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経典: 中部経典
✕ クリア
幸せ
中部経典
趣旨一致
長
Tumhe ca pana ‘ke tumhe’ti puṭṭhā samānā ‘samaṇāmhā’ti paṭijānātha. Tesaṁ vo, bhikkhave, evaṁsamaññānaṁ sataṁ evaṁpaṭiññānaṁ sataṁ: yesañca mayaṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ paribhuñjāma, tesaṁ te kārā amhesu mahapphalā bhavissanti mahānisaṁsā, amhākañcevāyaṁ pabbajjā avañjhā bhavissati saphalā saudrayā’ti. Kathañca, bhikkhave, bhikkhu na samaṇasāmīcippaṭipadaṁ paṭipanno hoti? Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā appahīnā hoti, byāpannacittassa
And when they ask you what you are, you claim to be ascetics. Given this label and this claim, you should train like this: ‘We will practice in the way that is proper for an ascetic. That way our label will be accurate and our claim correct. The services of those whose robes, almsfood, lodgings, and medicines and supplies for the sick we enjoy shall be very fruitful and beneficial for them. And our going forth will not be wasted, but will be fruitful and fertile.’ And how does a mendicant not pr
⚠ 出家者向けの文脈
幸せ
中部経典
趣旨一致
長
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. So 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… ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañ
When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves. When they see 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 of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an o
幸せ
中部経典
趣旨一致
長
Ghaṭikāro kho, mahārāja, kumbhakāro buddhe aveccappasādena samannāgato, dhamme aveccappasādena samannāgato, saṅghe aveccappasādena samannāgato, ariyakantehi sīlehi samannāgato. Ghaṭikāro kho, mahārāja, kumbhakāro dukkhe nikkaṅkho, dukkhasamudaye nikkaṅkho, dukkhanirodhe nikkaṅkho, dukkhanirodhagāminiyā paṭipadāya nikkaṅkho. Ekamidāhaṁ, mahārāja, samayaṁ vegaḷiṅge nāma gāmanigame viharāmi. “lābhā vata me, suladdhaṁ vata me, yassa me kassapo bhagavā arahaṁ sammāsambuddho evaṁ abhivissattho”ti. Ath
He has experiential confidence in the Buddha, the teaching, and the Saṅgha, and possesses the ethics loved by the noble ones. He is free of doubt regarding suffering, its origin, its cessation, and the practice that leads to its cessation. This one time, great king, I was staying near the market town of Vebhaliṅga. “I’m so fortunate, so very fortunate, in that the Buddha Kassapa trusts me so much!” Then joy and happiness did not leave him for a fortnight, or his parents for a week. Then I robed
幸せ
中部経典
趣旨一致
長
Na akāraṇena tathāgatā sitaṁ pātukarontī”ti. Ekamidāhaṁ, mahārāja, samayaṁ tattheva vegaḷiṅge nāma gāmanigame viharāmi. “lābhā vata me, suladdhaṁ vata me, yassa me kassapo bhagavā arahaṁ sammāsambuddho evaṁ abhivissattho”ti. Atha kho, mahārāja, ghaṭikāraṁ kumbhakāraṁ aḍḍhamāsaṁ pītisukhaṁ na vijahati, sattāhaṁ mātāpitūnaṁ. Atha khvāhaṁ, mahārāja, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena ghaṭikārassa kumbhakārassa mātāpitaro tenupasaṅkamiṁ; upasaṅkamitvā ghaṭikārassa kumbhakārassa mātāpit
Realized Ones do not smile for no reason.” Another time, great king, I was staying near that same market town of Vebhaliṅga. “I’m so fortunate, so very fortunate, to be trusted so much by the Buddha Kassapa!” Then joy and happiness did not leave him for a fortnight, or his parents for a week. Then I robed up in the morning and, taking my bowl and robe, went to the home of Ghaṭīkāra’s parents, where I said to them, “Excuse me, where has Bhaggava gone?” “Your supporter has gone out, sir. But take
幸せ
中部経典
趣旨一致
長
