🔖 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 2,119
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: 中部経典
✕ クリア
幸せ
中部経典
趣旨一致
長
uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassa. Atha kho, ānanda, rājā maghadevo bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena kappakaṁ āmantesi: ‘pātubhūtā kho me, tāta kumāra, devadūtā; dissanti sirasmiṁ palitāni jātāni; bhuttā kho pana me mānusakā kāmā; samayo dibbe kāme pariyesituṁ. Ehi tvaṁ, tāta kumāra, imaṁ rajjaṁ paṭipajja. Ahaṁ pana kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmi. Tena hi, tāta kumāra, yadā tva
And he observed the sabbath on the fourteenth, fifteenth, and eighth of the fortnight. Then, after many years, many hundred years, many thousand years had passed, King Maghadeva addressed his barber, ‘Dear prince, the messengers of the gods have shown themselves to me. Grey hairs can be seen growing on my head. I have enjoyed human pleasures. Now it is time to seek heavenly pleasures. Come, dear prince, rule the realm. I shall shave off my hair and beard, dress in ocher robes, and go forth from
幸せ
中部経典
趣旨一致
長
Tassa mayhaṁ, bhante, ahudeva aññathattaṁ ahudeva domanassaṁ: ‘yampi no imesaṁ dvinnaṁ bhattānaṁ paṇītasaṅkhātataraṁ tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti. Bhūtapubbaṁ, bhante, aññataro puriso divā sūpeyyaṁ labhitvā evamāha: ‘handa ca imaṁ nikkhipatha, sāyaṁ sabbeva samaggā bhuñjissāmā’ti. Yā kāci, bhante, saṅkhatiyo sabbā tā rattiṁ, appā divā. Te mayaṁ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṁ taṁ rattiṁvikālabhojanaṁ pajahimhā. Bhū
At that, sir, we became sad and upset, ‘But that’s considered the more delicious of the two meals. And the Blessed One tells us to give it up! The Holy One tells us to let it go!’ Once it so happened that a certain person got some soup during the day. He said, ‘Come, let’s set this aside; we’ll enjoy it together this evening.’ Nearly all meals are prepared at night, only a few in the day. But when we considered our love and respect for the Buddha, and our sense of conscience and prudence, we gav
幸せ
中部経典
趣旨一致
長
Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti. Tatra, bhikkhave, yāni cha nekkhammasitāni domanassāni tāni nissāya tāni āgamma yāni cha gehasitāni domanassāni tāni pajahatha, tāni samatikkamatha. Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti. Tatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma, yā cha gehasitā upekkhā tā pajahatha tā samatikkamatha. Evametāsaṁ pahānaṁ hoti, evametāsaṁ samatikkamo hoti. Tatra, bhikkhave, yāni cha nekkhammasitāni somanassāni tāni niss
That’s how they are given up. Therein, by relying on the six kinds of renunciate sadness, give up the six kinds of domestic sadness. That’s how they are given up. Therein, by relying on the six kinds of renunciate equanimity, give up the six kinds of domestic equanimity. That’s how they are given up. Therein, by relying on the six kinds of renunciate happiness, give up the six kinds of renunciate sadness. There is equanimity that is diversified, based on diversity, and equanimity that is unified
幸せ
中部経典
趣旨一致
長
evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. 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 …p
In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. 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 overwhelmi
同じように、比丘は身を養うための衣と、腹を満たすための托鉢食に満足する。どこへ赴くにも、ただこれらのみを携えて出立する。この聖なる戒律の全き範囲を具えるとき、比丘は己の内に咎なき安楽を体験する。眼をもって色を見るとき、その相や細相に捉われることがない。眼根を制御せずに放置すれば、貪欲と憂悩という悪しき不善の法が、たちまち覆い尽くすであろう。
⚠ 出家者向けの文脈
幸せ
中部経典
趣旨一致
長
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato
When they have this noble sense restraint, they experience an unsullied bliss inside themselves. They act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. When they have this entire spectrum of noble ethics, this noble c
以下に翻訳を示します。
---
かくの如き気高き根律儀を具えたるとき、その者は内なる自己において汚れなき至福を体験する。出入りするときも、前方を見るときも傍らを見るときも、手足を屈伸するときも、僧伽梨・鉢・三衣を持するときも、食し、飲み、噛み、味わうときも、大小便を通ずるときも、歩み、立ち、坐し、臥し、覚め、語り、沈黙を守るときも、その者は正知をもって行ずる。かくの如き聖なる戒の全き体系を具え、かくの如き聖なる
幸せ
中部経典
趣旨一致
長
Kathaṁrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato? Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṁ tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. So evaṁ pajānāti: ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. Idamassa sattamaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi. Evaṁ sattaṅgasamannāgatassa kho, bhikkhave, ariya
And what, mendicants, is the strength of an individual accomplished in view? The strength of an individual accomplished in view is that, when the teaching and training proclaimed by the Realized One are being taught, they find inspiration in the meaning and the teaching, and find joy connected with the teaching. They understand, ‘I have the same strength as an individual accomplished in view.’ This is the seventh knowledge they have achieved that is noble and transcendent, and is distinct from t
幸せ
中部経典
趣旨一致
長
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? ‘Cakkhunā rūpaṁ disvā somanassaṭṭhānīyaṁ rūpaṁ upavicarati, domanassaṭṭhānīyaṁ rūpaṁ upavicarati, upekkhāṭṭhānīyaṁ rūpaṁ upavicarati. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya somanassaṭṭhānīyaṁ dhammaṁ upavicarati, domanassaṭṭhānīyaṁ dhammaṁ upavicarati, upekkhāṭṭhānīyaṁ dhammaṁ upavicarati. Iti cha somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā,
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 odor with the nose … Tasting a flavor with the tongue … Feeling a touch with the body … Becoming conscious of an idea with the mind, one is preoccupied with an idea that’s a basis for happiness or sadness or equanimity. So there are six preoccupations with happiness, six preoccupations with sadness
幸せ
中部経典
趣旨一致
中
Cha gehasitāni somanassāni, cha nekkhammasitāni somanassāni, cha gehasitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehasitā upekkhā, cha nekkhammasitā upekkhā.
There are six kinds of domestic happiness and six kinds of renunciate happiness. There are six kinds of domestic sadness and six kinds of renunciate sadness. There are six kinds of domestic equanimity and six kinds of renunciate equanimity.
幸せ
中部経典
趣旨一致
長
Tesaṁ taṁ, anuruddhā, hoti dīgharattaṁ hitāya sukhāyā”ti. Idamavoca bhagavā. Attamano āyasmā anuruddho bhagavato bhāsitaṁ abhinandīti. Tena kho pana samayena bhagavā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Tatiyampi kho te bhikkhū tuṇhī ahesuṁ. Atha kho bhagavā te kulaputte ārabbha bhikkhū āmantesi: “ye te, bhikkhave, kulaputtā mamaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye”ti? Evaṁ vutte, te bhikkhū tuṇhī ahesuṁ. Dutiyampi kho bhagav
That is for their lasting welfare and happiness.” That is what the Buddha said. Satisfied, Venerable Anuruddha approved what the Buddha said. Now at that time the Buddha was sitting in the open, surrounded by the mendicant Saṅgha. For a third time, the mendicants kept silent. Then the Buddha spoke to the mendicants about those gentlemen: “Mendicants, those gentlemen who have gone forth out of faith from the lay life to homelessness in my name—I trust they’re satisfied with the spiritual life?” W
⚠ 出家者向けの文脈
幸せ
中部経典
趣旨一致
長
“Evaṁ, bhante”. “Evaṁ pabbajitena ca pana, anuruddhā, kulaputtena kimassa karaṇīyaṁ? Vivekaṁ, anuruddhā, kāmehi vivekaṁ akusalehi dhammehi pītisukhaṁ nādhigacchati aññaṁ vā tato santataraṁ, tassa abhijjhāpi cittaṁ pariyādāya tiṭṭhati, byāpādopi cittaṁ pariyādāya tiṭṭhati, thinamiddhampi cittaṁ pariyādāya tiṭṭhati uddhaccakukkuccampi cittaṁ pariyādāya tiṭṭhati, vicikicchāpi cittaṁ pariyādāya tiṭṭhati, aratīpi cittaṁ pariyādāya tiṭṭhati, tandīpi cittaṁ pariyādāya tiṭṭhati. Vivekaṁ, anuruddhā, kāme
“Yes, sir.” “But, Anuruddha and friends, when a gentleman has gone forth like this, what should he do? Take someone who doesn’t achieve the rapture and bliss that are secluded from sensual pleasures and unskillful qualities, or something even more peaceful than that. Their mind is still occupied by desire, ill will, dullness and drowsiness, restlessness and remorse, doubt, discontent, and sloth. That’s someone who doesn’t achieve the rapture and bliss that are secluded from sensual pleasures and
幸せ
中部経典
趣旨一致
長
