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Ayaṁ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo okāsādhigamo anubuddho sukhassādhigamāya. Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo okāsādhigamā anubuddhā sukhassādhigamāyā”ti. ‘Idaṁ sāvajjaṁ idaṁ anavajjaṁ, idaṁ sevitabbaṁ idaṁ na sevitabbaṁ, idaṁ hīnaṁ idaṁ paṇītaṁ, idaṁ kaṇhasukkasappaṭibhāgan’ti yathābhūtaṁ nappajānāti. So aparena samayena ariyadhammaṁ suṇāti, yoniso manasi karoti, dhammānudhammaṁ paṭipajjati. So ariyadhammassavana
This is the third opportunity for achieving happiness. These are the three opportunities for achieving happiness that have been understood by the Buddha.” what is blameworthy and what is blameless, what should be cultivated and what should not be cultivated, what is inferior and what is superior, and what is on the side of dark and the side of bright. After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice in line with the teach
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Assosi kho āyasmā ānando: 2. Ānandaparikathā Atha kho āyasmato ānandassa etadahosi: So kho panāpi ahosi buddhe pasanno dhamme pasanno saṅghe pasanno sīlesu paripūrakārī. Apissudaṁ manussā evamāhaṁsu: ‘yāva maraṇakālāpi rājā māgadho seniyo bimbisāro bhagavantaṁ kittayamānarūpo kālaṅkato’ti. So abbhatīto kālaṅkato bhagavatā abyākato. Tassapissa sādhu veyyākaraṇaṁ bahujano pasīdeyya, tato gaccheyya sugatiṁ. Bhagavato kho pana sambodhi magadhesu. Yattha kho pana bhagavato sambodhi magadhesu, kathaṁ
Venerable Ānanda heard of the Buddha’s statements and the Ñātikans’ happiness. 2. Ānanda’s Suggestion Then Venerable Ānanda thought, He too had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled his ethics. People say: ‘Until his dying day, King Bimbisāra sang the Buddha’s praises!’ The Buddha hasn’t declared his passing. It would be good to do so, for many people would gain confidence, and so be reborn in a good place. Besides, the Buddha was awakened in Magadha; so why h
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Tiṇṇavicikiccho kho pana so bhagavā vigatakathaṅkatho pariyositasaṅkappo ajjhāsayaṁ ādibrahmacariyaṁ. Evaṁ tiṇṇavicikicchaṁ vigatakathaṅkathaṁ pariyositasaṅkappaṁ ajjhāsayaṁ ādibrahmacariyaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā’ti. Ime kho, bhante, sakko devānamindo devānaṁ tāvatiṁsānaṁ bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi. Tena sudaṁ, bhante, devā tāvatiṁsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā bhag
Also, the Buddha has gone beyond doubt and got rid of indecision. He has achieved all he wished for regarding the fundamental purpose of the spiritual life. I don’t see any Teacher, past or present, who has achieved these things, apart from the Buddha.’ These are the eight genuine praises of the Buddha proffered by Sakka. Hearing them, the gods of the thirty-three became even more uplifted and overjoyed. Then some gods thought, ‘If only four fully awakened Buddhas might arise in the world and te
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Atha kho, bhikkhave, bandhumā rājā sārathiṁ āmantāpetvā etadavoca: ‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha, kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti? ‘Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī’ti. ‘Kiṁ pana, samma sārathi, addasa kumāro uyyānabhūmiṁ niyyanto’ti? ‘Addasā kho, deva, kumāro uyyānabhūmiṁ niyyanto purisaṁ ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ sake muttakarīse palipannaṁ semānaṁ aññehi vuṭṭhāpiyam
Then King Bandhumā summoned the charioteer and said, ‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’ ‘No, Your Majesty, the prince didn’t enjoy himself at the park.’ ‘But what did he see on the way to the park?’ And the charioteer told the king about seeing the sick man and the prince’s reaction. 7. The Dead Man Then King Bandhumā thought, ‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the
幸せ
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Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Evaṁ vutte, bhante, sakko devānamindo deve tāvatiṁse etadavoca: aṭṭhaṁsu samhi āsaneti. ‘aṭṭhānaṁ kho etaṁ, mārisā, anavakāso, yaṁ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṁ acarimaṁ uppajjeyyuṁ, netaṁ ṭhānaṁ vijjati. Aho vata, mārisā, so bhagavā appābādho appātaṅko ciraṁ dīghamaddhānaṁ tiṭṭheyya. Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.
