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経典: 中部経典
✕ クリア
幸せ
中部経典
趣旨一致
長
Sadevako cepi, dīgha, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā ete tayo kulaputte pasannacittā anussareyya, sadevakassapāssa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāya. Passa, dīgha, yāva ete tayo kulaputtā bahujanahitāya paṭipannā bahujanasukhāya lokānukampāya, atthāya hitāya sukhāya devamanussānan”ti. Idamavoca bhagavā. Attamano dīgho parajano yakkho bhagavato bhāsitaṁ abhinandīti. Yasmāpi, dīgha, kulā ete tayo k
If the whole world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—were to recollect those venerables with confident heart, that would be for the whole world’s lasting welfare and happiness. See, Dīgha, how those three gentlemen are practicing for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans!” That is what the Buddha said. Satisfied, the native spirit Dīgha
幸せ
中部経典
趣旨一致
長
kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭip
When they feel a touch with their body … When they know an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. When they have this noble sense restraint, they experience an unsullied bliss inside themselves. They act with situational awarenes
幸せ
中部経典
趣旨一致
長
na bhagavā celapaṭikaṁ akkamissati. Pacchimaṁ janataṁ tathāgato anukampatī”ti. Addasā kho bodhi rājakumāro bhagavantaṁ dūratova āgacchantaṁ. Disvāna paccuggantvā bhagavantaṁ abhivādetvā purakkhatvā yena kokanado pāsādo tenupasaṅkami. Atha kho bhagavā pacchimaṁ sopānakaḷevaraṁ nissāya aṭṭhāsi. Atha kho bodhi rājakumāro bhagavantaṁ etadavoca: “abhiruhatu, bhante, bhagavā dussāni, abhiruhatu sugato dussāni; yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti. Evaṁ vutte, bhagavā tuṇhī ahosi. Dutiyampi kho
The Buddha will not step upon white cloth. The Realized One has sympathy for future generations.” Seeing the Buddha coming off in the distance, he went out to greet him. After bowing and inviting the Buddha to go first, he approached the Pink Lotus longhouse. But the Buddha stopped by the last step of the staircase. Then Prince Bodhi said to him, “Sir, let the Blessed One ascend on the cloth! Let the Holy One ascend on the cloth! It will be for my lasting welfare and happiness.” But when he said
幸せ
中部経典
趣旨一致
長
Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: ‘tathā bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva pokkharaṇiṁ āgamissatī’ti. Tamenaṁ passeyya aparena samayena taṁ pokkharaṇiṁ ogāhetvā nhāyitvā ca pivitvā ca sabbadarathakilamathapariḷāhaṁ paṭippassambhetvā paccuttaritvā tasmiṁ vanasaṇḍe nisinnaṁ vā nipannaṁ vā, ekantasukhā vedanā vedayamānaṁ. Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: ‘natthi samaṇassa gotamassa uttari manussadhammā alamariy
If a person with clear eyes saw them, they’d say: ‘This person is proceeding in such a way and is riding upon such a path that they will arrive at that very lotus pond.’ Some time later they would see that person after they had plunged into that lotus pond, bathed and drunk. When all their stress, weariness, and heat exhaustion had faded away, they emerged and sat or lay down in that woodland thicket, where they experienced feelings of perfect happiness. When I know and see in this way, suppose
もし目の明きたる人がその者を見るならば、かくのごとく言うであろう。「この者はかくかくしかじかの歩みを進め、かくかくしかじかの道を行きて、やがてかの蓮池に至り着くであろう」と。そしてしばらくの後、その人は再びその者を見るであろう——その者が蓮池に身を沈め、沐浴し、水を飲み終えたのちに。あらゆる苦悩と疲労と熱悩ことごとく消え去りて、その者は池より上がり、かの林の茂みの中に坐し、あるいは臥して、完全なる安楽の感受を受けているのを。かくのごとく我が知り、かくのごとく我が見るに、たとえ——
幸せ
中部経典
趣旨一致
長
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. Ayaṁ vuccati, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. So attantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī”ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. “Evametaṁ, kandaraka, evametaṁ, kandaraka. Idha, kandaraka, bhi