ime kho, māṇava, pañca kāmaguṇā. Imehi kho, māṇava, pañcahi kāmaguṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko gathito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. Taṁ kiṁ maññasi, māṇava, Puna caparaṁ, māṇava, bhikkhu vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ upasampajja viharati. Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi. yaṁ vā tiṇakaṭṭhupādānaṁ paṭicca aggiṁ jāleyya yaṁ vā nissaṭṭhatiṇakaṭṭhupādānaṁ aggiṁ jāleyya, katamo nu khvāssa aggi
These are the five kinds of sensual stimulation. Pokkharasāti enjoys himself with these five kinds of sensual stimulation, tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. What do you think, student? Furthermore, 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 and keeping it connect
⚠ 出家者向けの文脈
幸せ
中部経典
趣旨一致
長
Katamā ca, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi? Idha, māṇava, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi. Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, katamettha brāhmaṇā dhammaṁ mahapphalataraṁ paññapenti puññassa kiriyāya kusalassa ārādhanāyā”ti? “Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, c
And what is rapture that’s apart from sensual pleasures and unskillful qualities? 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 rapture that’s apart from sensual pleasures and unskillful qualities. Of the five things that the brahmins prescribe for making merit and succeeding in the skillful, wh
⚠ 出家者向けの文脈
幸せ
中部経典
趣旨一致
長
“Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya cittassāhaṁ ete parikkhāre vadāmi— cāgabahulo hoti. So ‘cāgabahulomhī’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. Yaṁ taṁ kusalūpasaṁhitaṁ pāmojjaṁ, cittassāhaṁ etaṁ parikkhāraṁ vadāmi— yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāya. Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cittassāhaṁ ete parikkhāre vadāmi— yadidaṁ cittaṁ av
“I say that the five things prescribed by the brahmins for making merit are prerequisites of the mind for and is very generous. Thinking, ‘I’m very generous,’ they find inspiration in the meaning and the teaching, and find joy connected with the teaching. And I say that joy connected with the skillful is a prerequisite of the mind for developing a mind free of enmity and ill will. I say that these five things prescribed by the brahmins for making merit are prerequisites of the mind for developin
幸せ
中部経典
趣旨一致
長
Yaṁ taṁ kusalūpasaṁhitaṁ pāmojjaṁ, cittassāhaṁ etaṁ parikkhāraṁ vadāmi— yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāya. Idha, māṇava, bhikkhu tapassī hoti …pe… brahmacārī hoti …pe… sajjhāyabahulo hoti …pe… Evaṁ vutte, subho māṇavo todeyyaputto bhagavantaṁ etadavoca: “No hidaṁ, bho gotama”. “Taṁ kissa hetu”? “Amu hi, bho gotama, puriso naḷakāragāme jātavaddho. Tassa sabbāneva naḷakāragāmassa maggāni suviditānī”ti. “Siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa
And I say that joy connected with the skillful is a prerequisite of the mind for developing a mind free of enmity and ill will. Take a mendicant who is fervent … is chaste … rehearses a lot … When he had spoken, Subha said to him, “No, worthy Gotama. Why is that? Because they were born and raised in Naḷakāra. They’re well acquainted with all the roads to the village.” “Still, it’s possible they might be slow or hesitant to answer. But the Realized One is never slow or hesitant when questioned ab
⚠ 出家者向けの文脈
幸せ
中部経典
趣旨一致
長
Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So sīlasampadaṁ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca. Puna caparaṁ, brāhmaṇa, bhikk
They don’t become lazy and slack on account of their possessions, honor, and popularity, but generate enthusiasm and try to realize those things that are better and finer. They become accomplished in ethics. They’re happy with that, but they haven’t got all they wished for. Take a mendicant 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 keepin
⚠ 出家者向けの文脈
幸せ
中部経典
趣旨一致
長
