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幸せ
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趣旨一致
長
Ahitamapi ca apanudi, Hitamapi ca bahujanasukhañca acari. Sagge vedayati naro sukhapphalāni, Karitvā nipuṇebhi vidūhi sabbhi; Vaṇṇitāni tidivapuravarasamo, Abhiramati ratikhiḍḍāsamaṅgī. 17–19. Sīhapubbaddhakāyāditilakkhaṇaṁ “Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno bahujanassa atthakāmo ahosi hitakāmo phāsukāmo yogakkhemakāmo: ‘kintime saddhāya vaḍḍheyyuṁ, sīlena vaḍḍheyyuṁ, sutena vaḍḍheyyuṁ, cāgena vaḍḍheyyuṁ, dhammena vaḍḍheyyuṁ, paññā
He cast aside what was unbeneficial, and lived for the welfare and happiness of the people. Having done what’s praised <j>by the clever, the wise, and the good, that man experienced the fruit in heaven. Equal to the best in the Third Heaven, he enjoyed himself with pleasure and play. 17–19. A Lion’s Chest, Etc. “Mendicants, in some past lives the Realized One was reborn as a human being. He wanted what’s best, the welfare, the comfort, and sanctuary of the people, thinking: ‘How might they flour
幸せ
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“Saddhāya sīlena sutena buddhiyā, Cāgena dhammena bahūhi sādhuhi; Dhanena dhaññena ca khettavatthunā, Puttehi dārehi catuppadehi ca. Ñātīhi mittehi ca bandhavehi ca, Balena vaṇṇena sukhena cūbhayaṁ; Kathaṁ na hāyeyyuṁ pareti icchati, Atthassa middhī ca panābhikaṅkhati. 20. Rasaggasaggitālakkhaṇaṁ “Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno
“His wish was this: ‘How may others not decline in faith, ethics, learning, and intelligence, in generosity, teachings, and much good else, in coin and grain, fields and lands, in children, partners, and livestock, in family, friends, and kin, in strength, and both beauty and happiness?’ And so he ever desired their success. 20. Ridged Taste Buds “Mendicants, in some past lives the Realized One was reborn as a human being.
幸せ
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Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṁ ahosi. Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa khaṇḍatissaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Vipassissa, bhikkhave, bhagavato arahato
He was born as an aristocrat into an aristocrat family. His clan was Koṇḍañña. He lived for 80,000 years. He was awakened at the root of a patala tree. He had a fine pair of chief disciples named Khaṇḍa and Tissa. He had three gatherings of disciples— one of 6,800,000, one of 100,000, and one of 80,000— all of them mendicants who had ended their defilements. 2. What’s Normal For One Intent on Awakening When Vipassī, the being intent on awakening, passed away from the host of joyful gods, he was
幸せ
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Ayamettha dhammatā. Ayamettha dhammatā. Dhammatā esā, bhikkhave, yadā bodhisatto tusitā kāyā cavitvā mātukucchiṁ okkamati. Atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yepi tattha sa
This is normal in such a case. This is normal in such a case. It’s normal that, when the being intent on awakening passes away from the host of joyful gods, he is conceived in his mother’s womb. And then—in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless gloom of interstellar space—so utterly dark that even the luminosity of the moon
幸せ
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趣旨一致
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uppādavayadhammino; Uppajjitvā nirujjhanti, tesaṁ vūpasamo sukho”ti. Atha kho, ānanda, rājā mahāsudassano yena mahāviyūhaṁ kūṭāgāraṁ tenupasaṅkami; upasaṅkamitvā mahāviyūhassa kūṭāgārassa dvāre ṭhito udānaṁ udānesi: ‘tiṭṭha, kāmavitakka, tiṭṭha, byāpādavitakka, tiṭṭha, vihiṁsāvitakka. Ettāvatā, kāmavitakka, ettāvatā, byāpādavitakka, ettāvatā, vihiṁsāvitakkā’ti. Atha kho, ānanda, rājā mahāsudassano mahāviyūhaṁ kūṭāgāraṁ pavisitvā sovaṇṇamaye pallaṅke nisinno vivicceva kāmehi vivicca akusalehi dha
their nature is to rise and fall; having arisen, they cease; their settling is such bliss.” Then he went to the Chamber of the Grand Tower, stood at the door, and expressed this heartfelt sentiment: ‘Stop here, sensual, malicious, and cruel thoughts— no further!’ Then he entered the Chamber of the Grand Tower and sat on the golden couch. Quite secluded from sensual pleasures, secluded from unskillful qualities, he entered and remained in the first absorption, which has the rapture and bliss born
幸せ
長部経典
趣旨一致
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Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti. Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti. Idampissa hoti sīlasmiṁ. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikāraparibhogaṁ anuyuttā viharanti. Seyyathidaṁ—annasannidhiṁ pānasannidhiṁ vatthasannidhiṁ yānasannidhiṁ sayanasan
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds. These include plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth. They refrain from such injury to plants and seeds. This pertains to their ethics. There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own use. This includes such things as food, drink, clothes, v
幸せ
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趣旨一致
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Idampissa hoti sīlasmiṁ. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti. Seyyathidaṁ—aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ paṅgacīraṁ vaṅkakaṁ mokkhacikaṁ ciṅgulikaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁ iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato hoti. Idampissa hoti sīlasmiṁ. Aññataropi kho rājāmacco rājānaṁ māgadhaṁ ajātasattu