When they’re freed, they know they’re freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’ This is called an individual who neither mortifies themselves or others, being committed to the practice of not mortifying themselves or others. They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.” That is what the Buddha said. Satisfied, the me
幸せ
中部経典
趣旨一致
長
“Sādhu sādhu, sāriputta. Yathā taṁ ānandova sammā byākaramāno byākareyya. Ānando hi, sāriputta, bahussuto sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti, dhātā, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. Ramaṇīyaṁ, āvuso ānanda, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṁrūpena, āvuso ān
“Good, good, Sāriputta! Ānanda answered in the right way for him. For Ānanda is very learned …” “‘Ānanda, the sal forest park at Gosiṅga is lovely, the night is bright, the sal trees are in full blossom, and heavenly scents seem to float on the air. What kind of mendicant would grace this park?’ When I had spoken, Ānanda said to me: ‘Reverend Sāriputta, it’s a mendicant who is very learned … “Next I asked Revata the same question. Revata answered in the right way for him. For Revata enjoys retre
幸せ
中部経典
趣旨一致
長
Evaṁ vutte, bhante, āyasmā revato maṁ etadavoca: ‘idhāvuso sāriputta, bhikkhu paṭisallānārāmo hoti paṭisallānarato, ajjhattaṁ cetosamathamanuyutto, anirākatajjhāno, vipassanāya samannāgato, brūhetā suññāgārānaṁ. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti. “Sādhu sādhu, sāriputta. “Evaṁ vutte, ahaṁ, bhante, āyasmantaṁ anuruddhaṁ etadavocaṁ: Evaṁ vutte, bhante, āyasmā anuruddho maṁ etadavoca: ‘idhāvuso sāriputta, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena
He said: ‘It’s a mendicant who enjoys retreat … That’s the kind of mendicant who would grace this park.’” “Good, good, Sāriputta! “Next I asked Anuruddha the same question. He said: ‘It’s a mendicant who surveys the thousandfold galaxy with clairvoyance that is purified and surpasses the human … That’s the kind of mendicant who would grace this park.’” “Good, good, Sāriputta! Anuruddha answered in the right way for him. For Anuruddha surveys the thousandfold galaxy with clairvoyance that is puri
⚠ 出家者向けの文脈
幸せ
中部経典
趣旨一致
長
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā upāsikā mama sāvikā gihiniyo odātavasanā kāmabhoginiyo sāsanakarā ovādappaṭikarā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharantī”ti. “Sace hi, bho gotama, imaṁ dhammaṁ bhavaṁyeva gotamo ārādhako abhavissa, no ca kho bhikkhū ārādhakā abhavissaṁsu; Sace hi, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhav
“There are not just one hundred such laywomen enjoying sensual pleasures who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.” “If the worthy Gotama was the only one to succeed in this teaching, not any monks, laymen enjoying sensual pleasures … chaste laywomen … then this spiritual path would be incomplete in that respect. laywomen enjoying sensual pleasures, then this spiritual path would be incomplete in that respect. But because Mister Gotama, monks
幸せ
中部経典
趣旨一致
長
Evaṁ vutte, āyasmā sāriputto āyasmantaṁ revataṁ etadavoca: “byākataṁ kho, āvuso revata, āyasmatā ānandena yathāsakaṁ paṭibhānaṁ. Tattha dāni mayaṁ āyasmantaṁ revataṁ pucchāma: “Idhāvuso sāriputta, bhikkhu paṭisallānārāmo hoti paṭisallānarato, ajjhattaṁ cetosamathamanuyutto anirākatajjhāno, vipassanāya samannāgato, brūhetā suññāgārānaṁ. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā”ti. Evaṁ vutte, āyasmā sāriputto āyasmantaṁ anuruddhaṁ etadavoca: “byākataṁ kho, āvuso anurudd