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!’ When they said this, Sakka said, they stood by their own seats. ‘It is impossible, gentlemen, for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time. May that Blessed One be healthy and well, and remain with us for a long time! That would be for the welfare and happiness of the people, out of sympathy for
⚠ 出家者向けの文脈
幸せ
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Seyyathāpi, bhante, so vaṇṇo 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 soman
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, ‘We shall find out what has caused
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tāvatiṁsā sahindakā; Tathāgataṁ namassantā, dhammassa ca sudhammatan’ti. Atha, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā antarahito imāhi gāthāhi anumodi: ‘Modanti vata bho devā, tāvatiṁsā sahindakā; Tathāgataṁ namassantā, dhammassa ca sudhammataṁ. Nave deve ca passantā, vaṇṇavante yasassine;
the thirty-three with their Lord— revering the Realized One, and the clear rightness of the teaching!’ 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, and the clear rightness of the teaching; and seeing the new gods, so beautiful and glorious,
幸せ
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Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṁ arahantānaṁ sammāsambuddhānaṁ āsādanāti. Yato kho, bhaggava, jāliyo dārupattikantevāsī iminā opammena neva asakkhi acelaṁ pāthikaputtaṁ tamhā āsanā cāvetuṁ. Atha naṁ etadavoca: ‘Sīhoti attānaṁ samekkhiyāna, Amaññi kotthu migarājāhamasmi; Tatheva so siṅgālakaṁ anadi, Ke ca chave siṅgāle ke pana sīhanādeti. Evam
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! Who are the pathetic Pāṭikaputtas to attack the Realized Ones, the perfected ones, the fully awakened Buddhas?’ When Jāliya couldn’t get Pāṭikaputta to shift from his seat even with this simile, he said to him: ‘Seeing himself as equal to the lion, the jackal presumed “I’m the king of the beasts!” B
⚠ 出家者向けの文脈
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atha pacchā amhākaṁ āsanaṁ hoti. Tena sudaṁ, bhante, brahmā sanaṅkumāro attamano hoti pamudito pītisomanassajāto bhagavato aṭṭha yathābhucce vaṇṇe sutvā. Atha, bhante, brahmā sanaṅkumāro oḷārikaṁ attabhāvaṁ abhinimminitvā kumāravaṇṇī hutvā pañcasikho devānaṁ tāvatiṁsānaṁ pāturahosi. 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 abbhugg
After that come our seats. Hearing them, the divinity Sanaṅkumāra was uplifted and overjoyed, full of rapture and happiness. Then the divinity Sanaṅkumāra manifested in a solid corporeal form, taking on the appearance of the youth Pañcasikha, and appeared to the gods of the thirty-three. 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. There he addressed the gods of the thirty-three: 5. The Story of the St
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Evaṁ taṁ tattha jānanti, Yena uttarakuruvho, sugandhaṁ taṇḍulapphalaṁ; Tuṇḍikīre pacitvāna, tato bhuñjanti bhojanaṁ. Gāviṁ ekakhuraṁ katvā, anuyanti disodisaṁ; Pasuṁ ekakhuraṁ katvā, anuyanti disodisaṁ. Itthiṁ vā vāhanaṁ katvā,
That’s how they understand that lake there, Where the lovely land north of Kuru is, fragrant, with only the rice-grain. After cooking in a tandoor oven, they enjoy eating that food. Having prepared a cow with hooves uncloven, they’re drawn about from place to place. Having prepared a beast with hooves uncloven, they’re drawn about from place to place. Having prepared a woman-drawn carriage,
幸せ
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Idaṁ disvāna nandanti, tāvatiṁsā sahindakā; Tathāgataṁ namassantā, Tena sudaṁ, bhante, devā tāvatiṁsā attamanā honti pamuditā pītisomanassajātā; dhammassa ca sudhammatan’ti. Tena sudaṁ, bhante, devā tāvatiṁsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā; ‘dibbā vata bho, kāyā paripūrenti, hāyanti asurakāyā’ti. ‘dibbā vata bho kāyā paripūrenti, hāyanti asurakāyā’ti. Atha kho, bhante, sakko devānamindo devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā imāhi gāthāhi anumodi: ‘Modanti vata bho d
