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趣旨一致
中
Jighacchāparamā rogā, saṅkhāraparamā dukhā; Etaṁ ñatvā yathābhūtaṁ, nibbānaṁ paramaṁ sukhaṁ.
Hunger is the worst illness, conditions are the worst suffering. For one who truly knows this, extinguishment is the ultimate happiness.
飢(う)えは最も重き病(やまい)なり、諸行(しょぎょう)は最も重き苦しみなり。このことを如実(にょじつ)に知る者にとって、涅槃(ねはん)こそは無上(むじょう)の安楽(あんらく)なり。
幸せ
ダンマパダ（法句経）
趣旨一致
中
Ārogyaparamā lābhā, Santuṭṭhiparamaṁ dhanaṁ; Vissāsaparamā ñāti, Nibbānaṁ paramaṁ sukhaṁ.
Health is the ultimate blessing; contentment, the ultimate wealth; trust is the ultimate family; extinguishment, the ultimate happiness.
健康(けんこう)は最上(さいじょう)の利益(りやく)なり。知足(ちそく)は最上の富(とみ)なり。信頼(しんらい)は最上の親族(しんぞく)なり。涅槃(ねはん)は最上の安楽(あんらく)なり。
幸せ
ダンマパダ（法句経）
趣旨一致
中
Pavivekarasaṁ pitvā, rasaṁ upasamassa ca; Niddaro hoti nippāpo, dhammapītirasaṁ pivaṁ.
Having drunk the nectar of seclusion and the nectar of peace— free of stress, free of evil, drink the joyous nectar of truth.
独居（どっきょ）の甘露（かんろ）と、寂静（じゃくじょう）の甘露を飲み干し、煩悩（ぼんのう）を離れ、悪を離れて、法悦（ほうえつ）の甘露たる真理（しんり）を飲むがよい。
幸せ
ダンマパダ（法句経）
趣旨一致
中
Sāhu dassanamariyānaṁ, sannivāso sadā sukho; Adassanena bālānaṁ, niccameva sukhī siyā.
It’s good to see the noble ones, staying with them is always good. Were you not to see fools, you’d always be happy.
聖者（せいじゃ）たちに相見（まみ）えることは善きことなり。彼らと共に在ることは、常に善きことなり。もし愚者（ぐしゃ）たちを見ることなくば、汝（なんじ）は常に安楽（あんらく）であり続けるであろう。
幸せ
ダンマパダ（法句経）
趣旨一致
中
Tasmā hi— Dhīrañca paññañca bahussutañca, Dhorayhasīlaṁ vatavantamariyaṁ; Taṁ tādisaṁ sappurisaṁ sumedhaṁ, Bhajetha nakkhattapathaṁva candimā.
Therefore: An attentive one, wise and learned, a behemoth of virtue, true to their vows, noble: follow a true and intelligent person such as this, as the moon tracks the path of the stars.
