What do you think, Kevaḍḍha? Wouldn’t someone lacking faith speak like that?” “They would, sir.” “Seeing this drawback in revealing, I’m horrified, repelled, and disgusted by demonstrations of revealing. Sakka, lord of gods … the gods of Yama … the godling named Suyāma … the Joyful gods … the godling named Santussita …
⚠ 出家者向けの文脈
幸せ
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趣旨一致
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mudutalunahatthapādo hoti … jālahatthapādo hoti … So tehi lakkhaṇehi samannāgato, sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? Aggo ca hoti seṭṭho ca pāmokkho ca uttamo ca pavaro ca kāmabhogīnaṁ. Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? Aggo ca hoti seṭṭho ca pāmokkho ca uttamo ca pavaro ca sabbasattānaṁ. Buddho samāno idaṁ labhati”. Etamatthaṁ bhagavā avoca.
His hands and feet are tender. He has serried hands and feet. Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He is the foremost, best, chief, highest, and finest of those who enjoy sensual pleasures. That’s what he obtains as king. And what does he obtain as Buddha? He is the foremost, best, chief, highest, and finest of all sentient beings. That’s what he obtains as Buddha.” The Buddha spoke this matter.
幸せ
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Tatthetaṁ vuccati: Ubbhamuppatitalomavā saso, Pādagaṇṭhirahu sādhusaṇṭhitā; Maṁsalohitācitā tacotthatā, Uparicaraṇasobhanā ahu. Gehamāvasati ce tathāvidho, Aggataṁ vajati kāmabhoginaṁ; Tena uttaritaro na vijjati, Jambudīpamabhibhuyya iriyati. Pabbajampi ca anomanikkamo,
On this it is said: His hairs stand upright, and his ankles well-shaped. Swollen with flesh and blood, encased in skin, gracing above the feet. If that sort lives in the home, he becomes the best of those who enjoy sensual pleasures. There’ll be none better than him; he’ll proceed <j>having mastered all the Black Plum Tree Land. But going forth the peerless renunciate
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Cātumahāpathe tathāgatassa thūpo kātabbo. Tattha ye mālaṁ vā gandhaṁ vā cuṇṇakaṁ vā āropessanti vā abhivādessanti vā cittaṁ vā pasādessanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāyā”ti. “kathaṁ mayaṁ, bhante ānanda, tathāgatassa sarīre paṭipajjāmā”ti? “Yathā kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabban”ti. “Kathaṁ pana, bhante ānanda, rañño cakkavattissa sarīre paṭipajjantī”ti? “Rañño, vāseṭṭhā, cakkavattissa sarīraṁ ahatena vatthena veṭ
A monument for the Realized One is to be built at the crossroads. When someone there lifts up garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for their lasting welfare and happiness.” “Honorable Ānanda, how do we proceed when it comes to the Realized One’s corpse?” “Proceed in the same way as they do for the corpse of a wheel-turning monarch.” “But how do they proceed with a wheel-turning monarch’s corpse?” “They wrap a wheel-turning monarch’s corpse
幸せ
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nirayaṁ vā tiracchānayoniṁ vā. nanu tvaṁ sālavatikaṁ ajjhāvasasī”ti? “Evaṁ, bho gotama”. “Yo nu kho, lohicca, evaṁ vadeyya: ‘lohicco brāhmaṇo sālavatikaṁ ajjhāvasati. Yā sālavatikāya samudayasañjāti lohiccova taṁ brāhmaṇo ekako paribhuñjeyya, na aññesaṁ dadeyyā’ti. Evaṁ vādī so ye taṁ upajīvanti, tesaṁ antarāyakaro vā hoti, no vā”ti? “Antarāyakaro, bho gotama”. “Antarāyakaro samāno hitānukampī vā tesaṁ hoti ahitānukampī vā”ti? Taṁ kiṁ maññasi, lohicca,
hell or the animal realm. Do you reside in Sālavatikā?” “Yes, worthy Gotama.” “Lohicca, suppose someone were to say: ‘The brahmin Lohicca resides in Sālavatikā. He alone should enjoy the revenues produced in Sālavatikā and not share them with anyone else.’ Would the one who spoke like that make it difficult for those whose living depends on you or not?” “They would, worthy Gotama.” “But is someone who creates difficulties for others acting kindly or unkindly?” What do you think, Lohicca?
