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経典: 中部経典 ✕ クリア

正念中部経典趣旨一致長

中部経典（MN8 §11.4–12.15）

Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti. 1. Sallekhapariyāya Idha kho pana vo, cunda, sallekho karaṇīyo. ‘Pare abhijjhālū bhavissanti, mayamettha anabhijjhālū bhavissāmā’ti sallekho karaṇīyo. ‘Pare byāpannacittā bhavissanti, mayamettha abyāpannacittā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchādiṭṭhī bhavissanti, mayamettha sammādiṭṭhī bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāsaṅkappā bhavissanti, mayamettha sammāsaṅkappā bhavissāmā

But in the training of the Noble One these are not called ‘self-effacement’; they’re called ‘peaceful meditations’. 1. The Exposition of Self-Effacement Now in this regard, Cunda, you should work on self-effacement in each of the following ways. ‘Others will be covetous, but here we will not be covetous.’ ‘Others will have ill will, but here we will not have ill will.’ ‘Others will have wrong view, but here we will have right view.’ ‘Others will have wrong thought, but here we will have right th

しかしながら、聖者の修行においては、これらは「自己卑下」とは呼ばれず、「寂静なる瞑想」と呼ばれるのである。 **第一節　自己卑下の解説** さて、この点に関して、チュンダよ、汝は以下のそれぞれの事柄において自己卑下の修行に励むべきである。「他の者たちは貪欲であるかもしれないが、ここにおいて我らは貪欲であることなかれ。」「他の者たちは瞋恚を抱くかもしれないが、ここにおいて我らは瞋恚を抱くことなかれ。」「他の者たちは邪見を持つかもしれないが、ここにおいて我らは正見を持つべし。」「他の者たちは邪思惟を持つかもしれないが、ここにおいて我らは正思惟を持つべし。」

正念中部経典趣旨一致長

中部経典（MN8 §12.16–12.24）

‘Pare micchāājīvā bhavissanti, mayamettha sammāājīvā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāvāyāmā bhavissanti, mayamettha sammāvāyāmā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāsatī bhavissanti, mayamettha sammāsatī bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāsamādhi bhavissanti, mayamettha sammāsamādhī bhavissāmā’ti sallekho karaṇīyo. ‘Pare vihiṁsakā bhavissanti, mayamettha avihiṁsakā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāñāṇī bhavissanti, mayamettha sammāñāṇī bhavissāmā’ti sal

‘Others will have wrong livelihood, but here we will have right livelihood.’ ‘Others will have wrong effort, but here we will have right effort.’ ‘Others will have wrong mindfulness, but here we will have right mindfulness.’ ‘Others will have wrong immersion, but here we will have right immersion.’ ‘Others will be cruel, but here we will not be cruel.’ ‘Others will have wrong knowledge, but here we will have right knowledge.’ ‘Others will have wrong freedom, but here we will have right freedom.’

「他の者たちは邪命を持つであろう、しかしここにおいて我らは正命を持つであろう。」「他の者たちは邪精進を持つであろう、しかしここにおいて我らは正精進を持つであろう。」「他の者たちは邪念を持つであろう、しかしここにおいて我らは正念を持つであろう。」「他の者たちは邪定を持つであろう、しかしここにおいて我らは正定を持つであろう。」「他の者たちは残忍であろう、しかしここにおいて我らは残忍ではあるまい。」「他の者たちは邪智を持つであろう、しかしここにおいて我らは正智を持つであろう。」「他の者たちは邪解脱を持つであろう、しかしここにおいて我らは正解脱を持つであろう。」

正念中部経典趣旨一致長

中部経典（MN66 §11.18–12.1）

Ye ca bhikkhū sikkhākāmā tesaṁ taṁ, udāyi, hoti balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro. tassassa ekaṁ agārakaṁ oluggaviluggaṁ kākātidāyiṁ naparamarūpaṁ, ekā khaṭopikā oluggaviluggā naparamarūpā, ekissā kumbhiyā dhaññasamavāpakaṁ naparamarūpaṁ, ekā jāyikā naparamarūpā. So ārāmagataṁ bhikkhuṁ passeyya sudhotahatthapādaṁ manuññaṁ bhojanaṁ bhuttāviṁ sītāya chāyāya nisinnaṁ adhicitte yuttaṁ. Tassa evamassa: ‘sukhaṁ vata bho sāmaññaṁ, ārogyaṁ vata b

and for the mendicants who want to train, that becomes a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke. He had a single broken-down hovel open to the crows, not the best sort; a single broken-down couch, not the best sort; a single pot for storing grain, not the best sort; and a single wifey, not the best sort. He’d see a mendicant sitting in meditation in the cool shade, their hands and feet well washed after eating a satisfying meal. He’d think, ‘The ascetic life is so