Yasmiṁ samaye, bhikkhave, bhikkhuno taṁ dhammaṁ paññāya pavicinato pavicayato parivīmaṁsaṁ āpajjato āraddhaṁ hoti vīriyaṁ asallīnaṁ, vīriyasambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, vīriyasambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, vīriyasambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. Āraddhavīriyassa uppajjati pīti nirāmisā. Yasmiṁ samaye, bhikkhave, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā, pītisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, pītisambojjhaṅ
At such a time, a mendicant has activated the awakening factor of energy; they develop it and perfect it. When they’re energetic, rapture not of the flesh arises. At such a time, a mendicant has activated the awakening factor of rapture; they develop it and perfect it. When the mind is full of rapture, the body and mind become tranquil. At such a time, a mendicant has activated the awakening factor of tranquility; they develop it and perfect it. When the body is tranquil and they feel bliss, the
⚠ 出家者向けの文脈
幸せ
中部経典
趣旨一致
長
‘Sā panāvuso, niṭṭhā viddasuno udāhu aviddasuno’ti? ‘viddasuno, āvuso, sā niṭṭhā, na sā niṭṭhā aviddasuno’ti. ‘Sā panāvuso, niṭṭhā anuruddhappaṭiviruddhassa udāhu ananuruddhaappaṭiviruddhassā’ti? ‘ananuruddhaappaṭiviruddhassāvuso, sā niṭṭhā, na sā niṭṭhā anuruddhappaṭiviruddhassā’ti. ‘Sā panāvuso, niṭṭhā papañcārāmassa papañcaratino udāhu nippapañcārāmassa nippapañcaratino’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: ‘nippapañcārāmassāvuso, sā niṭṭhā nippapañcarat
‘Is it for the knowledgeable or the ignorant?’ ‘It’s for the knowledgeable.’ ‘Is it for those who favor and oppose or for those who don’t favor and oppose?’ ‘It’s for those who don’t favor and oppose.’ ‘But is that goal for those who enjoy proliferation or for those who enjoy non-proliferation?’ Answering rightly, the wanderers would say: ‘It’s for those who enjoy non-proliferation, not for those who enjoy proliferation.’ Answering rightly, the wanderers would say: ‘The goal is one, reverends, n
「それは、知ある者のためのものか、それとも無知なる者のためのものか」と問えば、「知ある者のためのものである」と答えるべきであろう。「それは、好悪を抱く者のためのものか、それとも好悪を離れた者のためのものか」と問えば、「好悪を離れた者のためのものである」と答えるべきであろう。「しからば、その目的は、戯論を喜ぶ者のためのものか、それとも無戯論を喜ぶ者のためのものか」と問えば、正しく答えるならば、遊行者たちはこのように言うであろう。「無戯論を喜ぶ者のためのものであり、戯論を喜ぶ者のためのものではない」と。正しく答えるならば、遊行者たちはこのように言うであろう。「目的はただ一つ、尊者たちよ——」
幸せ
中部経典
趣旨一致
長
Yaṁ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ idaṁ vuccati kāmasukhaṁ mīḷhasukhaṁ puthujjanasukhaṁ anariyasukhaṁ. ‘Na āsevitabbaṁ, na bhāvetabbaṁ, na bahulīkātabbaṁ, bhāyitabbaṁ etassa sukhassā’ti—vadāmi. Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ
The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure—a filthy, common, ignoble pleasure. Such pleasure should not be cultivated or developed, but should be feared, I say. Now, take a mendicant 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. As the placing of the mind
⚠ 出家者向けの文脈
幸せ
中部経典
趣旨一致
長
evameva kho, bhikkhave, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti. Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. Seyyathāpi, bhikkhave,
In the same way, a mendicant drenches, steeps, fills, and spreads their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. That too is how a mendicant develops mindfulness of the body. Furthermore, a mendicant, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. They sit spreading their body
⚠ 出家者向けの文脈
幸せ
中部経典
趣旨一致
長
Tamenaṁ bhagavatā pañhābhipuṭṭhena byākatan”ti. Atha kho dīgho parajano yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho dīgho parajano yakkho bhagavantaṁ etadavoca: tāvatiṁsā devā …pe… yāmā devā …pe… tusitā devā …pe… nimmānaratī devā …pe… paranimmitavasavattī devā …pe… brahmakāyikā devā saddamanussāvesuṁ: “lābhā vata, bho, vajjīnaṁ, suladdhalābhā vajjipajāya, yattha tathāgato viharati arahaṁ sammāsambuddho, ime ca tayo kulaputtā—
I answered when the Buddha directly asked about it.” Then the native spirit Dīgha Parajana went up to the Buddha, bowed, stood to one side, and said to him, the gods of the thirty-three … the gods of Yama … the joyful gods … the gods who love to create … the gods who control what is created by others … the gods of the Divinity’s host raised the cry, “The Vajjis are lucky! The Vajjian people are so very lucky that the Realized One, the perfected one, the fully awakened Buddha stays there, as well
経典データの出典: SuttaCentral（CC0ライセンス）