ゆえに、心して聞くがよい。専念（せんねん）し、智慧（ちえ）深く、広く学び、持戒（じかい）の徳において偉大なる者、誓願（せいがん）に忠実なる者、気高き者——かかる真実にして聡明（そうめい）なる人を、月が星の道を辿（たど）るがごとく、ひたすらに随（したが）い奉（たてまつ）れ。
幸せ
長部経典
趣旨一致
長
‘Evaṁ, bho’ti kho, brāhmaṇa, rājā mahāvijito purohitassa brāhmaṇassa paṭissutvā ye rañño janapade ussahiṁsu kasigorakkhe, tesaṁ rājā mahāvijito bījabhattaṁ anuppadāsi. Atha kho, brāhmaṇa, rājā mahāvijito purohitaṁ brāhmaṇaṁ āmantetvā etadavoca: ‘bhoto kho rañño janapado sakaṇṭako sauppīḷo, gāmaghātāpi dissanti, nigamaghātāpi dissanti, nagaraghātāpi dissanti, panthaduhanāpi dissanti. ‘samūhato kho me bhoto dassukhīlo, bhoto saṁvidhānaṁ āgamma mahā ca me rāsiko. Khemaṭṭhitā janapadā akaṇṭakā anupp
The king agreed with the high priest’s advice and followed his recommendation. Then the king summoned the brahmin high priest and said to him: ‘Sir, the king’s realm is harried and oppressed. Raiding of villages, towns, and cities has been seen, and infesting of highways. ‘I have eradicated the plague of savages. And relying on your plan my revenue is now great. Since the country is secured as a sanctuary, free of being harried and oppressed, the happy people, with joy in their hearts, dancing w
幸せ
長部経典
趣旨一致
長
Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. Evañhetaṁ, āvuso, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite. Ayaṁ kho panāvuso, amhākaṁ bhagavatā dhammo svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito. Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brah
You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be 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’s what happens, reverends, when a teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. But this teaching is well explaine
幸せ
長部経典
趣旨一致
長
Pañca sikkhāpadāni— pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, surāmerayamajjappamādaṭṭhānā veramaṇī. Pañca abhabbaṭṭhānāni. Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ. Abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādiyituṁ. Abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevituṁ. Abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ. Abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ, seyyathāpi pubbe āgārikabhūto. Pañc
<em>Five precepts:</em> refraining from killing living creatures, stealing, sexual misconduct, lying, and consuming beer, wine, and liquor intoxicants. <em>Five things that can’t be done:</em> A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a layperson. <em>Five losses:</em> loss of relatives, wealth, health, ethics,
⚠ 出家者向けの文脈
幸せ
長部経典
趣旨一致
長
Tassa te mayaṁ ariyaṁ cakkavattivattaṁ puṭṭhā byākarissāmā’ti. ‘yagghe, deva, jāneyyāsi, dibbaṁ cakkaratanaṁ antarahitan’ti? Atha kho, bhikkhave, rājā khattiyo muddhābhisitto dibbe cakkaratane antarahite anattamano ahosi. Anattamanatañca paṭisaṁvedesi; no ca kho rājisiṁ upasaṅkamitvā ariyaṁ cakkavattivattaṁ pucchi. So samateneva sudaṁ janapadaṁ pasāsati. Tassa samatena janapadaṁ pasāsato pubbenāparaṁ janapadā na pabbanti, yathā taṁ pubbakānaṁ rājūnaṁ ariye cakkavattivatte vattamānānaṁ. Atha kho,
We will answer you.’ ‘Please sire, you should know that the heavenly wheel-treasure has vanished.’ At that the king was unhappy and experienced unhappiness. But he didn’t go to the royal seer and ask about the noble duty of a wheel-turning monarch. He just governed the country according to his own ideas. So governed, the country’s people did not prosper like before, as they had when former kings proceeded in the noble duty of a wheel-turning monarch. Then the ministers and councillors, the finan
⚠ 初学者には難しい
幸せ
長部経典
趣旨一致
長
2. Rasapathavipātubhāva Ekodakībhūtaṁ kho pana, vāseṭṭha, tena samayena hoti andhakāro andhakāratimisā. ‘ambho, kimevidaṁ bhavissatī’ti rasapathaviṁ aṅguliyā sāyi. Tassa rasapathaviṁ aṅguliyā sāyato acchādesi, taṇhā cassa okkami. Aññepi kho, vāseṭṭha, sattā tassa sattassa diṭṭhānugatiṁ āpajjamānā rasapathaviṁ aṅguliyā sāyiṁsu. Tesaṁ rasapathaviṁ aṅguliyā sāyataṁ acchādesi, taṇhā ca tesaṁ okkami. Na candimasūriyā paññāyanti, na nakkhattāni tārakarūpāni paññāyanti, na rattindivā paññāyanti, na mās
2. The Earth’s Nectar Appears But the single mass of water at that time was utterly dark. Thinking, ‘Oh my, what might this be?’ they tasted the earth’s nectar with their finger. They enjoyed it, and craving was born in them. And other beings, following that being’s example, tasted the earth’s nectar with their fingers. They too enjoyed it, and craving was born in them. The moon and sun were not found, nor were stars and constellations, day and night, months and fortnights, years and seasons, or
幸せ
長部経典
趣旨一致
長
sotena saddaṁ sutvā … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā. Katame cha? Manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati. Cha domanassūpavicārā. Cakkhunā rūpaṁ disvā domanassaṭṭhāniyaṁ rūpaṁ upavicarati …pe… manasā dhammaṁ viññāya domanassaṭṭhāniyaṁ dhammaṁ upavicarati. Cha upekkhūpavicārā.
