🔖 ブックマーク機能はLINEログインで利用できます
💬 AIブッダに相談
10,023
偈句数
6,901
日本語訳あり
9,975
パーリ原文
経典 18
テーマ 20
該当 90
すべて
智慧 4287
老い 929
苦しみ 775
正念 717
業・因果 365
死 359
執着 353
幸せ 347
怒り 347
人間関係 246
自己 243
家族 234
不安 177
仕事 154
渇愛 145
慈悲 126
無常 108
孤独 45
空 43
感謝 23
経典: 長部経典
✕ クリア
正念
長部経典
趣旨一致
長
‘ye kho keci oḷārikā pāṇā imaṁ nagaraṁ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti. Evameva kho me, bhante, dhammanvayo vidito. Ye te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta sambojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambujjhiṁsu. 2. Acchariyaabbhuta Evaṁ vutte, āyasmā udāyī bhagavantaṁ etada
‘Whatever sizable creatures enter or leave the citadel, all of them do so via this gate.’ In the same way, I understand this by inference from the teaching: ‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they awaken to the supreme perfect awakening.’ 2. Incr
⚠ 出家者向けの文脈
正念
長部経典
趣旨一致
長
1.1. Kusaladhammadesanā Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti kusalesu dhammesu. Tatrime kusalā dhammā seyyathidaṁ— cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. Idha, bhante, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Etadānuttariyaṁ, bhante, kusalesu dhammesu. Taṁ bhagavā asesamabhijānāti, taṁ bhagav
1.1. Teaching Skillful Qualities And moreover, sir, how the Buddha teaches skillful qualities is unsurpassable. This consists of such skillful qualities as the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. By these a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own
⚠ 出家者向けの文脈
正念
長部経典
趣旨一致
長
Nava anupubbavihārā. Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. Pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. Sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. Sabbaso rūpasaññānaṁ samatikkamā …pe… ākāsānañcāyatanaṁ upasampajja viharati. Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañc
<em>Nine progressive meditations:</em> A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind a
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
正念
長部経典
趣旨一致
長
Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni …pe… Aṭṭhikāni puñjakitāni terovassikāni …pe… Aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta
What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. White bones, the color of shells … Decrepit bones, heaped in a pile … Bones rotted and crumbled to powder. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ And so they meditate observing an aspect of the body internally, externally, and both internally and externally. Th
⚠ 出家者向けの文脈
正念
長部経典
趣旨一致
長
manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Evaṁ kho, āvuso, bhikkhu chaḷaṅgasamannāgato hoti. Kathañcāvuso, bhikkhu ekārakkho hoti? Idhāvuso, bhikkhu satārakkhena cetasā samannāgato hoti. Evaṁ kho, āvuso, bhikkhu ekārakkho hoti. Kathañcāvuso, bhikkhu caturāpasseno hoti? Idhāvuso, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti. Evaṁ kho, āvuso, bhikkhu caturāpasseno hoti. Kathañcāvuso, bhikkhu paṇun
Knowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware. That’s how a mendicant possesses six factors. And how does a mendicant have a single guard? It’s when a mendicant’s heart is guarded by mindfulness. That’s how a mendicant has a single guard. And how does a mendicant have four supports? After appraisal, a mendicant uses some things, endures some things, avoids some things, and gets rid of some things. That’s how a mendicant has four support
⚠ 出家者向けの文脈
正念
長部経典
趣旨一致
長
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. 2. Vedanānupassanā Kathañca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati? Nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. Iti ajjhattaṁ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu vedanānupassī viharati. Samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammān
That too is how a mendicant meditates by observing an aspect of the body. 2. Observing the Feelings And how does a mendicant meditate observing an aspect of feelings? When they feel a neutral feeling not of the flesh, they know: ‘I feel a neutral feeling not of the flesh.’ And so they meditate observing an aspect of feelings internally, externally, and both internally and externally. They meditate observing feelings as liable to originate, as liable to fall, and as liable to both originate and v
⚠ 出家者向けの文脈
正念
長部経典
趣旨一致
長
