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幸せ
中部経典
趣旨一致
長
“Idhudāyi, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati; vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati; pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati— ayaṁ kho sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti. “Na kho sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāya, sacchikato hissa, bhante, ettāvatā ekantasukho loko hotī”ti. “Na khvāssa, udāyi, ettāvatā ekantasukho loko sacchikato hoti; ākāravatī t
“It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption. With the fading away of rapture, they enter and remain in the third absorption. This is the grounded practice for realizing a world of perfect happiness.” “Sir, that’s not the grounded practice for realizing a world of perfect happiness. At tha
⚠ 出家者向けの文脈
幸せ
中部経典
趣旨一致
長
so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. Katamo ca, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto? Idha, gahapatayo, ekacco puggalo acelako hoti muttācāro hatthāpalekhano …pe… iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Ayaṁ vuccati, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto. Katamo ca, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto? Idha, gah
They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine. And what individual mortifies themselves, committed to the practice of mortifying themselves? It’s when a person goes naked, ignoring conventions. … And so they live committed to practicing these various ways of mortifying and tormenting the body. This is called an individual who mortifies themselves, being committed to the practice of mortifying themselves. And what individual mortifies ot
⚠ 初学者には難しい
幸せ
中部経典
趣旨一致
長
“Ekamekenapi, bhante, ratanena samannāgato rājā cakkavattī tatonidānaṁ sukhaṁ somanassaṁ paṭisaṁvediyetha, ko pana vādo sattahi ratanehi catūhi ca iddhīhī”ti? Atha kho bhagavā parittaṁ pāṇimattaṁ pāsāṇaṁ gahetvā bhikkhū āmantesi: “Taṁ kiṁ maññatha, bhikkhave, katamo nu kho mahantataro—yo cāyaṁ mayā paritto pāṇimatto pāsāṇo gahito yo ca himavā pabbatarājā”ti? “Appamattako ayaṁ, bhante, bhagavatā paritto pāṇimatto pāsāṇo gahito; himavantaṁ pabbatarājānaṁ upanidhāya saṅkhampi na upeti; kalabhāgampi
“Sir, a wheel-turning monarch who possessed even a single one of these treasures would experience pleasure and happiness because of that, let alone all seven treasures and four blessings!” Then the Buddha, picking up a stone the size of his palm, addressed the mendicants, “What do you think, mendicants? Which is bigger: the stone the size of my palm that I’ve picked up, or the Himalayas, the king of mountains?” “Sir, the stone you’ve picked up is tiny. Compared to the Himalayas, it doesn’t count
幸せ
中部経典
趣旨一致
長
Seyyathāpi, bhikkhave, puriso bandhanāgāre baddho assa. So aparena samayena tamhā bandhanā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo. Tassa evamassa: So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. Seyyathāpi, bhikkhave, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṅgamo. Tassa te kammantā samijjheyyuṁ. Tassa evamassa: So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ
Suppose a person was imprisoned in a jail. 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. and his efforts proved succ
⚠ 自己責任論に誤解されやすい
幸せ
中部経典
趣旨一致
長
So aparena samayena tamhā kantārā nitthareyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo. Tassa evamassa: So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. Evameva kho, bhikkhave, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, ime pañca nīvaraṇe appahīne attani samanupassati. So yāni ca porāṇāni iṇamūlāni tāni ca byantī kareyya, siyā cassa uttariṁ avasiṭṭhaṁ dārabharaṇāya. Seyyathāpi, bhikkhave, āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmok
But after some time they crossed over the desert, safe and sound, with no loss of wealth. Thinking about this, 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 as a debt, a disease, a prison, slavery, and a desert crossing. He would pay off the original loan and have enough left over to support his partner. But when these five hindrances are given up inside themselves, a mendicant regards this
⚠ 出家者向けの文脈
幸せ
中部経典
趣旨一致
長
So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. Seyyathāpi, bhikkhave, 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 sīten
They drench, steep, fill, and spread their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. 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, f
幸せ
中部経典
趣旨一致
長
Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā— ime kho, kaccāna, pañca kāmaguṇā. Yaṁ kho, kaccāna, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ idaṁ vuccati kāmasukhaṁ. Iti kāmehi kāmasukhaṁ, kāmasukhā kāmaggasukhaṁ tattha aggamakkhāyatī”ti. Evaṁ vutte, vekhanaso paribbājako bhagavantaṁ etadavoca:
What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. The pleasure and happiness that arises from these five kinds of sensual stimulation is called sensual pleasure. ‘From the senses comes sensual pleasure. Beyon
幸せ
中部経典
趣旨一致
長
taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. Taṁ kiṁ maññatha, bhikkhave, yaṁ imasmiṁ jetavane tiṇakaṭṭhasākhāpalāsaṁ, taṁ jano hareyya vā daheyya vā yathāpaccayaṁ vā kareyya. Api nu tumhākaṁ evamassa: ‘amhe jano harati vā dahati vā yathāpaccayaṁ vā karotī’”ti? “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Na hi no etaṁ, bhante, attā vā attaniyaṁ vā”ti. “Evameva kho, bhikkhave, yaṁ na tumhākaṁ taṁ pajahatha; Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha;
Giving it up will be for your lasting welfare and happiness. What do you think, mendicants? Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove, or burn them, or do what they want with them. Would you think, ‘This person is carrying us off, burning us, or doing what they want with us’?” “No, sir. Why is that? Because to us that’s neither self nor belonging to self.” “In the same way, mendicants, give up what isn’t yours. Form isn’t yours: give it up.
