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経典: 中部経典
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Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. 1.2. Kāyānupassanāiriyāpathapabba Puna caparaṁ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti. Yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṁ pajānāti. Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṁ vihar
That’s how a mendicant meditates by observing an aspect of the body. 1.2. The Postures Furthermore, when a mendicant is walking they know: ‘I am walking.’ When standing they know: ‘I am standing.’ When sitting they know: ‘I am sitting.’ And when lying down they know: ‘I am lying down.’ Whatever posture their body is in, they know it. 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 origi
このようにして、比丘は身体の一側面を観察しながら瞑想する。
**一・二 四威儀**
さらに、比丘は歩くとき「我は歩いている」と知る。立つとき「我は立っている」と知る。坐るとき「我は坐っている」と知る。そして臥すとき「我は臥している」と知る。身体がいかなる威儀にあろうとも、そのことをありのままに知る。
かくして比丘は、内に身を観じ、外に身を観じ、また内外ともに身を観じながら瞑想する。身体が生起する性質を帯びるものであることを観察しながら瞑想し、
⚠ 出家者向けの文脈
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Idha no, āvuso, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ yadidaṁ tumhākañceva amhākañcā’ti? Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: ‘vītadosassāvuso, sā niṭṭhā, na sā niṭṭhā sadosassā’ti. ‘Sā panāvuso, niṭṭhā samohassa udāhu vītamohassā’ti? ‘vītamohassāvuso, sā niṭṭhā, na sā niṭṭhā samohassā’ti. ‘Sā panāvuso, niṭṭhā sataṇhassa udāhu vītataṇhassā’ti? ‘vītataṇhassāvuso, sā niṭṭhā, na sā niṭṭhā sataṇhassā’ti. ‘Sā panāvuso, niṭṭhā saupādānassa udāhu anupādānassā’ti? ‘anupā
What, then, is the difference between you and us?’ You should say to them: ‘It’s for those free of hate.’ ‘Is it for the delusional or those free of delusion?’ ‘It’s for those free of delusion.’ ‘Is it for those who crave or those rid of craving?’ ‘It’s for those rid of craving.’ ‘Is it for those who have fuel for grasping or those who do not?’ ‘It’s for those who do not have fuel for grasping.’ ‘Well, reverends, is the goal one or many?’
「では、あなた方と私どもとの間に、いかなる相違があるというのか」と。そなたたちはかく答えるべし。「それは、瞋恚を離れた者のためにある」と。「では、痴闇にある者のためか、それとも痴闇を離れた者のためか」と問われなば、「それは、痴闇を離れた者のためにある」と答えよ。「では、渇愛を抱く者のためか、それとも渇愛を断ち尽くした者のためか」と問われなば、「それは、渇愛を断ち尽くした者のためにある」と答えよ。「では、取の煩いを有する者のためか、それとも取の煩いを有せざる者のためか」と問われなば、「それは、取の煩いを有せざる者のためにある」と答えよ。「されば、尊者たちよ、その目的とするところは一にして同じか、それとも各々異なるものか」と。
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Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: ‘vītarāgassāvuso, sā niṭṭhā, na sā niṭṭhā sarāgassā’ti. ‘Sā panāvuso, niṭṭhā sadosassa udāhu vītadosassā’ti? Dvemā, bhikkhave, diṭṭhiyo— bhavadiṭṭhi ca vibhavadiṭṭhi ca. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā bhavadiṭṭhiṁ allīnā bhavadiṭṭhiṁ upagatā bhavadiṭṭhiṁ ajjhositā, vibhavadiṭṭhiyā te paṭiviruddhā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā vibhavadiṭṭhiṁ allīnā vibhavadiṭṭhiṁ upagatā vibhavadiṭṭhiṁ ajjhositā
Answering rightly, the wanderers would say: ‘That goal is for those free of greed, not for the greedy.’ ‘Is it for the hateful or those free of hate?’ Mendicants, there are these two views: views favoring existence and views favoring nonexistence. Any ascetics or brahmins who resort to, draw near to, and cling to a view favoring existence will oppose a view favoring nonexistence. Any ascetics or brahmins who resort to, draw near to, and cling to a view favoring nonexistence will oppose a view fa
正しく答えるならば、かの遍歴行者たちはこう言うであろう。「その目標は、貪りを離れた者のためのものであって、貪りある者のためのものではない」と。「では、それは瞋恚ある者のためのものか、それとも瞋恚を離れた者のためのものか」と。
比丘たちよ、ここに二つの見解がある。有見（ゆうけん）と無見（むけん）とである。有見に依拠し、有見に近づき、有見に執着するいかなる沙門・婆羅門も、無見に反対するであろう。無見に依拠し、無見に近づき、無見に執着するいかなる沙門・婆羅門も、有見に反対するであろう。
