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経典: 中部経典
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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
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
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趣旨一致
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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
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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
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趣旨一致
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“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
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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
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“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
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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
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経典データの出典: SuttaCentral（CC0ライセンス）