When he had spoken, Sāriputta said to Revata, “Reverend Revata, Ānanda has answered by speaking from his heart. And now we ask you the same question.” “Reverend Sāriputta, it’s a mendicant who enjoys retreat and loves retreat. They’re committed to inner serenity of the heart, they don’t neglect absorption, they’re endowed with discernment, and they frequent empty huts. That’s the kind of mendicant who would grace this park.” When he had spoken, Sāriputta said to Anuruddha, “Reverend Anuruddha, R
⚠ 出家者向けの文脈
幸せ
中部経典
趣旨一致
中
Appamatto hi jhāyanto, pappoti vipulaṁ sukhaṁ. Svāgataṁ nāpagataṁ, abbhā muttova candimā. nayidaṁ dummantitaṁ mama; Saṁvibhattesu dhammesu, yaṁ seṭṭhaṁ tadupāgamaṁ. Svāgataṁ nāpagataṁ, nayidaṁ dummantitaṁ mama; Tisso vijjā anuppattā,
For if you’re diligent and practice absorption, you’ll attain abundant happiness. It was welcome, not unwelcome, like the moon freed from clouds. the advice I got was good. Of the well-explained teachings, I arrived at the best. It was welcome, not unwelcome, the advice I got was good. I’ve attained the three knowledges
幸せ
中部経典
趣旨一致
長
Idhāvuso, 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 jhānaṁ upasampajja viharati, pītiyā ca virāgā upekkhako ca viharati …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati, ayaṁ vuccatāvuso: ‘sammāsamādhi’. Idaṁ vuccatāvuso: ‘dukkhanirodhagāminī paṭipadā ariyasaccaṁ’. Tathāgatenāvu
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. 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 connected. And
⚠ 出家者向けの文脈
幸せ
中部経典
趣旨一致
長
Evaṁ kho, bhikkhave, bhikkhu titthaṁ jānāti. Kathañca bhikkhave, bhikkhu pītaṁ jānāti? Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. Evaṁ kho, bhikkhave, bhikkhu pītaṁ jānāti. Kathañca, bhikkhave, bhikkhu vīthiṁ jānāti? Idha, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, bhikkhu vīthiṁ jānāti. Kathañca, bhikkhave, bhikkhu gocarakusalo hoti? Idha, bhikkhave,
That’s how a mendicant knows the ford. And how does a mendicant know satisfaction? It’s when a mendicant, when the teaching and training proclaimed by the Realized One are being taught, finds inspiration in the meaning and the teaching, and finds joy connected with the teaching. That’s how a mendicant knows satisfaction. And how does a mendicant know the trail? It’s when a mendicant truly understands the noble eightfold path. That’s how a mendicant knows the trail. And how is a mendicant skilled
⚠ 出家者向けの文脈
幸せ
中部経典
趣旨一致
長
“Kassa kho nāmetaṁ, bhante, evaṁ bhavissati: Piyajātikā hi kho, bhante, ānandasomanassā piyappabhavikā”ti. Atha kho so gahapati bhagavato bhāsitaṁ anabhinanditvā paṭikkositvā uṭṭhāyāsanā pakkāmi. “na kho te, gahapati, sake citte ṭhitassa indriyāni, atthi te indriyānaṁ aññathattan”ti. “Kiñhi me, bhante, indriyānaṁ nāññathattaṁ bhavissati; mayhañhi, bhante, ekaputto piyo manāpo kālaṅkato. Tassa kālaṅkiriyāya neva kammantā paṭibhanti, na bhattaṁ paṭibhāti. Sohaṁ āḷāhanaṁ gantvā kandāmi: ‘kahaṁ, eka
“Sir, who on earth could ever think such a thing! For our loved ones are a source of joy and happiness.” Disagreeing with the Buddha’s statement, rejecting it, he got up from his seat and left. “Your faculties, householder, are those of one who is unstable in their own mind; there is a deterioration in your faculties.” “And how, sir, could there be no deterioration of my faculties? For my dear and beloved only child has passed away. Since their death I haven’t felt like working or eating. I go t
⚠ 自己責任論に誤解されやすい
幸せ
中部経典
趣旨一致
長
Piyajātikā hi, gahapati, sokaparidevadukkhadomanassupāyāsā piyappabhavikā”ti. Tena kho pana samayena sambahulā akkhadhuttā bhagavato avidūre akkhehi dibbanti. “Evametaṁ, gahapati, evametaṁ, gahapati. Piyajātikā hi, gahapati, ānandasomanassā piyappabhavikā”ti. Atha kho so gahapati “sameti me akkhadhuttehī”ti pakkāmi. Atha kho so gahapati yena te akkhadhuttā tenupasaṅkami; upasaṅkamitvā akkhadhutte etadavoca: Atha kho idaṁ kathāvatthu anupubbena rājantepuraṁ pāvisi. Cara pire, mallike, vinassā”ti.
