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経典: 中部経典
✕ クリア
正念
中部経典
趣旨一致
長
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
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
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
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。
正念
中部経典
趣旨一致
長
samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati. ‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati. 3. Cittānupassanā Kathañca, bhikkhave, bhikkhu citte cittānupassī viharati? Mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti. Amahaggataṁ vā cittaṁ ‘amahaggataṁ
They meditate observing feelings as liable to originate, as liable to fall, and as liable to both originate and vanish. Or mindfulness is established that feelings exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. That’s how a mendicant meditates by observing an aspect of feelings. 3. Observing the Mind And how does a mendicant meditate observing an aspect of the mind? They know expansive mind as ‘expansive mind,’ and
彼らは、受が生起する性質を持ち、滅する性質を持ち、また生起と滅の両方の性質を持つものとして、受を観察しながら瞑想する。あるいは、知と念に必要な限りにおいて、受が存在するという念が確立される。彼らは何ものにも依存せず、世において何ものをも執取することなく瞑想する。これが、比丘が受の側面を観察しながら瞑想するあり方である。
三、心随観
では、比丘はいかにして心の側面を観察しながら瞑想するのか。彼らは、広大なる心を「広大なる心」として了知し、
⚠ 出家者向けの文脈
正念
中部経典
趣旨一致
長
Yo kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā vacīsaṅkhāro— ayaṁ, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo. So micchāsaṅkappassa pahānāya vāyamati, sammāsaṅkappassa upasampadāya, svāssa hoti sammāvāyāmo. So sato micchāsaṅkappaṁ pajahati, sato sammāsaṅkappaṁ upasampajja viharati; sāssa hoti sammāsati. Itiyime tayo dhammā sammāsaṅkappaṁ anuparidhāvanti anuparivattanti, seyyathid
It’s the thinking—the placing of the mind, thought, planting, implanting, embedding of the mind, verbal process—in one intent on the noble, intent on the undefiled, who possesses the noble path and develops the noble path. This is right thought that is noble. They make an effort to give up wrong thought and embrace right thought: that’s their right effort. Mindfully they give up wrong thought and take up right thought: that’s their right mindfulness. So these three things keep running and circli
正念
中部経典
趣旨一致
長
Vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti. Iti ajjhattaṁ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati; samudayadhammānupassī vā cittasmiṁ viharati, vayadhammānupassī vā cittasmiṁ viharati, samudayavayadhammānupassī vā cittasmiṁ viharati. ‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu citt
and scattered mind as ‘scattered mind.’ And so they meditate observing an aspect of the mind internally, externally, and both internally and externally. They meditate observing the mind as liable to originate, as liable to fall, and as liable to both originate and vanish. Or mindfulness is established that the mind exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. That’s how a mendicant meditates by observing an aspec
散乱した心を「散乱した心」と知る。かくして比丘は、心の様相を内に、外に、また内外ともに観察しながら瞑想する。心が生起する性質を持つものとして、滅する性質を持つものとして、また生起し滅する性質を持つものとして観察しながら瞑想する。あるいは、「心が存在する」という念が、知と念のために必要な限りにおいて確立される。比丘は何ものにも依存せず、世において何ものをも取著することなく瞑想する。比丘が心の様相を観察しながら瞑想するとは、かくのごとし。
⚠ 出家者向けの文脈
正念
中部経典
趣旨一致
長
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu? Idha, bhikkhave, bhikkhu: ‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo; iti viññāṇaṁ, iti viññāṇassa samudayo, iti viñ
Furthermore, a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates. And how does a mendicant meditate observing an aspect of principles with respect to the five grasping aggregates? It’s when a mendicant contemplates: ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of percep
