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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
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。
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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
経典データの出典: SuttaCentral（CC0ライセンス）