導線タグ: 罪悪感

⚠ 出家者向けの文脈

正念中部経典趣旨一致長

中部経典（MN26 §3.1–3.4）

Atha kho bhagavā sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi: Atha kho āyasmā ānando bhagavantaṁ etadavoca: “ayaṁ, bhante, rammakassa brāhmaṇassa assamo avidūre. Ramaṇīyo, bhante, rammakassa brāhmaṇassa assamo; pāsādiko, bhante, rammakassa brāhmaṇassa assamo. Sādhu, bhante, bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkamatu anukampaṁ upādāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena. “āyāmānanda, yena pubbārāmo migāramātupāsādo tenupasaṅkamissāma d

Then, after the meal, on his return from almsround, the Buddha addressed Ānanda, Then Ānanda said to the Buddha, “Sir, the hermitage of the brahmin Rammaka is nearby. It’s so delightful, so lovely. Please visit it out of sympathy.” The Buddha consented with silence. “Come, Ānanda, let’s go to the stilt longhouse of Migāra’s mother in the Eastern Monastery for the day’s meditation.” “Yes, sir,” Ānanda replied. So the Buddha went with Ānanda to the Eastern Monastery for the day’s meditation.

托鉢より戻られた後、食事を終えられた世尊は、アーナンダに語りかけられた。するとアーナンダは世尊に申し上げた。「尊師よ、バラモン・ランマカの庵はほど近うございます。いかに清らかで、いかに麗しき処でございましょう。どうか慈悲をもって、そこへお運びくださいませ。」世尊は沈黙をもってご承諾になられた。「アーナンダよ、さあ参ろう。昼の坐禅のために、東園精舎にあるミガーラの母の高楼へ。」「はい、尊師よ」と、アーナンダはお答え申し上げた。かくして世尊はアーナンダとともに、昼の坐禅のために東園精舎へと赴かれた。

正念中部経典趣旨一致長

中部経典（MN8 §5.1–6.5）

Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihareyya. Tassa evamassa: ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti. Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu pītiyā ca virāgā upekkhako ca vihareyya, sato ca sampajāno sukhañca kāyena paṭisaṁvedey

It’s possible that some mendicant, as the placing of the mind and keeping it connected are stilled, might 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. They might think they’re practicing self-effacement. But in the training of the Noble One these are not called ‘self-effacement’; they’re called ‘blissful meditations in this life’. It’s possible that some mend

以下は中部経典（MN8 §5.1–6.5）の翻訳です。 --- 或る比丘が、尋（じん）と伺（し）の静まるにしたがい、内なる清浄と心の一境性とを具え、尋伺を離れ、三昧より生ずる喜悦を有する第二禅に入り、そこに住するかもしれない。その者は、自ら卑下の行（削減の実践）を修していると思うかもしれない。しかしながら、聖者の律においては、これらは「卑下の行」とは呼ばれない。これらは「現法楽住（げんぽうらくじゅう）」と呼ばれるのである。また或る比丘が――

⚠ 出家者向けの文脈

正念中部経典趣旨一致長

中部経典（MN8 §7.1–8.5）

Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyya. Tassa evamassa: ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti. Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso rūpasaññānaṁ samatikkamā, paṭighasaññānaṁ atthaṅgamā, nānattasaññān

It’s possible that some mendicant, with the giving up of pleasure and pain, and the ending of former happiness and sadness, might enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. They might think they’re practicing self-effacement. But in the training of the Noble One these are not called ‘self-effacement’; they’re called ‘blissful meditations in this life’. It’s possible that some mendicant, going totally beyond perceptions of form, with

以下に翻訳を示します。 --- ある比丘が、楽を捨て苦を捨て、かつて感じた喜びと憂いをともに滅し、苦もなく楽もなく、捨と念の清浄なる第四禅に入り住することがあるかもしれない。その者はみずから卑下行を修めていると思うかもしれない。しかしながら、聖者の律においては、これらは「卑下行」と呼ばれるのではなく、「現法楽住」と呼ばれるのである。また、ある比丘が、あらゆる色想を超越し、

⚠ 出家者向けの文脈

正念中部経典趣旨一致長

中部経典（MN8 §9.1–9.5）

Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja vihareyya. Tassa evamassa: ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti.

