🔖 ブックマーク機能はLINEログインで利用できます
💬 AIブッダに相談
10,023
偈句数
6,901
日本語訳あり
9,975
パーリ原文
経典 18
テーマ 20
該当 196
すべて
智慧 4287
老い 929
苦しみ 775
正念 717
業・因果 365
死 359
執着 353
幸せ 347
怒り 347
人間関係 246
自己 243
家族 234
不安 177
仕事 154
渇愛 145
慈悲 126
無常 108
孤独 45
空 43
感謝 23
経典: 中部経典
✕ クリア
正念
中部経典
趣旨一致
中
“Atītaṁ nānvāgameyya, ko jaññā maraṇaṁ suve; Na hi no saṅgaraṁ tena, mahāsenena maccunā. Evaṁvihāriṁ ātāpiṁ, ahorattamatanditaṁ; Taṁ ve bhaddekarattoti, santo ācikkhate muni. nappaṭikaṅkhe anāgataṁ; Yadatītaṁ pahīnaṁ taṁ,
“Don’t run back to the past, who knows, tomorrow may bring death! For there is no bargain to be struck with Death and his mighty horde. One who keenly meditates like this, tireless all night and day: that’s who has one fine night— so declares the peaceful sage. don’t anticipate the future. What’s past is left behind,
正念
中部経典
趣旨一致
長
Katamā nu kho, ayye, sakkāyanirodhagāminī paṭipadā vuttā bhagavatā”ti? “Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo sakkāyanirodhagāminī paṭipadā vuttā bhagavatā, seyyathidaṁ— sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī”ti. “Taññeva nu kho, ayye, upādānaṁ te pañcupādānakkhandhā udāhu aññatra pañcahupādānakkhandhehi upādānan”ti? “Na kho, āvuso visākha, taññeva upādānaṁ te pañcupādānakkhandhā, nāpi aññatra pañcahupādānakkhandhehi upādānaṁ.
What is the practice that leads to the cessation of substantial reality that the Buddha spoke of?” “The practice that leads to the cessation of substantial reality that the Buddha spoke of 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.” “But ma’am, is that grasping the exact same thing as the five grasping aggregates? Or is grasping one thing and the five grasping aggrega
⚠ 自己責任論に誤解されやすい
正念
中部経典
趣旨一致
長
na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. Evaṁ kho, āvuso visākha, sakkāyadiṭṭhi na hotī”ti. “Katamo panāyye, ariyo aṭṭhaṅgiko maggo”ti? “Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī”ti.
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how substantialist view does not come about.” “But ma’am, what is the noble eightfold path?” “It 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.”
⚠ 自己責任論に誤解されやすい
正念
中部経典
趣旨一致
長
Katamehi dasahi? Idha, bhaddāli, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti, asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti— imehi kho, bhaddāli, dasahi dhammehi samannāgato b
What ten? It’s when a mendicant has an adept’s right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. A mendicant with these ten qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.” That is what the Buddha said. Satisfied, Venerable Bhaddāli approv
⚠ 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
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
‘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
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
⚠ 出家者向けの文脈
正念
中部経典
趣旨一致
長
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
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
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
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
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。
⚠ 自己責任論に誤解されやすい
正念
中部経典
趣旨一致
長
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
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
‘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
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
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.
正念
中部経典
趣旨一致
長
‘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
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
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。
経典データの出典: SuttaCentral（CC0ライセンス）