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Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkameyya ‘sāran’ti jānamāno. Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: ‘aññāsi vatāyaṁ bhavaṁ puriso sāraṁ, aññāsi phegguṁ, aññāsi tacaṁ, aññāsi papaṭikaṁ, aññāsi sākhāpalāsaṁ. Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkanto “sāran”ti jānamāno. Yañcassa sārena s
Suppose there was another person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. He’d cut out just the heartwood and leave knowing it was heartwood. If a person with clear eyes saw him they’d say: ‘This gentleman knows what heartwood, softwood, bark, shoots, or branches and leaves are. That’s why he cut out just the heartwood and left knowing it was heartwood. Whatever he needs to make from heartwood, he will succeed.’ In th
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So evamāha: ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti. Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Ayaṁ vuccati, bhikkhave, puggalo attantapo ca attaparitāpanānuyo
He says: ‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’ His bondservants, servants, and workers do their jobs under threat of punishment and danger, weeping with tearful faces. This is called an individual who mortifies themselves and others, being committed to the practice of mortifying themselves and others. And what individual doesn’t mortify either themselves or others, bu
⚠ 自己責任論に誤解されやすい
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Tasseva kho pana pubbe aviddasuno avijjā hoti sammoho. Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Tasmā evaṁ samannāgato bhikkhu iminā paramena upasamādhiṭṭhānena samannāgato hoti. Eso hi, bhikkhu, paramo ariyo upasamo yadidaṁ— rāgadosamohānaṁ upasamo. ‘Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti— iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. Tena kho pana samayena pukkusāti nāma kulaputto bhagavantaṁ uddissa saddh
In their ignorance, they used to be ignorant, full of delusion. That has been cut off at the root, made like a palm stump, obliterated so it’s unable to arise in the future. Therefore a mendicant thus endowed is endowed with the ultimate foundation of peace. For this is the ultimate noble peace, namely, the pacification of greed, hate, and delusion. ‘Do not neglect wisdom; preserve truth; foster generosity; and train only for peace.’ That’s what I said, and this is why I said it. Now at that tim
⚠ 出家者向けの文脈
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vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajāneyyaṁ, avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti, ‘parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajāneyyaṁ— sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ, vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ; sadosaṁ vā cittaṁ sadosaṁ cittanti pajāneyyaṁ, vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajāneyyaṁ; samohaṁ vā cittaṁ samohaṁ cittanti pajāneyyaṁ, vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajāneyyaṁ; saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti p
freed mind as “freed mind”, and unfreed mind as “unfreed mind”.’ ‘May I understand the minds of other beings and individuals, having encompassed them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; constricted mind as “constricted mind”,
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Puna caparaṁ, gahapati, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. So iti paṭisañcikkhati: ‘ayampi kho ākiñcaññāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti. No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbā
Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. Then they reflect: ‘Even this attainment of the dimension of nothingness is produced by choices and intentions.’ They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilemen
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
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Evarūpena kho, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṁ sobheyyā”ti. “byākataṁ kho, āvuso sāriputta, amhehi sabbeheva yathāsakaṁ paṭibhānaṁ. Tattha dāni mayaṁ āyasmantaṁ sāriputtaṁ pucchāma: ‘ramaṇīyaṁ, āvuso sāriputta, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṁrūpena, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti? “Idhāvuso moggallāna, bhikkhu cittaṁ vasaṁ vatteti, no ca bhikkhu cittassa vasena vattati. So yāya vihārasamāpattiyā
That’s the kind of mendicant who would grace this park.” “Each of us has spoken from our heart. And now we ask you: Sāriputta, the sal forest park at Gosiṅga is lovely, the night is bright, the sal trees are in full blossom, and heavenly scents seem to float on the air. What kind of mendicant would grace this park?” “Reverend Moggallāna, it’s when a mendicant masters their mind and is not mastered by it. In the morning, they abide in whatever meditation or attainment they want. At midday, and in
⚠ 出家者向けの文脈
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api ca te ahaṁ, vaccha, saṅkhittena kusalākusalaṁ desessāmi. Taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. “Evaṁ, bho”ti kho vacchagotto paribbājako bhagavato paccassosi. Bhagavā etadavoca: “Lobho kho, vaccha, akusalaṁ, alobho kusalaṁ; doso kho, vaccha, akusalaṁ, adoso kusalaṁ; moho kho, vaccha, akusalaṁ, amoho kusalaṁ. Iti kho, vaccha, ime tayo dhammā akusalā, tayo dhammā kusalā. Pāṇātipāto kho, vaccha, akusalaṁ, pāṇātipātā veramaṇī kusalaṁ; Iti kho, vaccha, ime dasa dhammā akusalā, dasa d
Still, let me do so in brief. Listen and apply your mind well, I will speak.” “Yes, worthy sir,” Vaccha replied. The Buddha said this: “Greed is unskillful, contentment is skillful. Hate is unskillful, love is skillful. Delusion is unskillful, understanding is skillful. So there are these three unskillful things and three that are skillful. Killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view: thes
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anuttaraṁ vā cittaṁ anuttaraṁ cittanti pajānāti; samāhitaṁ vā cittaṁ samāhitaṁ cittanti pajānāti, asamāhitaṁ vā cittaṁ asamāhitaṁ cittanti pajānāti; vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajānāti, avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānātī’ti. ‘itipi so bhagavā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti— sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāti, vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajānāti; sadosaṁ vā cittaṁ sadosaṁ cittanti pajānāti, vītadosaṁ vā cittaṁ vītadosaṁ cittant
mind that is not supreme … mind immersed in samādhi … mind not immersed in samādhi … freed mind as “freed mind,” and unfreed mind as “unfreed mind.”’ ‘That Blessed One understands the minds of other beings and individuals, having encompassed them with his own mind. He understands mind with greed as “mind with greed,” and mind without greed as “mind without greed.” He understands mind with hate … mind without hate …
心が最高位にないことを……三昧に入った心を「三昧に入った心」と知り、三昧に入っていない心を「三昧に入っていない心」と知り……解脱した心を「解脱した心」と知り、解脱していない心を「解脱していない心」と知られる。』『かの世尊は、他の衆生・他の人々の心を、御自らの心をもってあまねく包み込み、如実に知見せられる。貪りある心を「貪りある心」と知り、貪りなき心を「貪りなき心」と知られる。瞋りある心を……瞋りなき心を……
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Idha, mahānāma, ariyasāvako sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Evaṁ kho, mahānāma, ariyasāvako sīlasampanno hoti. Kathañca, mahānāma, ariyasāvako indriyesu guttadvāro hoti? Evaṁ kho, mahānāma, ariyasāvako indriyesu guttadvāro hoti. Idha, mahānāma, ariyasāvako cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā ak