Seeing this, they delight— the thirty-three with their Lord— revering the Realized One, The gods of the thirty-three became uplifted and overjoyed at that, full of rapture and happiness, saying, and the clear rightness of the teaching!’ The gods of the thirty-three became even more uplifted and overjoyed at that, full of rapture and happiness, saying, ‘The heavenly hosts swell, while the titan hosts dwindle!’ ‘The heavenly hosts swell, while the titan hosts dwindle!’ Seeing the joy of those gods
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6.1. Rajjasaṁvibhajana Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca: “disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayoanuppatto, ko nu kho pana, bho, jānāti jīvitaṁ? Ṭhānaṁ kho panetaṁ vijjati, yaṁ disampatimhi raññe kālaṅkate rājakattāro reṇuṁ rājaputtaṁ rajje abhisiñceyyuṁ. Āyantu, bhonto, yena reṇu rājaputto tenupasaṅkamatha; upasaṅkamitvā reṇuṁ rājaputtaṁ evaṁ vadetha: ‘mayaṁ kho bhoto reṇussa sahāyā piyā manāpā
6.1. Dividing the Realm Then the Great Steward went to the six aristocrats and said, “King Disampati is old, elderly and senior, advanced in years, and has reached the final stage of life. Who knows how long he has to live? It’s likely that when he passes away the king-makers will anoint Prince Reṇu as king. Come, sirs, go to Prince Reṇu and say, ‘Prince Reṇu, we are your friends, dear, beloved, and cherished. We have shared your joys and sorrows. King Disampati is old, elderly and senior, advan
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Atha kho, bho, mahāgovindassa brāhmaṇassa ahudeva bhayaṁ ahu chambhitattaṁ ahu lomahaṁso yathā taṁ adiṭṭhapubbaṁ rūpaṁ disvā. Katāvakāso pucchassu, yaṁ kiñci abhipatthitan”ti. Atha kho, bho, mahāgovindo brāhmaṇo bhīto saṁviggo lomahaṭṭhajāto brahmānaṁ sanaṅkumāraṁ gāthāya ajjhabhāsi: “Vaṇṇavā yasavā sirimā, ko nu tvamasi mārisa; Ajānantā taṁ pucchāma, kathaṁ jānemu taṁ mayan”ti. “Maṁ ve kumāraṁ jānanti, brahmaloke sanantanaṁ;
At that, the Great Steward became frightened, scared, his hair standing on end, as he had never seen such a sight before. about welfare and benefit in this life, or happiness in lives to come.” So he addressed the divinity Sanaṅkumāra in verse: “Who might you be, sir, so beautiful, glorious, majestic? Not knowing, I ask— how am I to know who you are?” “In the realm of divinity they know me as ‘The Eternal Youth’.
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“Alaṁ, bho, mamapidaṁ pahūtaṁ sāpateyyaṁ bhavantānaṁyeva vāhasā. Tamahaṁ sabbaṁ pahāya agārasmā anagāriyaṁ pabbajissāmi. ‘Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā? Yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. Evaṁ bahujanahitāya paṭipannaṁ bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. “Sace bhavaṁ govindo
“Enough, sirs. I already have abundant wealth, owing to my lords. Giving up all that, I shall go forth.” ‘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 gods and humans! I don’t see any Teacher, past or present, who has such sympathy for the world, apart from the Buddha. “If the Steward is going forth from the lay life to homelessness, we shall do so t
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Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Aparepi cattāro anariyavohārā— diṭṭhe adiṭṭhavāditā, sute assutavāditā, mute amutavāditā, viññāte aviññātavāditā. Aparepi cattāro ariyavohārā— diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā. Cattāro puggalā. Idhāvuso, ekacco puggalo att
You should all recite these in concert. 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. <em>Another four ignoble expressions:</em> saying you haven’t seen, heard, thought, or known something, and you have. <em>Another four noble expressions:</em> saying you’ve seen, heard, thought, or known something, and you have.