さらに、比丘は五取蘊に関して、諸法の様相を観察しながら瞑想する。では、比丘はいかにして五取蘊に関して諸法の様相を観察しながら瞑想するのか。すなわち比丘は、かく観ずるのである。「かくのごとくなるは色であり、かくのごとくなるは色の生起であり、かくのごとくなるは色の滅尽である。かくのごとくなるは受であり、かくのごとくなるは受の生起であり、かくのごとくなるは受の滅尽である。かくのごとくなるは想であり、かくのごとくなるは想の生起であり、かくのごとくなるは想の滅尽である」と。
⚠ 出家者向けの文脈
正念
中部経典
趣旨一致
長
ayaṁ, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko. Katamo ca, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato tīhi kāyaduccaritehi ārati virati paṭivirati veramaṇī— ayaṁ, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo. So micchākammantassa pahānāya vāyamati, sammākammantassa upasampadāya; svāssa hoti sammāvāyāmo. So sato micchākammantaṁ pajahati, sato sammākammantaṁ upa
This is right action that is accompanied by defilements. And what is right action that is noble, undefiled, transcendent, a factor of the path? It’s the desisting, abstaining, abstinence, and refraining from the three kinds of bad bodily conduct in one intent on the noble, intent on the undefiled, who possesses the noble path and develops the noble path. This is right action that is noble. They make an effort to give up wrong action and embrace right action: that’s their right effort. Mindfully
⚠ 自己責任論に誤解されやすい
正念
中部経典
趣旨一致
長
1. Kāyānupassanā 1.1. Kāyānupassanāānāpānapabba Kathañca, bhikkhave, bhikkhu kāye kāyānupassī viharati? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati, pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā. So satova assasati, satova passasati. Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti, rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānā
1. Observing the Body 1.1. Mindfulness of Breathing And how does a mendicant meditate observing an aspect of the body? It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence. Just mindful, they breathe in. Mindful, they breathe out. Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’ When breathing
# 身体の観察
## 第一節 入出息念
では、比丘はいかにして身体の一側面を観察しながら瞑想するのか。
ここに一人の比丘がいる。彼は森林へと赴き、あるいは樹木の根元へと赴き、あるいは空き家へと赴いて、そこに結跏趺坐し、身を端正に保ち、現前に念を確立する。ただ念じながら息を吸い、念じながら息を吐く。長く息を吸うときは「今、長く息を吸っている」と知り、長く息を吐くときは「今、長く息を吐いている」と知る。
⚠ 出家者向けの文脈
正念
中部経典
趣旨一致
長
Katamo ca, bhikkhave, micchāājīvo? Kuhanā, lapanā, nemittikatā, nippesikatā, lābhena lābhaṁ nijigīsanatā— ayaṁ, bhikkhave, micchāājīvo. “Katamo ca, bhikkhave, ariyo sammāsamādhi saupaniso saparikkhāro? Seyyathidaṁ—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati; yā kho, bhikkhave, imehi sattahaṅgehi cittassa ekaggatā parikkhatā— ayaṁ vuccati, bhikkhave, ariyo sammāsamādhi saupaniso itipi, saparikkhāro itipi. Katamo ca, bhikkhave, sammāājīvo? Sammāājīvampa
And what is wrong livelihood? Fawning, flattery, hinting, and belittling, and using material things to chase after other material things. This is wrong livelihood. “And what is noble right immersion with its vital conditions and its prerequisites? They are: right view, right thought, right speech, right action, right livelihood, right effort, and right mindfulness. Unification of mind with these seven factors as prerequisites is what is called noble right immersion ‘with its vital conditions’ an
⚠ 自己責任論に誤解されやすい
正念
中部経典
趣旨一致
長
4.3. Dhammānupassanāāyatanapabba Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu? Idha, bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīn
4.3. The Sense Fields Furthermore, a mendicant meditates by observing an aspect of principles with respect to the six interior and exterior sense fields. And how does a mendicant meditate observing an aspect of principles with respect to the six interior and exterior sense fields? It’s when a mendicant understands the eye, sights, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned;