This pertains to their ethics. There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence. This includes such things as checkers with eight or ten rows, checkers in the air, hopscotch, spillikins, board-games, tip-cat, drawing straws, dice, leaf-flutes, toy plows, somersaults, pinwheels, toy measures, toy carts, toy bows, guessing words from syllables, guessing another’s thoughts, and imitating musical instruments. They refrain f
幸せ
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趣旨一致
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Yodha sītañca uṇhañca, tiṇā bhiyyo na maññati; Karaṁ purisakiccāni, so sukhaṁ na vihāyatī”ti. sahāyo hoti so sakhā. Ussūraseyyā paradārasevanā, Verappasavo ca anatthatā ca; Pāpā ca mittā sukadariyatā ca, Ete cha ṭhānā purisaṁ dhaṁsayanti. Pāpamitto pāpasakho,
But one who considers heat and cold as no more than blades of grass— he does his duties as a man, and happiness never fails.” who stands by you in need. Sleeping late, adultery, making enemies, harmfulness, bad friends, and avarice: these six grounds ruin a person. With bad friends, bad comrades,
幸せ
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趣旨一致
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iti vā iti evarūpāya tiracchānakathāya paṭivirato hoti. Idampissa hoti sīlasmiṁ. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ viggāhikakathaṁ anuyuttā viharanti. Seyyathidaṁ—na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṁ me, asahitaṁ te, pure vacanīyaṁ pacchā avaca, pacchā vacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo
They refrain from such low talk. This pertains to their ethics. There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments. They say such things as: ‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said las
幸せ
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iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṁ. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. Seyyathidaṁ—raññaṁ niyyānaṁ bhavissati, raññaṁ aniyyānaṁ bhavissati, abbhantarānaṁ raññaṁ upayānaṁ bhavissati, bāhirānaṁ raññaṁ apayānaṁ bhavissati, bāhirānaṁ raññaṁ upayānaṁ bhavissati, abbhantarānaṁ raññaṁ apayānaṁ bhavissati, abbhantarānaṁ raññaṁ jayo bhavissati, bāhirān
They refrain from such low lore, such wrong livelihood. This pertains to their 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 includes making predictions that the king will march forth or march back; or that our king will attack and the enemy king will retreat, or vice versa; or that our king will triumph and the enemy king will be defeated, or vice versa; and so there will be victory for one and de
幸せ
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Aññataropi kho rājāmacco rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ etadavoca: “ayaṁ, deva, sañcayo belaṭṭhaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṁ devo sañcayaṁ belaṭṭhaputtaṁ payirupāsatu. Appeva nāma devassa sañcayaṁ belaṭṭhaputtaṁ payirupāsato cittaṁ pasīdeyyā”ti. Evaṁ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitv
Another of the king’s ministers said to him, “Sire, Sañjaya Belaṭṭhiputta leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life. Let Your Majesty pay homage to him. Hopefully in so doing your mind will find peace.” But when he had spoken, the king kept silent. There are some ascetics and brahmins who, while enjoying
幸せ
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So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo. Tassa evamassa: So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. Seyyathāpi, mahārāja, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṅgamo. Tassa evamassa: So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. Seyyathāpi, mahārāja, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbh
But after some time they were released from jail, safe and sound, with no loss of wealth. Thinking about this, they’d be filled with joy and happiness. Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish. But after some time they’d be freed from servitude. They would be their own master, not indentured to another, a freeman able to go where they wish. Thinking about this, they’d be filled with joy and happiness. Suppose
幸せ
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So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. Evameva kho, mahārāja, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, evaṁ ime pañca nīvaraṇe appahīne attani samanupassati. Seyyathāpi, mahārāja, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ; Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino
they’d be filled with joy and happiness. In the same way, as long as these five hindrances are not given up inside themselves, a mendicant regards them thus as a debt, a disease, a prison, slavery, and a desert crossing. But when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last. Seeing that the hindrances have been given up in them, joy springs up. Being joyful, ra
⚠ 出家者向けの文脈
幸せ
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4.3.2.6. Dutiyajhāna Puna caparaṁ, mahārāja, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. Seyyathāpi, mahārāja, udakarahado gambhīro ubbhidodako tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āya