It’s possible that some mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, might enter and remain in the dimension of infinite consciousness. They might think they’re practicing self-effacement. But in the training of the Noble One these are not called ‘self-effacement’; they’re called ‘peaceful meditations’.

ある比丘が、無辺虚空の境地を完全に超越し、「識は無辺なり」と了知しつつ、無辺識の境地に入り、そこに住するに至ることがあろう。彼はみずからが卑下修行を実践していると思うかもしれない。しかしながら、聖者の律においては、これらは「卑下修行」とは呼ばれない。これらは「寂静の禅定」と呼ばれるのである。

⚠ 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

中部経典（MN9 §11.2–14.1）

Cattārome, āvuso, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā, sambhavesīnaṁ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ. Taṇhāsamudayā āhārasamudayo, taṇhānirodhā āhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo āhāranirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto, sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Yato kho, āvuso, ariyasāvako evaṁ āhāraṁ pajānāti, evaṁ āhārasamudayaṁ pajānā

These four fuels maintain sentient beings that have been born and help those about to be born. What four? Edible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth. Fuel originates from craving. Fuel ceases when craving ceases. The practice that leads to the cessation of fuel is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right i

四つの食（じき）があり、已に生まれたる有情を維持し、また生まれんとする者を助く。その四つとは何か。粗細いずれかの段食（だんじき）、これを第一とし、触食（そくじき）を第二とし、思食（しじき）を第三とし、識食（しきじき）を第四とす。食は渇愛（かつあい）より生じ、渇愛の滅するところに食もまた滅す。食の滅へと導く道とは、すなわちこの八聖道（はっしょうどう）に他ならず。正見（しょうけん）・正思惟（しょうしゆい）・正語（しょうご）・正業（しょうごう）・正命（しょうみょう）・正精進（しょうしょうじん）・正念（しょうねん）・正定（しょうじょう）、これなり。

副テーマ: discipline

⚠ 自己責任論に誤解されやすい

正念中部経典趣旨一致長

中部経典（MN66 §29.3–31.2）

Ko ca tassa samatikkamo? Āyasmāpi kho udāyī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āpaṇaṁ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena so vanasaṇḍo tenupasaṅkami divāvihārāya. Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Atha kho āyasmato udāyissa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: Idhudāyi, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsā

And what goes beyond it? Venerable Udāyī also 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 that forest grove for the day’s meditation. Having plunged deep into it, he sat at the root of a certain tree to meditate. Then as Venerable Udāyī was in private retreat this thought came to his mind: Take a mendicant who, going totally beyond perceptions of form, with the disappearance

⚠ 出家者向けの文脈

正念中部経典趣旨一致長

中部経典（MN83 §4.9–7.2）

Atha kho, ānanda, rājā maghadevo kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ āmantāpetvā etadavoca: Atha kho, ānanda, rājā maghadevo kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā imasmiṁyeva maghadevaambavane kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. So mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagaten

The king gave the barber a prize village, then summoned the crown prince and said, And so, after giving a prize village to the barber and carefully instructing the crown prince in kingship, King Maghadeva shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness here in this mango grove. He meditated 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, everywher

正念中部経典趣旨一致中

中部経典（MN83 §7.3–9.7）

‘Evaṁ, devā’ti kho, ānanda, kappako rañño maghadevassa puttassa paccassosi. So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā brahmalokūpago ahosi.

And all unfolded as in the case of his father. And having developed the four divine meditations, when his body broke up, after death, Maghadeva’s son was reborn in a good place, a realm of divinity.

正念中部経典趣旨一致長

中部経典（MN67 §12.5–14.1）

Appossukko dāni bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharissati, mayampi dāni appossukkā diṭṭhadhammasukhavihāramanuyuttā viharissāmā’”ti. “Āgamehi tvaṁ, sāriputta, āgamehi tvaṁ, sāriputta, diṭṭhadhammasukhavihāran”ti. Atha kho bhagavā āyasmantaṁ mahāmoggallānaṁ āmantesi: “kinti te, moggallāna, ahosi mayā bhikkhusaṅghe paṇāmite”ti? “Evaṁ kho me, bhante, ahosi: ‘bhagavatā bhikkhusaṅgho paṇāmito. Appossukko dāni bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharissati, ahañca dāni āyasmā ca sār