それを手放すことが、あなたがたの久遠の利益と安楽のためとなるであろう。比丘たちよ、どう思うか。たとえばある人が、このジェータ林の草や枝や枯れ枝や葉を持ち去ったり、焼いたり、思うままにしたりしたとしよう。あなたがたは『この人は我らを持ち去り、焼き、思うままにしている』と思うであろうか。」「いいえ、世尊よ。それはなぜかと申しますならば、それらは我らにとって、自己でも自己に属するものでもないからでございます。」「比丘たちよ、まさにそのように、汝らのものにあらざるものを捨て去るがよい。色は汝らのものにあらず、これを捨て去るがよい。
幸せ
中部経典
趣旨一致
長
taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṁ? Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha; Vedanā, bhikkhave …pe… saññā, bhikkhave … saṅkhārā, bhikkhave …pe… viññāṇaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha; taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. Vedanā, bhikkhave, na tumhākaṁ, taṁ pajahatha;
Giving it up will be for your lasting welfare and happiness. And what isn’t yours? Form … feeling … perception … choices … consciousness isn’t yours: give it up. Giving it up will be for your lasting welfare and happiness. Giving it up will be for your lasting welfare and happiness. Feeling …
それを捨て去ることが、汝らの永遠の福祉と安楽のためとなるであろう。では、汝らのものではないものとは何か。色（しき）……受（じゅ）……想（そう）……行（ぎょう）……識（しき）は汝らのものではない。それを捨て去るがよい。それを捨て去ることが、汝らの永遠の福祉と安楽のためとなるであろう。それを捨て去ることが、汝らの永遠の福祉と安楽のためとなるであろう。受（じゅ）……
幸せ
中部経典
趣旨一致
長
Yo rūpe chandarāgavinayo chandarāgappahānaṁ, idaṁ rūpe nissaraṇaṁ. Yaṁ kho, bhikkhu, vedanaṁ paṭicca … “Kathaṁ pana, bhante, jānato kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti? “Yaṁ kiñci, bhikkhu, rūpaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā—sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya passati. Yā kāci vedanā … yā
Removing and giving up desire and greed for form: this is its escape. The pleasure and happiness that arise from feeling … “Sir, how does one know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and externally for all signs?” “One truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> form—with right understanding: ‘This is not mine, I am not th
⚠ 出家者向けの文脈
幸せ
中部経典
趣旨一致
長
kusalaṁ idaṁ kāyakammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ kāyakammaṁ. Katvāpi te, rāhula, kāyena kammaṁ tadeva te kāyakammaṁ paccavekkhitabbaṁ: kusalaṁ idaṁ kāyakammaṁ sukhudrayaṁ sukhavipākan’ti, teneva tvaṁ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu. ‘yannu kho ahaṁ idaṁ kāyena kammaṁ akāsiṁ idaṁ me kāyakammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— akusalaṁ idaṁ kāyakammaṁ dukkhudraya
It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should continue doing such a deed. After you have acted with the body, you should check on that same act: It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should live in rapture and joy because of this, training day and night in skillful qualities. ‘Does this act with the body that I have done lead to hurting myself, hurting others, or hurting both? Is it unskillful, with suffering as its outco
⚠ 自己責任論に誤解されやすい
幸せ
中部経典
趣旨一致
長
‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ akāsiṁ idaṁ me kāyakammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati— “Yadeva tvaṁ, rāhula, vācāya kammaṁ kattukāmo ahosi, tadeva te vacīkammaṁ paccavekkhitabbaṁ: ‘yannu kho ahaṁ idaṁ vācāya kammaṁ kattukāmo idaṁ me vacīkammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya— kusalaṁ idaṁ vacīkammaṁ sukhudrayaṁ sukhavipākan’ti, teneva tvaṁ, rāhula, pītipāmojjena vihare