Hearing a sound with the ear … Smelling an odor with the nose … Tasting a flavor with the tongue … Feeling a touch with the body … What are the teachings grouped by six? Knowing an idea with the mind, one is preoccupied with an idea that’s a basis for happiness. <em>Six preoccupations with sadness:</em> Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for sadness. … Knowing an idea with the mind, one is preoccupied with an idea that’s a basis for sadness. <em>Six preoc
幸せ
長部経典
趣旨一致
長
“Piyāppiyaṁ pana, mārisa, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ; “Kathaṁ paṭipanno pana, mārisa, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṁ paṭipadaṁ paṭipanno hotī”ti? Tattha yaṁ jaññā somanassaṁ ‘imaṁ kho me somanassaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṁ somanassaṁ na sevitabbaṁ. Tattha yaṁ jaññā somanassaṁ ‘imaṁ kho me somanassaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṁ somanassaṁ sevitabbaṁ. Tattha yañce
“But good fellow, what is the source of what is liked and disliked?” “But how does a mendicant fittingly practice for the cessation of judgments driven by the proliferation of perceptions?” Well, should you know of a happiness: ‘When I cultivate this kind of happiness, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of happiness. Whereas, should you know of a happiness: ‘When I cultivate this kind of happiness, unskillful qualities decline, and skil
⚠ 出家者向けの文脈
幸せ
長部経典
趣旨一致
長
tatiyampi kho āyasmā ānando bhagavantaṁ etadavoca: “tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti. “Saddahasi tvaṁ, ānanda, tathāgatassa bodhin”ti? “Evaṁ, bhante”. “Atha kiñcarahi tvaṁ, ānanda, tathāgataṁ yāvatatiyakaṁ abhinippīḷesī”ti? Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ; na bhagavantaṁ yāci: “tiṭṭhatu, bhante, bhagavā kappaṁ
For a third time, Ānanda said to the Buddha, “Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” “Ānanda, do you have faith in the Realized One’s awakening?” “Yes, sir.” “So why then do you keep pressing me up to the third time?” But Ānanda didn’t get it, even though the Buddha d
幸せ
長部経典
趣旨一致
長
Idampissa hoti sīlasampadāya …pe… Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. Ayaṁ kho, kassapa, sīlasampadā …pe… paṭhamaṁ jhānaṁ upasampajja viharati. Idampissa hoti cittasampadāya …pe… dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati. Idampissa hoti cittasampadāya. Ayaṁ kho, kassapa, cittasampadā.
