🔖 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 347
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
vinaya 2606
中部経典 2119
長部経典 1357
相応部経典 1136
増支部経典 856
ダンマパダ（法句経） 675
jataka 563
スッタニパータ 267
テーラガーター 211
テーリーガーター 68
クッダカパータ 57
イティヴッタカ 54
ウダーナ 34
金剛経 5
維摩経 5
般若心経 4
法華経 4
涅槃経 2
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
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
経典データの出典: SuttaCentral（CC0ライセンス）