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī”ti. Evaṁ vutte, ghoṭamukho brāhmaṇo āyasmantaṁ udenaṁ etadavoca: “abhikkantaṁ, bho udena, abhikkantaṁ, bho udena. Seyyathāpi, bho udena, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā udenena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ udenaṁ saraṇaṁ gacc
They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.” When he had spoken, Ghoṭamukha said to him, “Excellent, worthy Udena! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the worthy Udena has made the teaching clear in many ways. I go for refuge to the worthy Udena, to the teaching, and to the mendic
⚠ 初学者には難しい
幸せ
中部経典
趣旨一致
長
Atha kho, mahārāja, ghaṭikārassa kumbhakārassa etadahosi: “lābhā vata me, suladdhaṁ vata me, yassa me kassapo bhagavā arahaṁ sammāsambuddho evaṁ abhivissattho”ti. Atha kho, mahārāja, ghaṭikāraṁ kumbhakāraṁ aḍḍhamāsaṁ pītisukhaṁ na vijahati, sattāhaṁ mātāpitūnaṁ. Tena kho pana samayena kuṭi ovassati. Atha kho, mahārāja, āvesanaṁ sabbantaṁ temāsaṁ ākāsacchadanaṁ aṭṭhāsi, na devotivassi. Evarūpo ca, mahārāja, ghaṭikāro kumbhakāro’ti. ‘Lābhā, bhante, ghaṭikārassa kumbhakārassa, suladdhā, bhante, gha
Then Ghaṭīkāra thought, “I’m so fortunate, so very fortunate, to be trusted so much by the Buddha Kassapa!” Then joy and happiness did not leave him for a fortnight, or his parents for a week. Now at that time my hut leaked. Then the workshop remained with the atmosphere for a roof for the whole three months, but the heavens did not rain on it. And that, great king, is what Ghaṭīkāra the potter is like.’ ‘Ghaṭīkāra the potter is fortunate, very fortunate, to be so trusted by the Buddha Kassapa.’
幸せ
中部経典
趣旨一致
長
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā tāvatiṁsānaṁ devānaṁ …pe… yāmānaṁ devānaṁ … tusitānaṁ devānaṁ … Assosuṁ kho sāleyyakā brāhmaṇagahapatikā: “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ sālaṁ anuppatto. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’. So imaṁ loka
the gods of the thirty-three … the gods of Yama … the joyful gods … The brahmins and householders of Sālā heard, “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—while wandering in the land of the Kosalans has arrived at Sālā, together with a large Saṅgha of mendicants. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of go
⚠ 出家者向けの文脈
幸せ
中部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā magadhesu cārikaṁ caramāno yena rājagahaṁ tadavasari; yena bhaggavo kumbhakāro tenupasaṅkami; upasaṅkamitvā bhaggavaṁ kumbhakāraṁ etadavoca: ‘Aṭṭhārasa manopavicāro ayaṁ, bhikkhu, puriso’ti— ‘Aṭṭhārasa manopavicāro ayaṁ, bhikkhu, puriso’ti— iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Cakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati, domanassaṭṭhāniyaṁ rūpaṁ upavicarati, upekkhāṭṭhāniyaṁ rūpaṁ upavicara
So I have heard. At one time the Buddha was wandering in the Magadhan lands when he arrived at Rājagaha. He went to see Bhaggava the potter, and said, ‘This person has eighteen mental preoccupations.’ ‘This person has eighteen mental preoccupations.’ That’s what I said, and this is why I said it. That’s what I said, but why did I say it? Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for happiness or sadness or equanimity. Hearing a sound with the ear … Smelling an o
かくの如く我聞けり。ある時、世尊はマガダ国を遊行されており、王舎城に到着された。世尊は陶工バッガヴァのもとを訪ねられ、こう仰せられた。「この者には十八の心の煩いがある。」「この者には十八の心の煩いがある」と我は説いた。しからば、何ゆえにかく説いたのか。眼をもって色を見るとき、人は楽の依り所となる色、あるいは苦の依り所となる色、あるいは捨の依り所となる色に囚われる。耳をもって声を聞くとき……鼻をもって香を嗅ぐとき……
⚠ 出家者向けの文脈
幸せ
中部経典
趣旨一致
長