For our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.” Now at that time several gamblers were playing dice not far from the Buddha. “That’s so true, householder! That’s so true, householder! For our loved ones are a source of joy and happiness.” Thinking, “The gamblers and I are in agreement,” the householder left. That householder approached them and told them what had happened. Eventually that topic of discussion reached the royal compound. Go away, Mallikā, get
幸せ
中部経典
趣旨一致
長
Tasmātiha maṁ, ānanda, mittavatāya samudācaratha, mā sapattavatāya. Taṁ vo bhavissati dīgharattaṁ hitāya sukhāya. Na vo ahaṁ, ānanda, tathā parakkamissāmi yathā kumbhakāro āmake āmakamatte. Niggayha niggayhāhaṁ, ānanda, vakkhāmi; pavayha pavayha, ānanda, vakkhāmi. Yo sāro so ṭhassatī”ti. Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. “Na kho, ānanda, bhikkhu sobhati saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito. So vatānanda, bhi
So, Ānanda, treat me as a friend, not as an enemy. That will be for your lasting welfare and happiness. I shall not mollycoddle you like a potter with their damp, unfired pots. I shall speak, correcting you again and again, pressing you again and again. The core will stand the test.” That is what the Buddha said. Satisfied, Venerable Ānanda approved what the Buddha said. “Ānanda, a mendicant doesn’t shine who enjoys company and groups, who loves them and likes to enjoy them. It is quite impossib
⚠ 出家者向けの文脈
幸せ
中部経典
趣旨一致
長
“Katamo pana, bhante, kāyasamācāro abyābajjho”? “Yo kho, mahārāja, kāyasamācāro sukhavipāko”. “Katamo pana, bhante, kāyasamācāro sukhavipāko”? “Katamo pana, bhante ānanda, vacīsamācāro …pe… manosamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti? “Yo kho, mahārāja, manosamācāro nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati. Tassa akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. Evarūpo kho, mahārāja, manosamācāro anopārambho samaṇehi brā
“But what kind of bodily behavior is pleasing?” “Behavior that results in happiness.” “But what kind of bodily behavior results in happiness?” “But what kind of verbal behavior … mental behavior is not faulted by sensible ascetics and brahmins?” … “Mental behavior that leads to pleasing yourself, pleasing others, and pleasing both, and which makes unskillful qualities decline while skillful qualities grow. That kind of mental behavior is not faulted by sensible ascetics and brahmins.” “Sir, does
幸せ
中部経典
趣旨一致
長
‘Ahaṁ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṁ, ekaṁ rattindivaṁ ekantasukhaṁ paṭisaṁvedī viharituṁ. Ahaṁ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṁ, dve rattindivāni … tīṇi rattindivāni … cattāri rattindivāni … pañca rattindivāni … cha rattindivāni … satta rattindivāni ekantasukhaṁ paṭisaṁvedī viharituṁ. Taṁ kiṁ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro, Taṁ kiṁ maññathāvuso nigaṇṭhā, evaṁ sante ko sukhavihāritaro rājā vā māgadho sen
‘But I am capable of experiencing perfect happiness for one day and night without moving my body or speaking. I am capable of experiencing perfect happiness for two days … three days … four days … five days … six days … seven days. What do you think, reverends? What do you think, reverends? This being so, who lives in greater pleasure, King Bimbisāra or I?’ ‘This being so, Venerable Gotama lives in greater pleasure than King Bimbisāra.’”
「しかし私は、身体を動かすことなく、また言葉を発することなく、一昼夜にわたって完全なる安楽を受用することができる。二日間も……三日間も……四日間も……五日間も……六日間も……七日間にわたっても、完全なる安楽を受用することができる。尊者たちよ、どのようにお思いか。尊者たちよ、どのようにお思いか。かくのごとくであるならば、ビンビサーラ王と私とでは、いずれがより大いなる楽を享受して住しているといえようか。」「かくのごとくであるならば、ゴータマ尊者こそが、ビンビサーラ王よりも、より大いなる楽を享受して住しておられます。」
幸せ
中部経典
趣旨一致
長
Idamavoca bhagavā. Attamano mahānāmo sakko bhagavato bhāsitaṁ abhinandīti. aniñjamāno kāyena, abhāsamāno vācaṁ, satta rattindivāni ekantasukhaṁ paṭisaṁvedī viharitun’ti? ‘No hidaṁ, āvuso’. ‘Taṁ kiṁ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro, aniñjamāno kāyena, abhāsamāno vācaṁ, cha rattindivāni …pe… pañca rattindivāni … cattāri rattindivāni … tīṇi rattindivāni … “So eva kho te, mahānāma, dhammo ajjhattaṁ appahīno yena te ekadā lobhadhammāpi cittaṁ pariyādāya tiṭṭhanti, dosadhamm
That is what the Buddha said. Satisfied, Mahānāma the Sakyan approved what the Buddha said. Is King Bimbisāra capable of experiencing perfect happiness for seven days and nights without moving his body or speaking?’ ‘No he is not, reverend.’ ‘What do you think, reverends? Is King Bimbisāra capable of experiencing perfect happiness for six days … five days … four days … three days … “Mahānāma, there is a quality that remains in you that makes you have such thoughts.
