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経典: 中部経典
✕ クリア
正念
中部経典
趣旨一致
長
Idha, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ yathābhūtaṁ nappajānāti. Evaṁ kho, bhikkhave, bhikkhu na vīthiṁ jānāti. Kathañca, bhikkhave, bhikkhu na gocarakusalo hoti? Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṁ nappajānāti. Evaṁ kho, bhikkhave, bhikkhu na gocarakusalo hoti. Kathañca, bhikkhave, bhikkhu anavasesadohī hoti? Idha, bhikkhave, bhikkhuṁ saddhā gahapatikā abhihaṭṭhuṁ pavārenti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, tatra bhikkhu mattaṁ na jānāti
It’s when a mendicant doesn’t truly understand the noble eightfold path. That’s how a mendicant doesn’t know the trail. And how is a mendicant not skilled in ranges? It’s when a mendicant doesn’t truly understand the four kinds of mindfulness meditation. That’s how a mendicant is not skilled in ranges. And how does a mendicant milk dry? It’s when a mendicant is invited by a householder to accept robes, almsfood, lodgings, and medicines and supplies for the sick, and that mendicant doesn’t know m
⚠ 出家者向けの文脈
正念
中部経典
趣旨一致
長
Puna caparaṁ, gahapati, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ …pe… dutiyaṁ jhānaṁ upasampajja viharati. Puna caparaṁ, gahapati, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. Puna caparaṁ, gahapati, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. Puna caparaṁ, gahapati, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lo
Furthermore, as the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … third absorption … fourth absorption … Furthermore, a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. Then they reflect:
⚠ 出家者向けの文脈
正念
中部経典
趣旨一致
長
Seyyathāpi, sāriputta, daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasireneva tiriyaṁ tālacchāyaṁ atipāteyya, evaṁ adhimattasatimanto evaṁ adhimattagatimanto evaṁ adhimattadhitimanto evaṁ paramena paññāveyyattiyena samannāgatā. Te maṁ catunnaṁ satipaṭṭhānānaṁ upādāyupādāya pañhaṁ puccheyyuṁ, puṭṭho puṭṭho cāhaṁ tesaṁ byākareyyaṁ, byākatañca me byākatato dhāreyyuṁ, na ca maṁ dutiyakaṁ uttari paṭipuccheyyuṁ. Yaṁ kho taṁ, sāriputta, sammā vadamāno vadeyya: ‘asammohadh
Imagine how easily a well-trained expert archer with a strong bow would shoot a light arrow across the shadow of a palm tree. That’s how extraordinary they were in memory, range, retention, and perfect lucidity of wisdom. They’d bring up questions about the four kinds of mindfulness meditation again and again, and I would answer each question. They’d remember the answers and not ask the same question twice. And if there’s anyone of whom it may be rightly said that a being not liable to delusion
弓術に熟達した射手が、強弓をもって軽き矢を棕櫚の影の彼方へと易々と放つさまを想い見よ。彼らの記憶力、射程、保持力、そして智慧の完全なる明澄さは、まさにかくのごとく非凡なるものであった。彼らは四種の念処修行に関する問いを繰り返し繰り返し提起し、余はその問いの一つひとつに答えた。彼らはその答えを記憶に留め、同じ問いを二度と発することはなかった。そして、もし迷妄に陥ることなき存在と正しく称されうる者があるとするならば、
正念
中部経典
趣旨一致
長
vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ …pe… dutiyaṁ jhānaṁ upasampajja viharati; pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā …pe… catutthaṁ jhānaṁ upasampajja viharati. Evaṁ kho, mahānāma, ariyasāvako catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. Yato kho, mahānāma, ariyasāvako evaṁ sīlasampanno hoti, evaṁ indriyesu guttadvāro hoti, e
second absorption … third absorption … fourth absorption. That’s how a noble disciple gets the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty. When a noble disciple is accomplished in ethics, guards the sense doors, eats in moderation, and is dedicated to wakefulness; and they have seven good qualities, and they get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want,
正念
中部経典
趣旨一致
長
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, ayaṁ vuccatāvuso: ‘sammāvāyāmo’. Dukkhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ, dukkhasamudayassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ, dukkhanirodhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ, duk
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. This is called right effort. The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. And what is right mindfulness? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of c
⚠ 自己責任論に誤解されやすい
正念
中部経典
趣旨一致
長
Atha kho kāpilavatthavā sakyā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho kāpilavatthavā sakyā bhagavantaṁ etadavocuṁ: “idha, bhante, kāpilavatthavānaṁ sakyānaṁ navaṁ santhāgāraṁ acirakāritaṁ anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Taṁ, bhante, bhagavā paṭhamaṁ paribhuñjatu. Bhagavatā paṭhamaṁ paribhuttaṁ pacchā kāpilavatthavā sakyā paribhuñjissanti. Tadassa kāpilavatthavānaṁ sakyānaṁ dīgharattaṁ hitāy
Then the Sakyans of Kapilavatthu went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, a new town hall has recently been constructed for the Sakyans of Kapilavatthu. 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 Sakyans of Kapilavatthu use it. That would be for the lasting welfare and happiness of the Sakyans of Kapilavatthu.” Relying on this supreme purity of mindfulness and equanimit
正念
中部経典
趣旨一致
長
‘ajjhattaṁ suññataṁ kho me manasikaroto ajjhattaṁ suññatāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccatī’ti. Itiha tattha sampajāno hoti. So bahiddhā suññataṁ manasi karoti …pe… so ajjhattabahiddhā suññataṁ manasi karoti …pe… so āneñjaṁ manasi karoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato caṅkamāya cittaṁ namati, so caṅkamati: Tassa ce, ānanda, bhikkhuno iminā vihārena viharato sayanāya cittaṁ namati, so sayati: ‘evaṁ maṁ sayantaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvās
‘I am focusing on emptiness internally, and my mind leaps forth, gains confidence, settles down, and becomes decided.’ In this way they are aware of the situation. They focus on emptiness externally … They focus on emptiness internally and externally … They focus on the imperturbable, While a mendicant is practicing such a meditation, if their mind inclines to walking, they walk, thinking: While a mendicant is practicing such a meditation, if their mind inclines to lying down, they lie down, thi