四・三 六処
さらに、比丘は、六つの内外の処に関して、法の側面を観察しながら瞑想する。では、いかにして比丘は、六つの内外の処に関して、法の側面を観察しながら瞑想するのか。
すなわち、比丘は、眼と色と、この両者に依存して生じる結を了知する。いまだ生じていない結がいかにして生じるかを了知し、すでに生じた結がいかにして捨断されるかを了知し、
⚠ 出家者向けの文脈
正念
中部経典
趣旨一致
長
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. 4.4. Dhammānupassanābojjhaṅgapabba Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu? Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘atthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘natthi me ajjhattaṁ satisambojjhaṅgo’ti
That’s how a mendicant meditates by observing an aspect of principles with respect to the six interior and exterior sense fields. 4.4. The Awakening Factors Furthermore, a mendicant meditates by observing an aspect of principles with respect to the seven awakening factors. And how does a mendicant meditate observing an aspect of principles with respect to the seven awakening factors? It’s when a mendicant who has the awakening factor of mindfulness in them understands: ‘I have the awakening fact
このように、比丘は六つの内外の処に関して、諸法の一側面を観察しながら瞑想する。
**四・四 覚支**
さらに、比丘は七覚支に関して、諸法の一側面を観察しながら瞑想する。では、いかにして比丘は七覚支に関して、諸法の一側面を観察しながら瞑想するのか。
ここに、念覚支が自らの内に存する比丘は、「われに念覚支あり」と了知し——
⚠ 出家者向けの文脈
正念
中部経典
趣旨一致
長
Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Sammādiṭṭhissa, bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṁ pahoti, sammāñāṇassa sammāvimutti pahoti. Iti kho, bhikkhave, aṭṭhaṅgasamannāgato sekkho, dasaṅgasamannāgato arahā hoti.
In this context, right view comes first. And how does right view come first? Right view produces right thought. Right thought produces right speech. Right speech produces right action. Right action produces right livelihood. Right livelihood produces right effort. Right effort produces right mindfulness. Right mindfulness produces right immersion. Right immersion produces right knowledge. Right knowledge produces right freedom. So the trainee has eight factors, while the perfected one has ten fa
⚠ 自己責任論に誤解されやすい
正念
中部経典
趣旨一致
長
Santaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ ‘atthi me ajjhattaṁ upekkhāsambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ ‘natthi me ajjhattaṁ upekkhāsambojjhaṅgo’ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samuda
equanimity in them, they understand: ‘I have the awakening factor of equanimity in me.’ When they don’t have the awakening factor of equanimity in them, they understand: ‘I don’t have the awakening factor of equanimity in me.’ They understand how the awakening factor of equanimity that has not arisen comes to arise; and how the awakening factor of equanimity that has arisen becomes fulfilled by development. And so they meditate observing an aspect of principles internally, externally, and both i
捨覚支が自らの内にある時、比丘はそれを「捨覚支が我が内にあり」と知る。捨覚支が自らの内にない時、比丘はそれを「捨覚支が我が内にあらず」と知る。また、未だ生じていない捨覚支がいかにして生ずるかを知り、既に生じた捨覚支がいかにして修習によって円満成就するかを知る。このようにして、比丘は内に、外に、また内外ともに、法を法として観察しながら住する。
正念
中部経典
趣旨一致
長
samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya satta vassāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ Yo hi koci, bh
They meditate observing the principles as liable to originate, as liable to fall, and as liable to both originate and vanish. Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. That’s how a mendicant meditates by observing an aspect of principles with respect to the four noble truths. Anyone who develops these four kinds of mindfulness meditation in this way for seven years