‘This act with the body that I have done doesn’t lead to hurting myself, hurting others, or hurting both. When you want to act with speech, you should check on that same deed: ‘Does this act of speech that I want to do lead to hurting myself, hurting others, or hurting both? …’ … It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should live in rapture and joy because of this, training day and night in skillful qualities. If, while checking in this way, you know: ‘This a
⚠ 自己責任論に誤解されやすい
幸せ
中部経典
趣旨一致
長
Yadeva tvaṁ, rāhula, manasā kammaṁ kattukāmo ahosi, tadeva te manokammaṁ paccavekkhitabbaṁ: ‘yannu kho ahaṁ idaṁ manasā kammaṁ kattukāmo idaṁ me manokammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya— kusalaṁ idaṁ manokammaṁ sukhudrayaṁ sukhavipākan’ti, teneva tvaṁ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu. Sace kho tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: ‘yaṁ kho ahaṁ idaṁ manasā kammaṁ akāsiṁ idaṁ me manokammaṁ at
When you want to act with the mind, you should check on that same deed: ‘Does this act of mind that I want to do lead to hurting myself, hurting others, or hurting both? …’ … It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should live in rapture and joy because of this, training day and night in skillful qualities. If, while checking in this way, you know: ‘This act of mind that I have done leads to hurting myself, hurting others, or hurting both. It’s unskillful, wit
⚠ 自己責任論に誤解されやすい
幸せ
中部経典
趣旨一致
長
Tumhe ca pana ‘ke tumhe’ti puṭṭhā samānā ‘samaṇāmhā’ti paṭijānātha. Tesaṁ vo, bhikkhave, evaṁsamaññānaṁ sataṁ evaṁpaṭiññānaṁ sataṁ: yesañca mayaṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ paribhuñjāma, tesaṁ te kārā amhesu mahapphalā bhavissanti mahānisaṁsā, amhākañcevāyaṁ pabbajjā avañjhā bhavissati saphalā saudrayā’ti. Kathañca, bhikkhave, bhikkhu na samaṇasāmīcippaṭipadaṁ paṭipanno hoti? Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā appahīnā hoti, byāpannacittassa
And when they ask you what you are, you claim to be ascetics. Given this label and this claim, you should train like this: ‘We will practice in the way that is proper for an ascetic. That way our label will be accurate and our claim correct. The services of those whose robes, almsfood, lodgings, and medicines and supplies for the sick we enjoy shall be very fruitful and beneficial for them. And our going forth will not be wasted, but will be fruitful and fertile.’ And how does a mendicant not pr
⚠ 出家者向けの文脈
幸せ
中部経典
趣旨一致
長
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 …pe… ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañ
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 overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an o
幸せ
中部経典
趣旨一致
長
Ghaṭikāro kho, mahārāja, kumbhakāro buddhe aveccappasādena samannāgato, dhamme aveccappasādena samannāgato, saṅghe aveccappasādena samannāgato, ariyakantehi sīlehi samannāgato. Ghaṭikāro kho, mahārāja, kumbhakāro dukkhe nikkaṅkho, dukkhasamudaye nikkaṅkho, dukkhanirodhe nikkaṅkho, dukkhanirodhagāminiyā paṭipadāya nikkaṅkho. Ekamidāhaṁ, mahārāja, samayaṁ vegaḷiṅge nāma gāmanigame viharāmi. “lābhā vata me, suladdhaṁ vata me, yassa me kassapo bhagavā arahaṁ sammāsambuddho evaṁ abhivissattho”ti. Ath
He has experiential confidence in the Buddha, the teaching, and the Saṅgha, and possesses the ethics loved by the noble ones. He is free of doubt regarding suffering, its origin, its cessation, and the practice that leads to its cessation. This one time, great king, I was staying near the market town of Vebhaliṅga. “I’m so fortunate, so very fortunate, in that the Buddha Kassapa trusts me so much!” Then joy and happiness did not leave him for a fortnight, or his parents for a week. Then I robed