Atha kho bhagavā pānīyaṁ apāyi. 25. Pukkusamallaputtavatthu Tena kho pana samayena pukkuso mallaputto āḷārassa kālāmassa sāvako kusinārāya pāvaṁ addhānamaggappaṭipanno hoti. Addasā kho pukkuso mallaputto bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ. Disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho pukkuso mallaputto bhagavantaṁ etadavoca: “acchariyaṁ, bhante, abbhutaṁ, bhante, santena vata, bhante, pabbajitā vihārena viharanti. Bhūta
So the Buddha drank the water. 25. On Pukkusa the Malla Now at that time Pukkusa the Malla, a disciple of Āḷāra Kālāma, was traveling along the road from Kusinārā to Pāvā. He saw the Buddha sitting at the root of a certain tree. He went up to him, bowed, sat down to one side, and said, “It’s incredible, sir, it’s amazing! Those who have gone forth remain in such peaceful meditations. Once it so happened that Āḷāra Kālāma, while traveling along a road, left the road and sat at the root of a nearb
正念
長部経典
趣旨一致
長
Sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti. Anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti. Samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti. Asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti. Vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti. Avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti. Iti ajjhattaṁ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati. Samudayadhammānupassī vā cittasmiṁ viharati, vayadhammānup
They know mind that is not supreme as ‘mind that is not supreme,’ and mind that is supreme as ‘mind that is supreme.’ They know mind immersed in samādhi as ‘mind immersed in samādhi,’ and mind not immersed in samādhi as ‘mind not immersed in samādhi.’ They know freed mind as ‘freed mind,’ and unfreed mind as ‘unfreed mind.’ And so they meditate observing an aspect of the mind internally, externally, and both internally and externally. They meditate observing the mind as liable to originate, as l
正念
長部経典
趣旨一致
長
apisu te, bhante, saṅghāṭi rajena okiṇṇā’ti? ‘Evamāvuso’ti. Atha kho, bhante, tassa purisassa etadahosi: ‘acchariyaṁ vata bho, abbhutaṁ vata bho, santena vata bho pabbajitā vihārena viharanti. Yatra hi nāma saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva dakkhati, na pana saddaṁ sossatī’ti. Āḷāre kālāme uḷāraṁ pasādaṁ pavedetvā pakkāmī”ti. Atha kho, bhante, pañcamattāni sakaṭasatāni āḷāraṁ kālāmaṁ nissāya nissāya atikkamiṁsu. Atha kho, bhante, aññataro puriso tassa
Why sir, even your outer robe is covered with dust!’ ‘Yes, respectable sir.’ Then that person thought: ‘Oh lord, how incredible, how amazing! Those who have gone forth remain in such peaceful meditations, in that, while conscious and awake he neither saw nor heard a sound as five hundred carts passed by right next to him.’ And after declaring his lofty confidence in Āḷāra Kālāma, he left.” Then around five hundred carts passed by right beside Āḷāra Kālāma. Then a certain person coming behind tho
正念
長部経典
趣旨一致
長
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati? Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.
And how does a mendicant meditate observing an aspect of principles? They meditate observing the principles as liable to originate, as liable to fall, and as liable to both originate and vanish. Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. That’s how a mendicant meditates by observing an aspect of principles with respect to the five hindrances. It’s when a mendicant me
⚠ 出家者向けの文脈
正念
長部経典
趣旨一致
長
Seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. Ime kho te, cunda, dhammā mayā abhiññā desitā. 7. Saññāpetabbavidhi Tesañca vo, cunda, samaggānaṁ sammodamānānaṁ avivadamānānaṁ sikkhataṁ aññataro sabrahmacārī saṅghe dhammaṁ bhāseyya. Tatra ce tumhākaṁ evamassa: ‘ayaṁ kho āyasmā atthañceva micchā gaṇhāti, byañjanāni ca micchā ropetī’ti. Tassa neva abhinanditabbaṁ na paṭikkositabbaṁ, anabhinanditvā app
They are the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. These are the things I have taught from my own direct knowledge. 7. Reaching Agreement Suppose one of those spiritual companions who is training in harmony and mutual appreciation, without disputing, were to recite the teaching in the Saṅgha. Now, you might think, ‘This venerable misconstrues th
正念
長部経典
趣旨一致
長
Kāyagatāsati sātasahagatā. Katamo eko dhammo pariññeyyo? Phasso sāsavo upādāniyo. 2. Dve dhammā Dve dhammā bahukārā, dve dhammā bhāvetabbā, dve dhammā pariññeyyā, dve dhammā pahātabbā, dve dhammā hānabhāgiyā, dve dhammā visesabhāgiyā, dve dhammā duppaṭivijjhā, dve dhammā uppādetabbā, dve dhammā abhiññeyyā, dve dhammā sacchikātabbā. Katame dve dhammā pahātabbā? Avijjā ca bhavataṇhā ca. Katame dve dhammā hānabhāgiyā? Dovacassatā ca pāpamittatā ca. Katame dve dhammā visesabhāgiyā?