⚠ 出家者向けの文脈
正念
中部経典
趣旨一致
長
Itiha tattha sampajāno hoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato ṭhānāya cittaṁ namati, so tiṭṭhati: ‘evaṁ maṁ ṭhitaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato nisajjāya cittaṁ namati, so nisīdati: ‘evaṁ maṁ nisinnaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato kathāya cittaṁ namati, so
In this way they are aware of the situation. While a mendicant is practicing such a meditation, if their mind inclines to standing, they stand, thinking: ‘While I’m standing, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’ In this way they are aware of the situation. While a mendicant is practicing such a meditation, if their mind inclines to sitting, they sit, thinking: ‘While I’m sitting, bad, unskillful qualities of covetousness and displeasure will not overw
⚠ 出家者向けの文脈
正念
中部経典
趣旨一致
長
Sace, ānanda, bhikkhu paccavekkhamāno evaṁ pajānāti: ‘atthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti, evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me nappahīno’ti. Itiha tattha sampajāno hoti. Sace panānanda, bhikkhu paccavekkhamāno evaṁ pajānāti: ‘natthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti, Pañca kho ime, ānanda, upādā
Suppose that, upon checking, a mendicant knows this: ‘My mind does take an interest.’ In that case, they understand: ‘I have not given up desire and greed for the five kinds of sensual stimulation.’ In this way they are aware of the situation. But suppose that, upon checking, a mendicant knows this: ‘My mind does not take an interest.’ A mendicant should meditate observing rise and fall in these five grasping aggregates: ‘Such is form, such is the origin of form, such is the ending of form. Such
⚠ 出家者向けの文脈
正念
中部経典
趣旨一致
長
So paṭibuddho na kiñci paṭipasseyya. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āpaṇaṁ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya. Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Seyyathāpi, gahapati, puriso yācitakaṁ bhogaṁ yācitvā yānaṁ vā poriseyyaṁ pavaramaṇikuṇḍalaṁ. So tehi yācitakehi bhogehi purakkhato parivuto antarāpaṇaṁ paṭipajjeyya. Tamenaṁ jano disvā evaṁ vadeyya: ‘
But when they woke they couldn’t see them at all. … Then the Buddha robed up in the morning and, taking his bowl and robe, entered Āpaṇa for alms. He wandered for alms in Āpaṇa. After the meal, on his return from almsround, he went to a certain forest grove for the day’s meditation. Having plunged deep into it, he sat at the root of a certain tree to meditate. Suppose a man had borrowed some goods—a gentleman’s carriage and fine jeweled earrings— and preceded and surrounded by these he proceeded
正念
中部経典
趣旨一致
長
Kathañcānanda, ācariyūpaddavo hoti? Idhānanda, ekacco satthā vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṁ nikāmayati, gedhaṁ āpajjati, āvattati bāhullāya. Ayaṁ vuccatānanda, upaddavo ācariyo. Ācariyūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā po
And how is there a peril for the tutor? It’s when some teacher frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. While meditating withdrawn, they’re visited by a stream of brahmins and householders, and people of town and country. When this happens, they enjoy infatuation, fall into greed, and return to indulgence. This is said to be the tutor’s peril. They’re ruined by bad, unskillful qual
正念
中部経典
趣旨一致
長
Idhānanda, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca na mucchaṁ nikāmayati, na gedhaṁ āpajjati, na āvattati bāhu
It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. He frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. While meditating withdrawn, he’s visited by a stream of brahmins and householders, and people of town a
正念
中部経典
趣旨一致
長
Tassa evamassa: ‘ayaṁ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṁ patitāni. Jānāmi kho panāhaṁ rukkhaṁ ārohituṁ. Yannūnāhaṁ imaṁ rukkhaṁ ārohitvā yāvadatthañca khādeyyaṁ ucchaṅgañca pūreyyan’ti. So taṁ rukkhaṁ ārohitvā yāvadatthañca khādeyya ucchaṅgañca pūreyya. Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pub
They’d think: ‘That tree is laden with fruit, yet none of the fruit has fallen to the ground. But I know how to climb a tree. Why don’t I climb the tree, eat as much as I like, then fill my pouch?’ And that’s what they’d do. Relying on this supreme purity of mindfulness and equanimity, that noble disciple recollects their many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world co
正念
中部経典
趣旨一致
長
Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti. Uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti. Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasamp
Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. They give up these five hindrances, corruptions o
正念
中部経典
趣旨一致
長
akaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhā’ti? ‘No hidaṁ, āvuso’. ‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha— evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhā’ti? Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti. Yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ. Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhass
for sure that you did bad deeds in the past?’ ‘No we don’t, reverend.’ ‘But reverends, do you know that you did such and such bad deeds?’ Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ That too is how exertion and striving is fruitful. Furthermore, with the giving up of p
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
正念
中部経典
趣旨一致
長
api nu so bhikkhu tasmiṁ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī”ti? “No hetaṁ, bhante”. “Nanu so, jīvaka, bhikkhu tasmiṁ samaye anavajjaṁyeva āhāraṁ āhāretī”ti? So mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Tamenaṁ gahapati vā gahapatiput
At that time is that mendicant intending to hurt themselves, hurt others, or hurt both?” “No, sir.” “Aren’t they eating blameless food at that time?” They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. A householder or their child approaches and invites them
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）