Now he will remain passive, dwelling in blissful meditation in this life, and so will we.’” “Hold on, Sāriputta, hold on! Don’t you ever think such a thing again!” Then the Buddha addressed Venerable Mahāmoggallāna, “Moggallāna, what did you think when the mendicant Saṅgha was dismissed by me?” “Sir, I thought this: ‘The Buddha has dismissed the mendicant Saṅgha. Now he will remain passive, dwelling in blissful meditation in this life. Meanwhile, Venerable Sāriputta and I shall lead the mendican

⚠ 出家者向けの文脈

正念中部経典趣旨一致中

中部経典（MN98 §11.72–11.80）

vippasannaṁ anāvilaṁ; Nandībhavaparikkhīṇaṁ, tamahaṁ brūmi brāhmaṇaṁ. Yo imaṁ palipathaṁ duggaṁ, saṁsāraṁ mohamaccagā; Tiṇṇo pāraṅgato jhāyī, anejo akathaṅkathī; Anupādāya nibbuto, yo ve na paritassati; tamahaṁ brūmi brāhmaṇaṁ.

clear and undisturbed, they’ve ended relish for rebirth: that’s who I declare a brahmin. They’ve got past this grueling swamp of delusion, transmigration. Meditating in stillness, free of indecision, they have crossed over to the far shore. They’re quenched by not grasping: they have no anxiety; that’s who I declare a brahmin.

導線タグ: 決断

正念中部経典趣旨一致長

中部経典（MN137 §24.2–25.4）

‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. Tassa sāvakā sussūsanti, sotaṁ odahanti, aññācittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. Tatra, bhikkhave, tathāgato attamano ceva hoti, attamanatañca paṭisaṁvedeti, anavassuto ca viharati sato sampajāno. Idaṁ vuccati, bhikkhave, tatiyaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati. ‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti— iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ

‘This is for your welfare. This is for your happiness.’ And their disciples want to listen. They actively listen and try to understand. They don’t proceed having turned away from the Teacher’s instruction. In this case the Realized One is happy, he does feel happiness. He remains unfestering, mindful and aware. This is the third case in which the Noble One cultivates the establishment of mindfulness. ‘The Noble One cultivates the establishment of mindfulness in three cases, by virtue of which th

⚠ 自己責任論に誤解されやすい

正念中部経典趣旨一致長

中部経典（MN137 §27.8–4.2）

ayaṁ catutthī disā; sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati— So vuccati: ‘yoggācariyānaṁ anuttaro purisadammasārathī’ti— iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. “‘Cha ajjhattikāni āyatanāni veditabbāni, cha bāhirāni āyatanāni veditabbāni, cha viññāṇakāyā veditabbā, cha phassakāyā veditabbā, aṭṭhārasa manopavicārā veditabbā, chattiṁsa sattapadā veditabbā, tatra

This is the fourth direction. Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. ‘Of all meditation tutors, it is he that is called the supreme guide for those fit for training.’ That’s what I said, and this is why I said it.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said. “‘The six interior sense fields should be understood. The six exterior sense

⚠ 自己責任論に誤解されやすい

正念中部経典趣旨一致長

中部経典（MN9 §70.2–8.2）

Tayome, āvuso, āsavā— kāmāsavo, bhavāsavo, avijjāsavo. Avijjāsamudayā āsavasamudayo, avijjānirodhā āsavanirodho, ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. Yato kho, āvuso, ariyasāvako evaṁ āsavaṁ pajānāti, evaṁ āsavasamudayaṁ pajānāti, evaṁ āsavanirodhaṁ pajānāti, evaṁ āsavanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppād

There are these three defilements. The defilements of sensuality, desire to be reborn, and ignorance. Defilement originates from ignorance. Defilement ceases when ignorance ceases. The practice that leads to the cessation of defilement is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. A noble disciple understands in this way defilement, its origin, its cessation, and the pra

三つの漏（āsava）がある。欲漏、有漏、無明漏である。漏は無明より生ずる。無明の滅するとき、漏もまた滅す。漏の滅に至る道とは、すなわちこの八正道に他ならない。正見、正思惟、正語、正業、正命、正精進、正念、正定である。聖なる弟子は、かくのごとく漏を知り、その起源を知り、その滅を知り、その滅に至る道を知る。

正念中部経典趣旨一致長

中部経典（MN85 §12.32–12.8）

So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. So kho ahaṁ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṁ, rājakumāra, etadahosi: ‘na kho rāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi; addhā rāmo imaṁ dhammaṁ jānaṁ passaṁ vihāsī’ti. Tassa mayhaṁ, rājakumāra, etadahosi: ‘na kho āḷārasseva kālāmassa atthi s