Mindfulness of the body that is full of pleasure. <em>What one thing should be completely understood?</em> Contact, which is accompanied by defilements and fuels grasping. 2. Groups of Two Two things are helpful, two things should be developed, two things should be completely understood, two things should be given up, two things make things worse, two things lead to distinction, two things are hard to comprehend, two things should be produced, two things should be directly known, two things shou
正念
長部経典
趣旨一致
長
Santaṁ vā ajjhattaṁ vicikicchaṁ ‘atthi me ajjhattaṁ vicikicchā’ti pajānāti, asantaṁ vā ajjhattaṁ vicikicchaṁ ‘natthi me ajjhattaṁ vicikicchā’ti pajānāti, yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṁ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṁ anuppādo hoti tañca pajānāti. Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. 4.2. Dh
When they have doubt in them, they understand: ‘I have doubt in me.’ When they don’t have doubt in them, they understand: ‘I don’t have doubt in me.’ They understand how doubt arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future. And so they meditate observing an aspect of principles internally, externally, and both internally and externally. 4.2. The Aggregates Furthermore, a mendicant meditates by observing an aspect of princip
正念
長部経典
趣旨一致
長
“Ekamidāhaṁ, pukkusa, samayaṁ ātumāyaṁ viharāmi bhusāgāre. Tena kho pana samayena deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā avidūre bhusāgārassa dve kassakā bhātaro hatā cattāro ca balibaddā. Atha kho, pukkusa, ātumāya mahājanakāyo nikkhamitvā yena te dve kassakā bhātaro hatā cattāro ca balibaddā tenupasaṅkami. Tena kho panāhaṁ, pukkusa, samayena bhusāgārā nikkhamitvā bhusāgāradvāre abbhokāse caṅkamāmi. Atha kho, pukkusa, aññataro puriso tamhā mahājanakāyā ye
“This one time, Pukkusa, I was staying near Ātumā in a threshing-hut. At that time the heavens were raining and pouring, lightning was flashing, and thunder was cracking. And not far from the threshing-hut two farmers who were brothers were killed, as well as four oxen. Then a large crowd came from Ātumā to the place where that happened. Now at that time I came out of the threshing-hut and was walking mindfully in the open near the door of the hut. Then having left that crowd, a certain person a
正念
長部経典
趣旨一致
長
iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo, iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti, iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. 4.3. Dhammānupassanāāyatanapabba Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabā
Such are choices, such is the origin of choices, such is the ending of choices. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ And so they meditate observing an aspect of principles internally … 4.3. The Sense Fields Furthermore, a mendicant meditates by observing an aspect of principles with respect to the six interior and exterior sense fields. That’s how a mendicant meditates by observing an aspect of principles with respect to the six interi
⚠ 出家者向けの文脈
正念
長部経典
趣旨一致
長
Te ce me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṁ evaṁ vadāmi: ‘api pana tumhe āyasmanto ekantasukhaṁ lokaṁ jānaṁ passaṁ viharathā’ti? Iti puṭṭhā ‘no’ti vadanti. “Seyyathāpi, poṭṭhapāda, puriso evaṁ vadeyya: ‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī’ti? Iti puṭṭho ‘āmā’ti vadeyya. Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? “Addhā kho, bhante, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
And they answer, ‘Yes’. I say to them, ‘But do you meditate knowing and seeing a perfectly happy world?’ Asked this, they say, ‘No.’ “Suppose, Poṭṭhapāda, a man were to say: ‘My friend, do you desire someone who you’ve never even known or seen?’ Asked this, he’d say, ‘Yes.’ What do you think, Poṭṭhapāda? This being so, doesn’t that man’s statement turn out to have no demonstrable basis?” “Clearly that’s the case, sir.”
正念
長部経典
趣旨一致
長
Jivhañca pajānāti, rase ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. Kāyañca pajānāti, phoṭṭhabbe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ
They understand the tongue, tastes, and the fetter … They understand the body, touches, and the fetter … They understand the mind, ideas, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future. And so they meditate observing an aspect of principles internally … 4.4. The Awakening Factors Furthermore, a mendicant meditat
正念
長部経典
趣旨一致
長
Atha kho, pukkusa, tassa purisassa etadahosi: ‘acchariyaṁ vata bho, abbhutaṁ vata bho, santena vata bho pabbajitā vihārena viharanti. Yatra hi nāma saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva dakkhati, na pana saddaṁ sossatī’ti. Mayi uḷāraṁ pasādaṁ pavedetvā maṁ abhivādetvā padakkhiṇaṁ katvā pakkāmī”ti. Evaṁ vutte, pukkuso mallaputto bhagavantaṁ etadavoca: “esāhaṁ, bhante, yo me āḷāre kālāme pasādo taṁ mahāvāte vā ophuṇāmi sīghasotāya v
Then that person thought: ‘Oh lord, how incredible, how amazing! Those who have gone forth remain in such peaceful meditations, in that, while conscious and awake he neither saw nor heard a sound as the heavens were raining and pouring, lightning was flashing, and thunder was cracking.’ And after declaring their lofty confidence in me, they bowed and respectfully circled me, keeping me on their right, before leaving.” When he said this, Pukkusa said to him, “Any confidence I had in Āḷāra Kālāma
正念
長部経典
趣旨一致
長
4. Cattāro dhammā Cattāro dhammā bahukārā, cattāro dhammā bhāvetabbā …pe… cattāro dhammā sacchikātabbā. citte … dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Katame cattāro dhammā pariññeyyā? Cattāro āhārā— kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ. Katame cattāro dhammā pahātabbā? Cattāro oghā— kāmogho, bhavogho, diṭṭhogho, avijjogho.
4. Groups of Four Four things are helpful, etc. mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. <em>What four things should be completely understood?</em> Four foods: edible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth. <em>What four things should be given up?</em> Four floods: sensuality, desire for rebirth, views, and ignorance.
正念
長部経典
趣旨一致
長
Ayaṁ dutiyo sukhallikānuyogo. Puna caparaṁ, cunda, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. Ayaṁ tatiyo sukhallikānuyogo. Puna caparaṁ, cunda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ catuttho sukhallikānuyogo. Ime kho, cunda, cattāro sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti. Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
This is the second kind of indulgence in pleasure. Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption. They meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ This is the third kind of indulgence in pleasure. Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）