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経典: 中部経典
✕ クリア
正念
中部経典
趣旨一致
長
Atha kho sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: “acchariyaṁ, āvuso, abbhutaṁ, āvuso. Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena kāyagatāsati bhāvitā bahulīkatā mahapphalā vuttā mahānisaṁsā”ti. Ayañca hidaṁ tesaṁ bhikkhūnaṁ antarākathā vippakatā hoti, atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja k
Then after the meal, on return from almsround, several mendicants sat together in the assembly hall and this discussion came up among them. “It’s incredible, reverends, it’s amazing, how the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha has said that mindfulness of the body, when developed and cultivated, is very fruitful and beneficial.” But their conversation was left unfinished. Then the Buddha came out of retreat and went to the assembly hall. He sat on the se
正念
中部経典
趣旨一致
長
Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāma. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti. “Sādhu sādhu, anuruddhā. Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alama
Whenever we want, with the giving up of pleasure and pain, and the ending of former happiness and sadness, we enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.” “Good, good! But have you achieved any other superhuman distinction for going beyond and stilling that meditation?” “How could we not, sir? Whenever we want, going totally be
正念
中部経典
趣旨一致
長
Seyyathāpi, bhikkhave, yassa kassaci mahāsamuddo cetasā phuṭo, antogadhāvāssa kunnadiyo yā kāci samuddaṅgamā; evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, antogadhāvāssa kusalā dhammā ye keci vijjābhāgiyā. Yassa kassaci, bhikkhave, kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṁ, labhati tassa māro ārammaṇaṁ. Seyyathāpi, bhikkhave, puriso garukaṁ silāguḷaṁ allamattikāpuñje pakkhipeyya. Taṁ kiṁ maññatha, bhikkhave, api nu taṁ garukaṁ silāguḷaṁ allamattikāpuñ
Anyone who brings into their mind the great ocean includes all of the streams that run down into it. In the same way, anyone who has developed and cultivated mindfulness of the body includes all of the skillful qualities that play a part in realization. When a mendicant has not developed or cultivated mindfulness of the body, Māra finds a vulnerability and gets an opportunity. Suppose a person were to throw a heavy stone ball at a mound of wet clay. What do you think, mendicants? Would that heav
正念
中部経典
趣旨一致
長
“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṁ, labhati tassa māro ārammaṇaṁ. Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṁ, na tassa labhati māro ārammaṇaṁ. Seyyathāpi, bhikkhave, puriso lahukaṁ suttaguḷaṁ sabbasāramaye aggaḷaphalake pakkhipeyya. Taṁ kiṁ maññatha, bhikkhave, api nu so puriso taṁ lahukaṁ suttaguḷaṁ sabbasāramaye aggaḷaphalake labhetha otāran”ti? “No hetaṁ, bhante”. “Evameva kho, bhikkh
“In the same way, when a mendicant has not developed or cultivated mindfulness of the body, Māra finds a vulnerability and gets an opportunity. When a mendicant has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get an opportunity. Suppose a person were to throw a light ball of string at a door-panel made entirely of hardwood. What do you think, mendicants? Would that light ball of string find an entry into that door-panel made entirely of hardwood
正念
中部経典
趣旨一致
長
So cassa appābādho; yāvatakaṁ appābādhena pattabbaṁ taṁ sampāpuṇeyya. So cassa asaṭho amāyāvī; “Evameva kho, rājakumāra, pañcimāni padhāniyaṅgāni. Katamāni pañca? Idha, rājakumāra, bhikkhu saddho hoti; saddahati tathāgatassa bodhiṁ: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti; appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; asaṭho hoti
If he’s healthy, he’d achieve what he could with good health. If he’s honest and has integrity, “In the same way, prince, there are these five factors that support meditation. What five? It’s when a noble disciple has faith in the Realized One’s awakening: ‘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 gods and humans, awakened, blessed.’ They are rarely ill or unwell.