幸せ
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Ayaṁ aṭṭhamo sattāvāso. Santāvuso, sattā sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanūpagā. Ayaṁ navamo sattāvāso. Nava yonisomanasikāramūlakā dhammā, yonisomanasikaroto pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati, samāhite citte yathābhūtaṁ jānāti passati, yathābhūtaṁ jānaṁ passaṁ nibbindati, nibbindaṁ virajjati, virāgā vimuccati. Katame nava dhammā pahātabbā? Nava taṇhāmūlakā dhammā— taṇhaṁ paṭic
This is the eighth abode of sentient beings. There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception. This is the ninth abode of sentient beings. Nine things rooted in rational application of mind. When you apply the mind rationally, joy springs up. When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel bli
⚠ 自己責任論に誤解されやすい
幸せ
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趣旨一致
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‘rājā pasenadi kosalo kāsikosalaṁ ajjhāvasati; yā kāsikosale samudayasañjāti, rājāva taṁ pasenadi kosalo ekako paribhuñjeyya, na aññesaṁ dadeyyā’ti. Evaṁ vādī so ye rājānaṁ pasenadiṁ kosalaṁ upajīvanti tumhe ceva aññe ca, tesaṁ antarāyakaro vā hoti, no vā”ti? “Antarāyakaro, bho gotama”. “Antarāyakaro samāno hitānukampī vā tesaṁ hoti ahitānukampī vā”ti? Iti kira, lohicca, yo evaṁ vadeyya: Antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṁ cittaṁ paccupaṭṭhitaṁ hoti, sapattake citte
‘King Pasenadi reigns over Kāsi and Kosala. He alone should enjoy the revenues produced in Kāsi and Kosala and not share them with anyone else.’ Would the one who spoke like that make it difficult for yourself and others whose living depends on King Pasenadi or not?” “They would, worthy Gotama.” “But is someone who creates difficulties for others acting kindly or unkindly?” So it seems, Lohicca, that should someone say such a thing either of Lohicca or of King Pasenadi, that is wrong view. In th
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yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjā. Katame tayo? Idha, lohicca, ekacco satthā yassatthāya agārasmā anagāriyaṁ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti. So taṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ deseti: ‘idaṁ vo hitāya idaṁ vo sukhāyā’ti. Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. So evamassa codetabbo: ‘āyasmā kho yassatthāya agārasmā anagāriyaṁ pabbajito, so te sāmañ
When someone reprimands such teachers, the reprimand is true, correct, legitimate, and blameless. What three? Firstly, take a teacher who has not reached the goal of the ascetic life for which they went forth from the lay life to homelessness. They teach their disciples: ‘This is for your welfare. This is for your happiness.’ But their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the teacher’s instruction. That teacher dese
⚠ 自己責任論に誤解されやすい
幸せ
長部経典
趣旨一致
長
Gihissa pītiṁ jananā piyaṁvadā. Bahūtarā pabbajitassa iriyato, Bhavanti puttā vacanānusārino; Gihissa vā pabbajitassa vā puna, Taṁ lakkhaṇaṁ jāyati tadatthajotakan”ti. Paṭhamabhāṇavāro niṭṭhito. “Pure puratthā purimāsu jātisu, Cirappanaṭṭhe sucirappavāsino; Ñātī suhajje sakhino samānayi, Samaṅgikatvā anumoditā ahu.
a layman’s joy, speaking kindly. But if he lives the renunciate life he has even more sons following his word. As householder or renunciate, that’s the meaning shown by this mark.” The first recitation section is finished. “In olden days, in past lives, he reunited long-lost and long-separated comrades and family, bringing them together with joy.
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So taṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ deseti: ‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. Tassa sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. So evamassa codetabbo: ‘āyasmā kho yassatthāya agārasmā anagāriyaṁ pabbajito, so te sāmaññattho ananuppatto. Taṁ tvaṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ desesi: Tassa te sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. Seyyathāpi nāma s
They teach their disciples: ‘This is for your welfare. This is for your happiness.’ Their disciples do want to listen. They actively listen and try to understand. They don’t proceed having turned away from the teacher’s instruction. That teacher deserves to be reprimanded: ‘Venerable, you haven’t reached the goal of the ascetic life; and when you teach disciples they don’t proceed having turned away from the teacher’s instruction. It’s like someone who abandons their own field and presumes to we
⚠ 自己責任論に誤解されやすい
幸せ
長部経典
趣旨一致
長
So tena kammena divaṁ samakkami, Sukhañca khiḍḍāratiyo ca anvabhi; Tato cavitvā punarāgato idha, Kosohitaṁ vindati vatthachādiyaṁ. 1. Suppatiṭṭhitapādatālakkhaṇaṁ Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno daḷhasamādāno ahosi kusalesu dhammesu, avatthitasamādāno kāyasucarite vacīsucarite manosucarite dānasaṁvibhāge sīlasamādāne uposathupavāse matteyyatāya petteyyatāya sāmaññatāya brahmaññatāya kule jeṭṭhāpacāyitāya aññataraññataresu ca adhi
By means of these deeds he went to heaven, where he enjoyed happiness and merriment. After passing away from there to here, his private parts are covered in a foreskin. 1. Well-Planted Feet In some past lives, past existences, past abodes the Realized One was reborn as a human being. He firmly and persistently undertook skillful behaviors such as good conduct by way of body, speech, and mind, giving and sharing, taking precepts, observing the sabbath, paying due respect to mother and father, asc
経典データの出典: SuttaCentral（CC0ライセンス）