“Paṭhamaṁ panāvuso, jhānaṁ katiaṅgikan”ti? “Paṭhamaṁ kho, āvuso, jhānaṁ pañcaṅgikaṁ. Idhāvuso, paṭhamaṁ jhānaṁ samāpannassa bhikkhuno vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca. Paṭhamaṁ kho, āvuso, jhānaṁ evaṁ pañcaṅgikan”ti. “‘Duppañño duppañño’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, duppaññoti vuccatī”ti? “‘Nappajānāti nappajānātī’ti kho, āvuso, tasmā duppaññoti vuccati. Kiñca nappajānāti? ‘Idaṁ dukkhan’ti nappajānāti, ‘ayaṁ dukkhasamudayo’ti nappajānāti, ‘ayaṁ dukkha
“But how many factors does the first absorption have?” “The first absorption has five factors. When a mendicant has entered the first absorption, placing the mind, keeping it connected, rapture, bliss, and unification of mind are present. That’s how the first absorption has five factors.” “Reverend, they speak of ‘a witless person’. How is a witless person defined?” “Reverend, they’re called witless because they don’t understand. And what don’t they understand? They don’t understand: ‘This is su
⚠ 出家者向けの文脈
幸せ
中部経典
趣旨一致
長
Yepi te tatiyā samaṇabrāhmaṇā evaṁ samacintesuṁ ye kho te paṭhamā samaṇabrāhmaṇā …pe…. ‘ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa …pe…. Evañhi te tatiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. Yannūna mayaṁ yattha agati mārassa ca māraparisāya ca tatrāsayaṁ kappeyyāma. Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā sam
and third groups of ascetics and brahmins … ‘The first … failed to get free of Māra’s power. Why don’t we set up our lair where Māra and his assembly can’t go? Then we can encroach on where Māra has sown the seed and those worldly pleasures of the flesh, and enjoy eating without being reckless. We won’t become indulgent, then we won’t become negligent, and then Māra won’t be able to do what he wants with us on account of that seed and those worldly pleasures of the flesh.’ And that’s just what t
第三の沙門・婆羅門の集団……「第一の……はマーラの支配から解脱することができなかった。では、マーラとその眷属の及ばぬところに我らの住処を設けてはどうであろうか。そうすれば、マーラが種を蒔いたところ、すなわちこれら世俗の肉欲の領域に立ち入り、放逸に陥ることなく食を受用することができるであろう。耽溺することなく、放逸となることなく、そうあるならば、その種と世俗の肉欲を因として、マーラが我らに対してその意のままにふるまうことはできまい。」そして、彼らはまさにその通りに実行した。
幸せ
中部経典
趣旨一致
長
“Sādhāvuso”ti kho āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttariṁ pañhaṁ apucchi: “Paṭhamaṁ panāvuso, jhānaṁ kataṅgavippahīnaṁ kataṅgasamannāgatan”ti? “Paṭhamaṁ kho, āvuso, jhānaṁ pañcaṅgavippahīnaṁ, pañcaṅgasamannāgataṁ. Idhāvuso, paṭhamaṁ jhānaṁ samāpannassa bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti; vitakko ca vattati, vicāro ca pīti ca sukha
Saying “Good, reverend,” Mahākoṭṭhita approved and agreed with what Sāriputta said. Then he asked another question: “But how many factors has the first absorption given up and how many does it possess?” “The first absorption has given up five factors and possesses five factors. When a mendicant has entered the first absorption, sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt are given up. Placing the mind, keeping it connected, rapture, bliss, and unificati
⚠ 出家者向けの文脈
幸せ
中部経典
趣旨一致
長
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato. Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave …pe… pāpimato. Puna caparaṁ, bhikkhave, bhi
It’s when 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. This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption
比丘が、欲楽を離れ、不善法を離れ、尋と伺を有し、離より生じた喜と楽とを有する初禅に入り、住するとき——これこそ、比丘が魔羅を盲目ならしめ、その眼を余すところなく滅し、悪魔の見及ばぬ境地へと至ったと謂われるのである。さらに、尋と伺が寂静に帰するに従い、比丘は内なる清浄を得、心の一境性を得て、尋なく伺なく、定より生じた喜と楽とを有する第二禅に入り、住する。
⚠ 出家者向けの文脈
幸せ
中部経典
趣旨一致
長
Tatra, bhikkhave, catutthā migajātā evaṁ samacintesuṁ: Yepi te tatiyā migajātā evaṁ samacintesuṁ: ‘ye kho te paṭhamā migajātā …pe… Evañhi te tatiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā. Yannūna mayaṁ yattha agati nevāpikassa ca nevāpikaparisāya ca tatrāsayaṁ kappeyyāma, tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamatt
So then a fourth herd of deer thought up a plan, and third herds of deer … ‘The first … failed to get free of the sower’s power. Why don’t we set up our lair somewhere the sower and his helpers can’t go? Then we can intrude on where the sower has sown the seed and enjoy eating it without being reckless. We won’t become indulgent, then we won’t become negligent, and then the sower won’t be able to do with us what he wants on account of that seed.’ And that’s just what they did. So the sower and h
かくして第四の鹿の群れは一つの計略を思い巡らした。「第一の群れも第二の群れも第三の群れも、皆、播種者の支配から逃れることができなかった。われらはいかがすべきか。播種者とその眷属の立ち入ることのできぬ場所に、われらの臥所を設けるべきではあるまいか。そうすれば、播種者の種を蒔きたる地に踏み入り、その食を楽しみながらも、放逸に陥ることなく過ごすことができよう。放縦にならなければ怠惰にも陥らず、そうすれば播種者もその種を以てわれらを意のままにすることはできまい。」かくして彼らはその通りに実行した。播種者とその
幸せ
中部経典
趣旨一致
長
Ayaṁ cevettha attho— nivāpoti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. Nevāpikoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ. Nevāpikaparisāti kho, bhikkhave, māraparisāyetaṁ adhivacanaṁ. Migajātāti kho, bhikkhave, samaṇabrāhmaṇānametaṁ adhivacanaṁ. Tatra, bhikkhave, paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni anupakhajja mucchitā bhojanāni bhuñjiṁsu. Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu,
And this is what it means. ‘Seed’ is a term for the five kinds of sensual stimulation. ‘Sower’ is a term for Māra the Wicked. ‘Sower’s helpers’ is a term for Māra’s assembly. ‘Deer’ is a term for ascetics and brahmins. Now, the first group of ascetics and brahmins encroached on where the seed and the worldly pleasures of the flesh were sown by Māra and recklessly enjoyed eating it. They became indulgent, then they became negligent, and then Māra was able to do what he wanted with them on account
これはいかなる意味を持つものであるかを示そう。「種」とは、五種の感官的刺激を指す言葉である。「種を蒔く者」とは、悪魔マーラを指す言葉である。「種を蒔く者の助手たち」とは、マーラの集いを指す言葉である。「鹿」とは、沙門・婆羅門を指す言葉である。さて、第一の沙門・婆羅門の群れは、マーラによって蒔かれた種と世俗の肉欲の快楽のある場所に踏み込み、無分別にもそれを食らうに至った。彼らは放逸に耽り、次いで怠慢となり、やがてマーラは彼らに対して思いのままに振る舞うことができるようになった。
幸せ
中部経典
趣旨一致
長
Tesaṁ adhimattakasimānaṁ pattakāyānaṁ balavīriyaṁ parihāyi. Balavīriye parihīne cetovimutti parihāyi. Cetovimuttiyā parihīnāya tameva nivāpaṁ nivuttaṁ mārassa paccāgamiṁsu tāni ca lokāmisāni. Te tattha anupakhajja mucchitā bhojanāni bhuñjiṁsu. Evañhi te, bhikkhave, dutiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. Seyyathāpi te, bhikkhave, dutiyā migajātā tathūpame ahaṁ ime dutiye samaṇabrāhmaṇe vadāmi. ‘ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisā
and they lost their strength and energy. Because of this, they lost their heart’s release, so they went back to where Māra had sown the seed and the worldly pleasures of the flesh. Intruding on that place, they recklessly enjoyed eating them … And that’s how the second group of ascetics and brahmins failed to get free from Māra’s power. This second group of ascetics and brahmins is just like the second herd of deer, I say. ‘The first group of ascetics and brahmins became indulgent … and failed t
彼らは力と精力を失った。そのために彼らは心の解脱を失い、魔羅が種を蒔いた場所、すなわち肉欲の世俗的な快楽へと舞い戻ったのである。その地に踏み込み、彼らは無分別にもその快楽を貪り食い……かくして第二の沙門・婆羅門の群れは、魔羅の支配から逃れることができなかった。この第二の沙門・婆羅門の群れは、第二の鹿の群れに等しい、と私は説く。「第一の沙門・婆羅門の群れは放逸に耽り……そして解脱に失敗した」
幸せ
中部経典
趣旨一致
長
Bhagavā etadavoca: Puna caparaṁ, bhikkhave, asappuriso vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Ayampi, bhikkhave, sappurisadhammo. So iti paṭisañcikkhati: ‘ahaṁ khomhi paṭhamajjhānasamāpattiyā lābhī, ime panaññe bhikkhū paṭhamajjhānasamāpattiyā na lābhino’ti. So tāya paṭhamajjhānasamāpattiyā attānukkaṁseti, paraṁ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati: ‘paṭ