⚠ 出家者向けの文脈
正念
中部経典
趣旨一致
長
Taṁ kiṁ maññatha, bhikkhave, api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti? “No hetaṁ, bhante”. “Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṁ, na tassa labhati māro ārammaṇaṁ. Seyyathāpi, bhikkhave, udakamaṇiko pūro udakassa samatittiko kākapeyyo ādhāre ṭhapito; atha puriso āgaccheyya udakabhāraṁ ādāya. Taṁ kiṁ maññatha, bhikkhave, api nu so puriso labhetha udakassa ni
What do you think, mendicants? By drilling the stick against that green, sappy log on dry land far from water, could they light a fire and produce heat?” “No, sir.” “In the same way, when a mendicant has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get an opportunity. Suppose a water jar was placed on a stand, full to the brim so a crow could drink from it. Then a person comes along with a load of water. What do you think, mendicants? Could that
正念
中部経典
趣旨一致
長
Tiṭṭhatu, rājakumāra, eko rattindivo. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno sāyamanusiṭṭho pāto visesaṁ adhigamissati, pātamanusiṭṭho sāyaṁ visesaṁ adhigamissatī”ti. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno— yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya chabbassāni … Atha kho bhagavā pubbaṇhasamayaṁ
Let alone one day, when a mendicant with these five factors that support meditation has the Realized One as trainer, they could be instructed at dusk and achieve distinction at daybreak, or be instructed at daybreak and achieve distinction at dusk.” they could realize the supreme end of the spiritual path in six years, Then the Buddha robed up in the morning and, taking his bowl and robe, went to Prince Bodhi’s home. When he had spoken, Prince Bodhi said to the Buddha, “Oh, the Buddha! Oh, the t
⚠ 出家者向けの文脈
正念
中部経典
趣旨一致
長
Parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti. Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So satova assasati satova passasati; dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti; rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti; ‘sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati,
They understand the minds of other beings and individuals, having encompassed them with their own mind. … It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence. Just mindful, they breathe in. Mindful, they breathe out. Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’ When breathing in lightly th
⚠ 出家者向けの文脈
正念
中部経典
趣旨一致
長
Evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti. Puna caparaṁ, bhikkhave, bhikkhu 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. Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. T
That too is how a mendicant develops mindfulness of the body. Furthermore, a mendicant acts 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. As they meditate like this—diligent, keen, and resolute—memories and thoughts t
⚠ 出家者向けの文脈
正念
中部経典
趣旨一致
長
thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti; uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. “acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Yāvañcidaṁ bhotā gotamena sammā bhikkhusaṅgho paṭipādito. Yepi te, bho gotama, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā tepi b
Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. “It’s incredible, worthy Gotama, it’s amazing! Ho
⚠ 出家者向けの文脈
正念
中部経典
趣旨一致
長
sālīnaṁ vīhīnaṁ muggānaṁ māsānaṁ tilānaṁ taṇḍulānaṁ, tamenaṁ cakkhumā puriso muñcitvā paccavekkheyya: ‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti; evameva kho, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: ‘atthi
fine rice, wheat, mung beans, peas, sesame, and ordinary rice. And a person with clear eyes were to open it and examine the contents: ‘These grains are fine rice, these are wheat, these are mung beans, these are peas, these are sesame, and these are ordinary rice.’ In the same way, a mendicant examines their own body, up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. … As they meditate like this—diligent, keen, and resolute—memori
⚠ 出家者向けの文脈
正念
中部経典
趣旨一致
長
pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. So
And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. When their mind has become immersed
⚠ 自己責任論に誤解されやすい
正念
中部経典
趣旨一致
長
Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti. Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ. So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. Tassa evaṁ appamattassa ātāp
As they meditate like this—diligent, keen, and resolute—memories and thoughts tied to domestic life are given up. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. That too is how a mendicant develops mindfulness of the body. Furthermore, suppose a mendicant were to see a corpse discarded in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering. They’d compare it with their own body: ‘This body is also of that
⚠ 出家者向けの文脈
正念
中部経典
趣旨一致
長
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati. Tassa sutaṁ hoti: ‘sahasso brahmā dīghāyuko vaṇṇavā sukhabahulo’ti. Sahasso, bhikkhave, brahmā sahassilokadhātuṁ pharitvā adhimuccitvā viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Seyyathāpi, bhikkhave, cakkhumā puriso ekaṁ āmaṇḍaṁ hatthe karitvā paccavekkheyya; evameva kho, bhikkhave, sahasso brahmā sahassilokadhātuṁ pharitvā adhimuccitvā viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā v
This is the path and the practice that leads to rebirth there. And they’ve heard: ‘The Divinity of a thousand is long-lived, beautiful, and very happy.’ Now the Divinity of a thousand meditates focused on pervading a thousandfold galaxy, as well as the sentient beings reborn there. As a person with clear eyes might pick up a gallnut in their hand and examine it, so too the Divinity of a thousand meditates focused on pervading a thousandfold galaxy, as well as the sentient beings reborn there. Th
正念
中部経典
趣旨一致
長
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Seyyathāpi, bhikkhave, cakkhumā puriso pañca āmaṇḍāni hatthe karitvā paccavekkheyya; evameva kho, bhikkhave, pañcasahasso brahmā pañcasahassilokadhātuṁ pharitvā adhimuccitvā viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā pañcasahassassa brahmuno sahabyataṁ upapajjeyyan’ti. So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti. Tassa te saṅk
as well as the sentient beings reborn there. As a person with clear eyes might pick up five gallnuts in their hand and examine them, so too the Divinity of five thousand meditates focused on pervading a five-thousandfold galaxy, as well as the sentient beings reborn there. They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the Divinity of five thousand!’ They settle on that thought, stabilize it, and develop it. Those choices and meditations of theirs,
正念
中部経典
趣旨一致
長
Pukkusāti, bhikkhave, kulaputto pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā”ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Atha kho bhagavā kumbhakārāvesanaṁ pavisitvā ekamantaṁ tiṇasanthārakaṁ paññāpetvā nisīdi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. Atha kho bhagavā bahudeva rattiṁ nisajjāya vītināmesi. Āyasmāpi kho pukkusāti bahudeva rattiṁ nisajjāya vītināmesi. Atha kho bh
With the ending of the five lower fetters, he’s been reborn spontaneously and will become extinguished there, not liable to return from that world.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said. Then the Buddha entered the workshop and spread out a grass mat to one side. He sat down cross-legged, set his body straight, and established mindfulness in his presence. He spent much of the night sitting in meditation, and so did Pukkusāti. Then it occurred to t
正念
中部経典
趣旨一致
長
Mayampi hi, bhante, gihī odātavasanā kālena kālaṁ imesu catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharāma. Idha mayaṁ, bhante, kāye kāyānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṁ; vedanāsu vedanānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṁ; citte cittānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṁ; dhammesu dhammānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṁ.