This pertains to their accomplishment in ethics. … There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. … This, Kassapa, is that accomplishment in ethics. … They enter and remain in the first absorption … This pertains to their accomplishment in mind. … They enter and remain in the second absorption … third absorption … fourth absorption. This pertains to their accomplishment in mind. This, Kassapa, is that accomplish
幸せ
長部経典
趣旨一致
長
‘imaṁ kho me upekkhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpā upekkhā sevitabbā. “Somanassampāhaṁ, devānaminda, duvidhena vadāmi— Tattha yañce savitakkaṁ savicāraṁ, yañce avitakkaṁ avicāraṁ, ye avitakke avicāre, te paṇītatare. Upekkhampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti Evaṁ paṭipanno kho, devānaminda, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṁ paṭipadaṁ paṭipanno hotī”ti. Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho
‘When I cultivate this kind of equanimity, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of equanimity. “Lord of gods, there are two kinds of happiness, I say: And that which is free of placing the mind and keeping it connected is better than that which still involves placing the mind and keeping it connected. That’s why I said there are two kinds of equanimity. That’s how a mendicant fittingly practices for the cessation of judgments driven by the pr
⚠ 出家者向けの文脈
幸せ
長部経典
趣旨一致
長
Domanassampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampi. Upekkhampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampi. Somanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? 2.3. Pātimokkhasaṁvara Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi: Tattha yaṁ jaññā kāyasamācāraṁ ‘imaṁ kho me kāyasamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, ku
There are two kinds of sadness, I say: that which you should cultivate, and that which you should not cultivate. There are two kinds of equanimity, I say: that which you should cultivate, and that which you should not cultivate. Why did I say that there are two kinds of happiness? 2.3. Restraint in the Monastic Code And then Sakka asked another question: Well, should you know of a bodily conduct: ‘When I cultivate this kind of bodily conduct, unskillful qualities grow, and skillful qualities dec
幸せ
長部経典
趣旨一致
長
“tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṁ mārena pariyuṭṭhitacitto. Atha kho bhagavā yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: “tasmātiha, bhikkhave, ye te mayā dhammā abhiññā desitā, te vo sādhukaṁ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitā
“Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra. Then the Buddha went to the assembly hall, where he sat on the seat spread out and addressed the mendicants: “So, mendicants, having carefully memorized those things I have taught you fr
幸せ
長部経典
趣旨一致
長
“Puna caparaṁ, poṭṭhapāda, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Tassa yā purimā vivekajapītisukhasukhumasaccasaññā, sā nirujjhati. Samādhijapītisukhasukhumasaccasaññā tasmiṁ samaye hoti, samādhijapītisukhasukhumasaccasaññīyeva tasmiṁ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā”ti bhagavā avoca. “Puna caparaṁ, poṭṭhapāda, bhikkhu pītiy
“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. The subtle and true perception of the rapture and bliss born of seclusion that they had previously ceases. At that time they have a subtle and true perception of the rapture and bliss born of immersion. That’s how, with tra
⚠ 出家者向けの文脈
幸せ
長部経典
趣旨一致
長
“Yathā kathaṁ pana tvaṁ, devānaminda, abhijānāsi ito pubbe evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhan”ti? “Bhūtapubbaṁ, bhante, devāsurasaṅgāmo samupabyūḷho ahosi. Tasmiṁ kho pana, bhante, saṅgāme devā jiniṁsu, asurā parājayiṁsu. Tassa mayhaṁ, bhante, taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmassa etadahosi: ‘yā ceva dāni dibbā ojā yā ca asurā ojā, ubhayametaṁ devā paribhuñjissantī’ti. So kho pana me, bhante, vedapaṭilābho somanassapaṭilābho sadaṇḍāvacaro sasatthāvacaro na nibbidāya na virāgāya na
“But how?” “Once upon a time, sir, a battle was fought between the gods and the titans. In that battle the gods won and the titans lost. It occurred to me as victor, ‘Now the gods shall enjoy both the nectar of the gods and the nectar of the titans.’ But sir, that joy and happiness is in the sphere of the rod and the sword. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Elsewhere, among other ascetics and brahmins, I wasn’t even given a
幸せ
長部経典
趣旨一致
長
“Puna caparaṁ, poṭṭhapāda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Tassa yā purimā upekkhāsukhasukhumasaccasaññā, sā nirujjhati. Adukkhamasukhasukhumasaccasaññā tasmiṁ samaye hoti, adukkhamasukhasukhumasaccasaññīyeva tasmiṁ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā”ti bhagavā avoca. “Puna caparaṁ, poṭṭhapāda, bhikkhu sabbas
“Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. The subtle and true perception of bliss with equanimity that they had previously ceases. At that time they have a subtle and true perception of neutral feeling. That’s how, with training, certain perceptions arise and certain perceptions cease. And this is that training
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）