世尊はこのように仰せになった。釈迦族のマハーナーマはその言葉に深く満足し、歓喜してこれを受け入れた。「ビンビサーラ王は、身体を動かすことなく、言葉を発することもなく、七日七夜にわたって完全なる安楽を受用することができるであろうか」「いいえ、尊者よ、それはできません」「では、諸尊者よ、どのようにお思いになりますか。ビンビサーラ王は、六日の間……五日の間……四日の間……三日の間……」「マハーナーマよ、汝の中にはなお一つの徳性が残っており、それゆえにこそ汝はかくのごとき思念を抱くのである。
幸せ
中部経典
趣旨一致
長
So ca hi te, mahānāma, dhammo ajjhattaṁ pahīno abhavissa, na tvaṁ agāraṁ ajjhāvaseyyāsi, na kāme paribhuñjeyyāsi. Yasmā ca kho te, mahānāma, so eva dhammo ajjhattaṁ appahīno tasmā tvaṁ agāraṁ ajjhāvasasi, kāme paribhuñjasi. ‘Appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti— iti cepi, mahānāma, ariyasāvakassa yathābhūtaṁ sammappaññāya sudiṭṭhaṁ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ nādhigacchati, aññaṁ vā tato santataraṁ; atha kho so neva tāva anāvaṭṭī kā
For if you had given up that quality you would not still be living at home and enjoying sensual pleasures. But because you haven’t given up that quality you are still living at home and enjoying sensual pleasures. Sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. So, Mahānāma, even though a noble disciple has clearly seen this with right wisdom, as long as they do not achieve the rapture and bliss that are apart from sensual
pleasures and apart from unskillful qualities, or something even more peaceful than that, they might still return to sensual pleasures. But when the noble disciple has achieved the rapture and bliss apart from sensual pleasures and apart from unskillful qualities, or something even more peaceful than that, they do not return to sensual pleasures.
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それゆえに、もしあなたがその性質を捨て去っていたならば、あなたは今もなお在家にあって諸々の欲楽を享受してはいなかったであろう。しかしあなたがその性質を捨て去っていないがゆえに、あなたは今もなお在家にあって諸々の欲楽を享受しているのである。欲楽はわずかな満足しかもたらさず、多くの苦しみと悩みをもたらすものであり、その過患はいよいよ深いものである。マハーナーマよ、たとえ聖なる弟子がこのことを正しき智慧をもって明らかに見たとしても、欲楽を離れ、不善の諸法を離れたところに生じる喜悦と安楽、あるいはそれよりもさらに寂静なるものを未だ得ていない間は、その者は依然として欲楽へと立ち返ることがあるかもしれない。しかしながら、聖なる弟子が欲楽を離れ、不善の諸法を離れたところに生じる喜悦と安楽、あるいはそれよりもさらに寂静なるものを得たならば、その者はもはや欲楽へと立ち返ることはないのである。
幸せ
中部経典
趣旨一致
長
atha khvāhaṁ neva tāva anāvaṭṭī kāmesu paccaññāsiṁ. Yato ca kho me, mahānāma, ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ ahosi, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ ajjhagamaṁ, aññaṁ vā tato santataraṁ; athāhaṁ anāvaṭṭī kāmesu paccaññāsiṁ. Ko ca, mahānāma, kāmānaṁ assādo? Yaṁ kho, mahānāma, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ— Pañcime, mahānāma, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā
I didn’t announce that I would not return to sensual pleasures. But when I did achieve that rapture and bliss, or something more peaceful than that, I announced that I would not return to sensual pleasures. And what is the gratification of sensual pleasures? The pleasure and happiness that arise from these five kinds of sensual stimulation: this is the gratification of sensual pleasures. There are these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, des
私は、欲楽に戻らないとは宣言していなかった。しかし、かの喜悦と安楽を、あるいはそれよりもさらに静寂なるものを証得したとき、私は欲楽に戻らないと宣言したのである。では、欲楽における味（功徳）とは何か。これら五種の欲境から生じる楽と喜、これが欲楽における味（功徳）である。五種の欲境とはいかなるものか。五つとは何か。眼によって識られる諸々の色（かたち）にして、好ましく、
経典データの出典: SuttaCentral（CC0ライセンス）