4.3.2.6. Second Absorption 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 applying the mind and keeping it connected. They drench, steep, fill, and spread their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. It’s like a deep l
⚠ 出家者向けの文脈
幸せ
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Seyyathāpi, bhante, sovaṇṇo viggaho mānusaṁ viggahaṁ atirocati; Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, na tassaṁ parisāyaṁ koci devo abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. Sabbeva tuṇhībhūtā pañjalikā pallaṅkena nisīdanti: “yassadāni devassa pallaṅkaṁ icchissati brahmā sanaṅkumāro, tassa devassa pallaṅke nisīdissatī”ti. Yassa kho pana, bhante, devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṁ so labhati devo vedapaṭilābhaṁ; uḷāraṁ so labhati devo somana
as a golden statue outshines the human form. When the divinity Sanaṅkumāra appears to the gods of the thirty-three, not a single god in that assembly greets him by bowing down or rising up or inviting him to a seat. They all sit silently on their couches with their joined palms raised, thinking, “Now the divinity Sanaṅkumāra will sit on the couch of whatever god he chooses.” And the god on whose couch the Divinity sits is overjoyed and brimming with happiness, like a king on the day of his coron
幸せ
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Seyyathāpi, mahārāja, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa; evameva kho, mahārāja, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sa
It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water. 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. This too, great kin
⚠ 出家者向けの文脈
幸せ
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趣旨一致
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So vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīdi. Seyyathāpi, bhante, balavā puriso supaccatthate vā pallaṅke same vā bhūmibhāge pallaṅkena nisīdeyya; evameva kho, bhante, brahmā sanaṅkumāro vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā imāhi gāthāhi anumodi: “Modanti vata bho devā, tāvatiṁsā sahindakā; Tathāgataṁ namassantā, Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha; imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato aṭṭhaṅg
Rising into the air, he sat cross-legged in the sky, like a strong man might sit cross-legged on a well-appointed couch or on level ground. Seeing the joy of those gods, the divinity Sanaṅkumāra celebrated with these verses: “The gods rejoice— the thirty-three with their Lord— revering the Realized One, That is the topic on which the divinity Sanaṅkumāra spoke. And while he was speaking on that topic, his voice had eight qualities: it was clear, comprehensible, charming, audible, lucid, undistor
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Assosuṁ kho nātikiyā paricārakā: Tena ca nātikiyā paricārakā attamanā ahesuṁ pamuditā pītisomanassajātā bhagavato pañhaveyyākaraṇaṁ sutvā. Atha kho, bhante, brahmā sanaṅkumāro tettiṁse attabhāve abhinimminitvā devānaṁ tāvatiṁsānaṁ paccekapallaṅkesu pallaṅkena nisīditvā deve tāvatiṁse āmantesi: “taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. Ye hi keci, bho, buddhaṁ saraṇaṁ gatā dhammaṁ sara
When the devotees of Ñātika heard about the Buddha’s answers to those questions, they became uplifted and overjoyed, full of rapture and happiness. Then the divinity Sanaṅkumāra, having manifested thirty-three life-forms, sat down on the couches of each of the gods of the thirty-three and addressed them, “What do the good gods of the thirty-three think? How the Buddha has acted for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of
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Kaṭasīsu khittāni ca koṇapāni; Mahāvane suññavane vivaḍḍho, Amaññi kotthu migarājāhamasmi; Tatheva so siṅgālakaṁ anadi, Ke ca chave siṅgāle ke pana sīhanādeti. Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṁ pāthikaputtaṁ tamhā āsanā cāvetuṁ. Atha taṁ parisaṁ āgantvā evamārocesi: ‘parābhūtarūpo, bho, acelo pāthikaputto
and carcasses tossed in the cemetery, thriving in the great, empty wood, the jackal presumed “I’m the king of the beasts!” But he actually only managed to yelp, and what’s a sad jackal’s squeal to the roar of a lion? In the same way, reverend, while living off the leavings of the Holy One, enjoying the leftovers of the Holy One, you presume to attack the Realized One, the perfected one, the fully awakened Buddha! When Jāliya couldn’t get Pāṭikaputta to shift from his seat even with this simile,
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Vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro iddhipādā paññattā iddhipahutāya iddhivisavitāya iddhivikubbanatāya. Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha. Seyyathāpi, bho, pamudā pāmojjaṁ jāyetha; Ayaṁ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo okāsādhigamo anubuddho sukhassādhigamāya. Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṁse āmantesi: 7. Tiv
They develop the basis of psychic power that has immersion due to inquiry, and active effort. These are the four bases of psychic power taught by the Buddha for the amplification, burgeoning, and transformation of psychic power. That is the topic on which the divinity Sanaṅkumāra spoke. like the joy that’s born from gladness. This is the first opportunity for achieving happiness. And having spoken about that, he addressed the gods of the thirty-three: 7. The Three Openings “What do the good gods
経典データの出典: SuttaCentral（CC0ライセンス）