I quickly memorized that teaching. As far as lip-recital and verbal repetition went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others. Then it occurred to me, ‘It is not solely by mere faith that Rāma declared: “I realize this teaching with my own insight, and live having achieved it.” Surely he meditated knowing and seeing this teaching.’ Then it occurred to me, ‘It’s not just Āḷāra Kālāma who has faith, energy, mindfulness, immersion,

正念中部経典趣旨一致長

中部経典（MN10 §14.2–18-23.1）

So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ kākehi vā khajjamānaṁ kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ kaṅkehi vā khajjamānaṁ sunakhehi vā khajjamānaṁ byagghehi vā khajjamānaṁ dīpīhi vā khajjamānaṁ siṅgālehi vā khajjamānaṁ vividhehi vā pāṇakajātehi khajjamāna

They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ And so they meditate observing an aspect of the body internally … That too is how a mendicant meditates by observing an aspect of the body. Furthermore, suppose they were to see a corpse discarded in a charnel ground being devoured by crows, hawks, vultures, herons, hounds, tigers, leopards, jackals, and many kinds of little creatures. They’d compare it with their own body:

彼らは自らの身体と比べ合わせるであろう。「この身体もまた、かの骸と同じ性質を持ち、同じ種類のものであり、その運命を超えることはできない」と。かくして彼らは、内なる身体の一側面を観じながら瞑想するのである……これもまた、比丘が身体の一側面を観じながら瞑想する様である。さらにまた、墓場に打ち捨てられた屍骸が、烏、鷹、鷲、鷺、犬、虎、豹、豺、そして無数の小さき生き物どもに貪り食われているのを目にしたならば、彼らは自らの身体と比べ合わせるであろう。「この身体もまた、かの骸と同じ性質を持ち、同じ種類のものであり、その運命を超えることはできない」と。

⚠ 出家者向けの文脈

正念中部経典趣旨一致長

中部経典（MN10 §18-23.2–3.4）

Aṭṭhikasaṅkhalikaṁ nimaṁsalohitamakkhitaṁ nhārusambandhaṁ …pe… Aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ …pe… “Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya, dukkhadomanassānaṁ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā. Aṭṭhikāni apagatasambandhāni disā vidisā vikkhittāni, aññena hatthaṭṭhikaṁ aññena pādaṭṭhikaṁ aññena gopphakaṭṭhikaṁ aññena jaṅghaṭṭhikaṁ aññena ūruṭṭhikaṁ aññena kaṭiṭṭhikaṁ aññena p

A skeleton without flesh but smeared with blood, and held together by sinews … A skeleton rid of flesh and blood, held together by sinews … “Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. Bones rid of sinews scattered in every direction. Here a hand-bone, there a foot-bone, here an ankle bone, the

肉なく血に塗れ、筋によりて繋ぎ留められたる骸骨……肉と血を離れ、ただ筋によりて繋ぎ留められたる骸骨…… 「比丘たちよ、四種の念処は、収斂への道にして、衆生を清浄ならしめ、愁嘆を超え渡り、苦悩と悲哀に終止符を打ち、正理を見出し、涅槃を証得せんがためのものなり。筋をも離れ、四方八方に散り散りとなれる骨々——ここに手の骨あり、かしこに足の骨あり、ここに踝の骨あり——

正念中部経典趣旨一致長

中部経典（MN10 §3.5–32.1）

dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. ‘Atthi kāyo’ti vā panassa sati p

They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. Bones rotted and crumbled to powder. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ And so they meditate observing an aspect of the body internally, externally, and both internally and externally. They meditate observing the body as liable to originate, as liable to fall, and as liable to both orig

彼らは、世に対する貪欲と憂いを離れ、鋭敏にして正知し、正念を保ちながら、諸法の一側面を観察しつつ瞑想する。骨は腐り崩れて粉末と化す。彼らはそれを自らの身体と照らし合わせる。「この身もまた同じ性質、同じ種類のものであり、その運命を超えることはできない」と。かくして彼らは、身体の一側面を内に、外に、また内外ともに観察しつつ瞑想する。彼らは身体を生起するものとして、滅尽するものとして、また生起と滅尽の双方に従うものとして観察しつつ瞑想する。

経典データの出典: SuttaCentral（CC0ライセンス）

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