⚠ 出家者向けの文脈
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Idhāvuso, ekacco puggalo neva attantapo hoti na attaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Aparepi cattāro puggalā. Idhāvuso, ekacco puggalo attahitāya paṭipanno hoti no parahitāya. Idhāvuso, ekacco pug
One individual doesn’t mortify either themselves or others, 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. 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 connected. <em>Another f
⚠ 初学者には難しい
幸せ
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Atha kho pāveyyakā mallā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho pāveyyakā mallā bhagavantaṁ etadavocuṁ: “idha, bhante, pāveyyakānaṁ mallānaṁ ubbhatakaṁ nāma navaṁ sandhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Tañca kho, bhante, bhagavā paṭhamaṁ paribhuñjatu, bhagavatā paṭhamaṁ paribhuttaṁ pacchā pāveyyakā mallā paribhuñjissanti. Tadassa pāveyyakānaṁ mallānaṁ dīgharattaṁ hit
Then they went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, a new town hall named Ubbhaṭaka has recently been constructed for the Mallas of Pāvā. It has not yet been occupied by an ascetic or brahmin or any human at all. May the Buddha be the first to use it, and only then will the Mallas of Pāvā use it. That would be for the lasting welfare and happiness of the Mallas of Pāvā.” The Buddha consented in silence. Then, knowing that the Buddha had consented, the Mallas got
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Atha kho, brāhmaṇa, rājā mahāvijito purohitaṁ brāhmaṇaṁ āmantetvā etadavoca: ‘idha mayhaṁ, brāhmaṇa, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “adhigatā kho me vipulā mānusakā bhogā, mahantaṁ pathavimaṇḍalaṁ abhivijiya ajjhāvasāmi. Yannūnāhaṁ mahāyaññaṁ yajeyyaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti. Icchāmahaṁ, brāhmaṇa, mahāyaññaṁ yajituṁ. Anusāsatu maṁ bhavaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. Evaṁ vutte, brāhmaṇa, purohito brāhmaṇo rājānaṁ mahāvijitaṁ etadav
Then he summoned the brahmin high priest and said to him: ‘Just now, brahmin, as I was in private retreat this thought came to mind, “I have achieved human wealth, and reign after conquering this vast territory. Why don’t I perform a great sacrifice? That will be for my lasting welfare and happiness.” Brahmin, I wish to perform a great sacrifice. Please instruct me. It will be for my lasting welfare and happiness.’ When he had spoken, the brahmin high priest said to him: Let the king guarantee f
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Dukanipāta Paṭhamavagga Somanassasutta Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: “Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṁ khayāya. Katamehi dvīhi? Saṁvejanīyesu ṭhānesu saṁvejanena, saṁviggassa ca yoniso padhānena. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṁ khayāyā”ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuc
The Book of the Twos Chapter One Happiness This was said by the Buddha, the Perfected One: that is what I heard. “Mendicants, when a mendicant has two qualities they’re full of joy and happiness in this very life, and they have laid the groundwork for ending the defilements. What two? Being inspired at inspiring places, and making a suitable effort when inspired. When a mendicant possesses these two qualities they’re full of joy and happiness in this very life, and they have laid the groundwork
⚠ 出家者向けの文脈
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趣旨一致
長
Dukanipāta Dutiyavagga Diṭṭhigatasutta Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: Vitakkā desanā vijjā, paññā dhammena pañcamaṁ; Ajātaṁ dhātusallānaṁ, sikkhā jāgariyena ca; Apāyadiṭṭhiyā ceva, bāvīsati pakāsitāti. Dukanipāto niṭṭhito. “Dvīhi, bhikkhave, diṭṭhigatehi pariyuṭṭhitā devamanussā olīyanti eke, atidhāvanti eke; cakkhumanto ca passanti. Kathañca, bhikkhave, olīyanti eke? Bhavārāmā, bhikkhave, devamanussā bhavaratā bhavasammuditā tesaṁ bhavanirodhāya dhamme desiyamāne cittaṁ na pakk
The Book of the Twos Chapter Two Misconceptions This was said by the Buddha, the Perfected One: that is what I heard. “Overcome by two misconceptions, mendicants, some gods and humans get stuck, some overreach, while those with vision see. And how do some get stuck? Because of love, delight, and enjoyment of existence, when the Dhamma is being taught for the cessation of existence, the minds of some gods and humans do not leap forth, gain confidence, settle down, and become decided. That
経典データの出典: SuttaCentral（CC0ライセンス）