It’s when a noble disciple is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. That’s how a noble disciple is ethical. And how does a noble disciple guard the sense doors? That’s how a noble disciple guards the sense doors. When a noble disciple sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were
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‘yampi me diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anupariyesitaṁ anucaritaṁ manasā tampi na upādiyissāmi, na ca me tannissitaṁ viññāṇaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabban”ti. Evaṁ vutte, anāthapiṇḍiko gahapati parodi, assūni pavattesi. Santi hi, bhante, kulaputtā apparajakkhajātikā, assavanatā dhammassa parihāyanti; bhavissanti dhammassa aññātāro”ti. Atha kho āyasmā ānando anāthapiṇḍikaṁ gahapatiṁ etadavoca: “olīyasi kho tvaṁ, gahapati, saṁsīdasi kho tvaṁ, gahapatī”ti? “Nāh
‘I shall not grasp whatever is seen, heard, thought, known, attained, sought, and explored by my mind, and my consciousness will not have that as support.’ That’s how you should train.” When he said this, Anāthapiṇḍika cried and burst out in tears. There are gentlemen with little dust in their eyes. They’re in decline because they haven’t heard the teaching. There will be those who understand the teaching!” Venerable Ānanda said to him, “Are you failing, householder? Are you fading, householder?
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Evaṁ vutte, potaliyo gahapati “gahapativādena maṁ samaṇo gotamo samudācaratī”ti kupito anattamano bhagavantaṁ etadavoca: “tayidaṁ, bho gotama, nacchannaṁ, tayidaṁ nappatirūpaṁ, yaṁ maṁ tvaṁ gahapativādena samudācarasī”ti. Bhagavā etadavoca: akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo; anatimānaṁ nissāya atimāno pahātabbo. Ime kho, gahapati, aṭṭha dhammā saṅkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṁvattantī”ti. “aṭṭha kho ime, gahapati, dhammā ariyassa vinaye vo
When he said this, Potaliya was angry and upset. Thinking, “The ascetic Gotama addresses me as ‘householder’!” he said to the Buddha, “Worthy Gotama, it is neither proper nor appropriate for you to address me as ‘householder’.” The Buddha said this: Anger and distress should be given up, relying on not being angry and distressed. Arrogance should be given up, relying on not being arrogant. These are the eight things—stated in brief without being analyzed in detail—that lead to the cutting off of
⚠ 初学者には難しい
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evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhā’ti? ‘Iti kira tumhe, āvuso nigaṇṭhā, na jānātha— Evaṁ sante, āvuso nigaṇṭhā, ye loke luddā lohitapāṇino kurūrakammantā manussesu paccājātā te nigaṇṭhesu pabbajantī’ti? Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca: “dīgharattāhaṁ, bhante, bhagavatā evaṁ dhammaṁ desitaṁ ājānāmi: ‘lobho cittassa upakkileso, doso cittassa upakkileso, mo
that you did such and such bad deeds?’ ‘So it seems that you don’t know any of these things. That being so, when those in the world who are violent and bloody-handed and of cruel livelihood are reborn among humans they go forth as Jain ascetics.’ Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him, “For a long time, sir, I have understood your teaching like this: ‘Greed, hate, and delusion are corruptions of the mind.’ Despite understanding this, sometime
「そなたはかくかくしかじかの悪しき行いをなしたことを知っているか」と。「されば、そなたはこれらのことを何一つ知らぬと見える。そうであるならば、この世において暴虐にして血塗られた手を持ち、残酷な生業を営む者どもが、人間界に再生するや、ジャイナの沙門として出家するのだ」と。
そののち、釈迦族のマハーナーマは世尊のもとへと赴き、礼拝して一方に座し、こう申し上げた。「世尊よ、私はかねてより久しく、世尊の教えをかくのごとく理解してまいりました。『貪・瞋・癡は心の随煩悩なり』と。このように理解しておりながら、それでもなお、ある時には……」
⚠ 自己責任論に誤解されやすい
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