彼らは、諸法が生起する性質を持つものとして、滅する性質を持つものとして、また生起と滅との両者の性質を持つものとして、観察しながら修行する。あるいは、知と念に必要な限りにおいて、諸法が存在するという念が確立される。彼らは世間のいかなるものにも執着せず、独立して修行する。これが、比丘が四聖諦に関して諸法の一側面を観察しながら修行する在り方である。このように四種の念処の修行をかかる仕方で七年間にわたって修める者は、
⚠ 出家者向けの文脈
正念
中部経典
趣旨一致
長
pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi. So evaṁ pajānāti: ‘tathābhūto kho ayaṁ kāyo yathābhūtasmiṁ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti. Vuttaṁ kho panetaṁ bhagavatā kakacūpamovāde: “ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ, tatrāpi yo mano padūseyya na me so tena sāsanakaro”ti. Āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭh
striking them with fists, stones, sticks, and swords. They understand: ‘This body is such that fists, stones, sticks, and swords strike it. But the Buddha has said in the Advice on the Simile of the Saw: “Even if low-down bandits were to sever you limb from limb with a two-handed saw, anyone who had a malevolent thought on that account would not be following my instructions.” My energy shall be roused up and unflagging, my mindfulness established and lucid, my body tranquil and undisturbed, and
正念
中部経典
趣旨一致
長
ekaṁ māsaṁ … diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā. aḍḍhamāsaṁ … tiṭṭhatu, bhikkhave, aḍḍhamāso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattāhaṁ, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ diṭṭheva dhamme aññā sati vā upādisese anāgāmitāti. Tiṭṭhantu, bhikkhave, satta vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha vassāni …pe… pañca vassāni … cattāri vassāni …
one month … enlightenment in this very life, or if there’s something left over, non-return. a fortnight … Let alone a fortnight, anyone who develops these four kinds of mindfulness meditation in this way for seven days can expect one of two results: enlightenment in this very life, or if there’s something left over, non-return. Let alone seven years, anyone who develops these four kinds of mindfulness meditation in this way for six years … five years … four years …
一月の間……現世における悟りか、もしくは残余があれば不還果を得ることが期待できる。半月の間……半月はおろか、このように四種の念処を七日間修習する者は、二つの結果のいずれかを期待することができる。すなわち、現世における悟りか、もしくは残余があれば不還果である。七年はおろか、このように四種の念処を修習する者は、六年の間……五年の間……四年の間……
正念
中部経典
趣旨一致
長
sammākammantañce bhavaṁ garahati … sammāājīvañce bhavaṁ garahati … sammāvāyāmañce bhavaṁ garahati … sammāsatiñce bhavaṁ garahati … sammāsamādhiñce bhavaṁ garahati … Yepi te, bhikkhave, ahesuṁ okkalā vassabhaññā ahetuvādā akiriyavādā natthikavādā tepi mahācattārīsakaṁ dhammapariyāyaṁ na garahitabbaṁ nappaṭikkositabbaṁ amaññiṁsu. Taṁ kissa hetu? Nindābyārosaupārambhabhayā”ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
right action … right livelihood … right effort … right mindfulness … right immersion … Even those those who were loud and bold advocates of the doctrines of no-cause, inaction, and nihilism, didn’t imagine that the Great Forty should be criticized or rejected. Why is that? For fear of being blamed, provoked, and faulted.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.
⚠ 自己責任論に誤解されやすい
正念
中部経典
趣旨一致
長
tīṇi vassāni … dve vassāni … ekaṁ vassaṁ … ‘Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṁ cattāro satipaṭṭhānā’ti. Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammān
three years … two years … one year … ‘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.’ 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. And so they meditate observing an aspect of the body internally, externally, and both int
三年……二年……一年……『四種の念処は、収斂への道である。それは衆生を清浄ならしめ、悲嘆と号泣を超え去り、苦悩と憂いを滅し、法の体系を見出し、そして涅槃を証得するためである』と。これが私の説いたところであり、かく説きたる所以である。」
世尊はかく説かれた。比丘たちは満足して、世尊の説かれたことを歓喜して受け入れた。かくして彼らは、身体の一側面を内に、外に、そして内外ともに観察しながら瞑想を修する。
経典データの出典: SuttaCentral（CC0ライセンス）