幸せ
中部経典
趣旨一致
長
Na akāraṇena tathāgatā sitaṁ pātukarontī”ti. Ekamidāhaṁ, mahārāja, samayaṁ tattheva vegaḷiṅge nāma gāmanigame viharāmi. “lābhā vata me, suladdhaṁ vata me, yassa me kassapo bhagavā arahaṁ sammāsambuddho evaṁ abhivissattho”ti. Atha kho, mahārāja, ghaṭikāraṁ kumbhakāraṁ aḍḍhamāsaṁ pītisukhaṁ na vijahati, sattāhaṁ mātāpitūnaṁ. Atha khvāhaṁ, mahārāja, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena ghaṭikārassa kumbhakārassa mātāpitaro tenupasaṅkamiṁ; upasaṅkamitvā ghaṭikārassa kumbhakārassa mātāpit
Realized Ones do not smile for no reason.” Another time, great king, I was staying near that same market town of Vebhaliṅga. “I’m so fortunate, so very fortunate, to be trusted so much by the Buddha Kassapa!” Then joy and happiness did not leave him for a fortnight, or his parents for a week. Then I robed up in the morning and, taking my bowl and robe, went to the home of Ghaṭīkāra’s parents, where I said to them, “Excuse me, where has Bhaggava gone?” “Your supporter has gone out, sir. But take
幸せ
中部経典
趣旨一致
長
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī”ti. Evaṁ vutte, ghoṭamukho brāhmaṇo āyasmantaṁ udenaṁ etadavoca: “abhikkantaṁ, bho udena, abhikkantaṁ, bho udena. Seyyathāpi, bho udena, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā udenena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ udenaṁ saraṇaṁ gacc
They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.” When he had spoken, Ghoṭamukha said to him, “Excellent, worthy Udena! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the worthy Udena has made the teaching clear in many ways. I go for refuge to the worthy Udena, to the teaching, and to the mendic
⚠ 初学者には難しい
幸せ
中部経典
趣旨一致
長
Atha kho, mahārāja, ghaṭikārassa kumbhakārassa etadahosi: “lābhā vata me, suladdhaṁ vata me, yassa me kassapo bhagavā arahaṁ sammāsambuddho evaṁ abhivissattho”ti. Atha kho, mahārāja, ghaṭikāraṁ kumbhakāraṁ aḍḍhamāsaṁ pītisukhaṁ na vijahati, sattāhaṁ mātāpitūnaṁ. Tena kho pana samayena kuṭi ovassati. Atha kho, mahārāja, āvesanaṁ sabbantaṁ temāsaṁ ākāsacchadanaṁ aṭṭhāsi, na devotivassi. Evarūpo ca, mahārāja, ghaṭikāro kumbhakāro’ti. ‘Lābhā, bhante, ghaṭikārassa kumbhakārassa, suladdhā, bhante, gha
Then Ghaṭīkāra thought, “I’m so fortunate, so very fortunate, to be trusted so much by the Buddha Kassapa!” Then joy and happiness did not leave him for a fortnight, or his parents for a week. Now at that time my hut leaked. Then the workshop remained with the atmosphere for a roof for the whole three months, but the heavens did not rain on it. And that, great king, is what Ghaṭīkāra the potter is like.’ ‘Ghaṭīkāra the potter is fortunate, very fortunate, to be so trusted by the Buddha Kassapa.’
幸せ
中部経典
趣旨一致
長
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā tāvatiṁsānaṁ devānaṁ …pe… yāmānaṁ devānaṁ … tusitānaṁ devānaṁ … Assosuṁ kho sāleyyakā brāhmaṇagahapatikā: “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ sālaṁ anuppatto. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’. So imaṁ loka
the gods of the thirty-three … the gods of Yama … the joyful gods … The brahmins and householders of Sālā heard, “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—while wandering in the land of the Kosalans has arrived at Sālā, together with a large Saṅgha of mendicants. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of go
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）