The Buddha said this: Furthermore, take an untrue person who, 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. This too is a quality of a true person. They reflect: ‘I have attained the first absorption, unlike these other mendicants.’ And they glorify themselves and put others down on account of that. This too is a quality of a
幸せ
中部経典
趣旨一致
長
Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa. Puna caparaṁ, bhaddāli, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Taṁ kissa hetu? Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa. Puna caparaṁ, bhaddāli, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkh
Because that’s what happens when someone fulfills the training according to the Teacher’s instructions. 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. Why is that? Because that’s what happens when someone fulfills the training according to the Teacher’s instructions. Fur
⚠ 出家者向けの文脈
幸せ
中部経典
趣旨一致
長
tāvatiṁsā vā devā yāmā vā devā”ti? “Tāvatiṁsehi, bho sāriputta, devehi yāmā devā seyyo”ti. “Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— nirayo vā tiracchānayoni vā”ti? yāmā vā devā tusitā vā devā”ti? “Yāmehi, bho sāriputta, devehi tusitā devā seyyo”ti. “Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— tusitā vā devā nimmānaratī vā devā”ti? “Tusitehi, bho sāriputta, devehi nimmānaratī devā seyyo”ti. “Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—
the gods of the thirty-three or the gods of Yama?” “The gods of Yama.” “Which do you think is better: hell or the animal realm?” the gods of Yama or the joyful gods?” “The joyful gods.” “Which do you think is better: the joyful gods or the gods who love to create?” “The gods who love to create.” “Which do you think is better:
幸せ
中部経典
趣旨一致
長
Devā te, mahārāja, tāvatiṁsā dassanakāmā. Abhirama, mahārāja, devesu devānubhāvenā’ti. ‘Alaṁ, mārisa, tattheva maṁ mithilaṁ paṭinetu. Tathāhaṁ dhammaṁ carissāmi brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; uposathañca upavasāmi cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassā’ti. Addasā kho, ānanda, sakko devānamindo nimiṁ rājānaṁ dūratova āgacchantaṁ. Disvāna nimiṁ rājānaṁ etadavoca: ‘ehi kho, mahārāja. Svāgataṁ, mahārāja. Devā te dassanakāmā, mahārāja, tāvatiṁsā sudhammāyaṁ sabhāyaṁ kittayamāna
The gods of the thirty-three would like to see you. Enjoy heavenly glory among the gods!’ ‘Enough, good fellow. Send me back to Mithilā right away. That way I shall justly treat brahmins and householders, and people of town and country. And I shall observe the sabbath on the fourteenth, fifteenth, and eighth of the fortnight.’ Sakka saw King Nimi coming off in the distance, and said to him: ‘Come, great king! Welcome, great king! The gods of the thirty-three who wanted to see you were sitting to
幸せ
中部経典
趣旨一致
長
Sotaviññeyyānaṁ saddānaṁ … ghānaviññeyyānaṁ gandhānaṁ … jivhāviññeyyānaṁ rasānaṁ … kāyaviññeyyānaṁ phoṭṭhabbānaṁ … manoviññeyyānaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ …pe… somanassaṁ. Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati gehasitaṁ somanassaṁ. Tattha katamāni cha nekkhammasitāni somanassāni? Imāni cha nekkhammasitāni somanassāni. Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāy
There are sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body … Ideas known by the mind, which are likable, desirable, agreeable, pleasing, connected with the worldly pleasures of the flesh. Happiness arises when you regard it as a gain to obtain such ideas, or when you recollect ideas you formerly obtained that have passed, ceased, and perished. Such happiness is called domestic happiness. And in this context what are the six kinds of renu
経典データの出典: SuttaCentral（CC0ライセンス）