For we white-clothed laypeople also from time to time meditate with our minds well established in the four kinds of mindfulness meditation. We meditate observing an aspect of the body … feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. It’s incredible, sir, it’s amazing! “That’s so true, Pessa! That’s so true! They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine. Which one of these four i
正念
中部経典
趣旨一致
長
Evampi me, sāriputta, na hoti. Idaṁsu me, sāriputta, lūkhasmiṁ hoti. Tatrāssu me idaṁ, sāriputta, jegucchismiṁ hoti— so kho ahaṁ, sāriputta, satova abhikkamāmi, satova paṭikkamāmi, yāva udakabindumhipi me dayā paccupaṭṭhitā hoti: ‘māhaṁ khuddake pāṇe visamagate saṅghātaṁ āpādesin’ti. Idaṁsu me, sāriputta, jegucchismiṁ hoti. Tatrāssu me idaṁ, sāriputta, pavivittasmiṁ hoti— Idaṁsu me, sāriputta, pavivittasmiṁ hoti. so kho ahaṁ, sāriputta, aññataraṁ araññāyatanaṁ ajjhogāhetvā viharāmi. Yadā passāmi
That didn’t occur to me. Such was my rough living. And this is what my living in disgust of sin was like. I’d step forward or back ever so mindfully, so I was full of pity regarding even a drop of water, thinking: ‘May I not injure any little creatures on unclear ground.’ Such was my living in disgust of sin. And this is what my seclusion was like. Such was my practice of seclusion. I would plunge deep into a wilderness region and stay there. When I saw a cowherd or a shepherd, or someone gather
そのようなことは、私には起こらなかった。かくも苛烈なるが私の生活であった。そして、これが罪悪を厭離する私の生活の様子であった。私は極めて念深く、一歩一歩前へ後へと足を運び、不浄の地に棲む些細な生き物をも傷つけることなかれと思いながら、一滴の水にさえも深く憐憫の情を抱いていた。かくも罪悪を厭離するのが私の生活であった。そして、これが私の遠離の様子であった。かくも厭離の修行を行じていた。私は深く荒野の地へと分け入り、そこに留まっていた。牛飼いや羊飼い、あるいは草を集める者の姿を見かけると——
正念
中部経典
趣旨一致
長
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati. Tassa sutaṁ hoti: ‘dasasahasso brahmā dīghāyuko vaṇṇavā sukhabahulo’ti. Dasasahasso, bhikkhave, brahmā dasasahassilokadhātuṁ pharitvā adhimuccitvā viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Seyyathāpi, bhikkhave, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there. This is the path and the practice that leads to rebirth there. And they’ve heard: ‘The Divinity of ten thousand is long-lived, beautiful, and very happy.’ Now the Divinity of ten thousand meditates focused on pervading a ten-thousandfold galaxy, as well as the sentient beings reborn there. Suppose there was a beryl gem that was naturally lustrous, eight-faceted, well-worked. When placed on a cream
⚠ 自己責任論に誤解されやすい
正念
中部経典
趣旨一致
長
Tassa sutaṁ hoti: ‘cātumahārājikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati. Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena sama
And they’ve heard: ‘The gods of the four great kings are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the four great kings!’ They settle on that thought, stabilize it, and develop it. Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there. This is the path and the practice that leads to rebirth there. Furthermore, take a mendicant who has faith, ethics
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）