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仕事
中部経典
直接根拠
短
未生善令生 已生善令增長 未生惡令不生 已生惡令斷
まだ生じていない善を生じさせ、すでに生じた善を増し育てる。まだ生じていない悪を生じさせず、すでに生じた悪を断ち切る。これが正しい努力である。
仕事
中部経典
趣旨一致
長
So chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, ussoḷhīyeva pañcamī. Sa kho so, bhikkhave, evaṁ ussoḷhipannarasaṅgasamannāgato bhikkhu bhabbo abhinibbidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya. Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kuk
They develop the basis of psychic power that has immersion due to enthusiasm, and active effort … the basis of psychic power that has immersion due to energy, and active effort … the basis of psychic power that has immersion due to mental development, and active effort … the basis of psychic power that has immersion due to inquiry, and active effort. And the fifth is sheer vigor. A mendicant who possesses these fifteen factors, including vigor, is capable of breaking out, becoming awakened, and
彼らは、熱意に基づく三昧と精励の行を具えた神足（神通力の基盤）を修習し、精進に基づく三昧と精励の行を具えた神足を修習し、心の修養に基づく三昧と精励の行を具えた神足を修習し、審察に基づく三昧と精励の行を具えた神足を修習する。そして第五は純粋なる精進である。精進を含むこれら十五の要素を具えた比丘は、よく突破し、覚りを得ることができるのである。
⚠ 出家者向けの文脈
仕事
中部経典
趣旨一致
長
athāparo puriso sukkhaṁ udumbarakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya. Taṁ kiṁ maññasi, mahārāja, siyā nu kho tesaṁ aggīnaṁ nānādāruto abhinibbattānaṁ kiñci nānākaraṇaṁ acciyā vā acciṁ, vaṇṇena vā vaṇṇaṁ, ābhāya vā ābhan”ti? “No hetaṁ, bhante”. “Evameva kho, mahārāja, yaṁ taṁ tejaṁ vīriyā nimmathitaṁ padhānābhinibbattaṁ, nāhaṁ tattha kiñci nānākaraṇaṁ vadāmi—yadidaṁ vimuttiyā vimuttin”ti. Cattārome, bhante, vaṇṇā— khattiyā, brāhmaṇā, vessā, suddā. Te cassu imehi pañcahi padhāniya
while another used wood of the cluster fig. What do you think, great king? Would there be any difference between the fires produced by these different kinds of wood, that is, in the flame, color, or luminosity?” “No, sir.” “In the same way, when fire has been churned by energy and produced by effort, I say that there is no difference between the freedom of one and the freedom of the other.” Sir, there are these four classes: aristocrats, brahmins, peasants, and workers. If they had these five fa
仕事
中部経典
趣旨一致
長
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati; anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati; uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. Puna caparaṁ, udāyi, akkhāt
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. 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 fulfilled by development. And many of my disciples meditate on that having attained
仕事
中部経典
趣旨一致
長
No cetaṁ padaheyya, nayidaṁ saccamanupāpuṇeyya. Yasmā ca kho padahati tasmā saccamanupāpuṇāti. Tasmā saccānuppattiyā padhānaṁ bahukāran”ti. “Padhānassa pana, bho gotama, katamo dhammo bahukāro? “Padhānassa kho, bhāradvāja, tulanā bahukārā. “Tulanāya kho, bhāradvāja, ussāho bahukāro. “Ussāhassa kho, bhāradvāja, chando bahukāro. “Chandassa kho, bhāradvāja, dhammanijjhānakkhanti bahukārā. “Dhammanijjhānakkhantiyā kho, bhāradvāja, atthūpaparikkhā bahukārā. “Atthūpaparikkhāya kho, bhāradvāja, dhammad
If you don’t strive, you won’t arrive at the truth. You arrive at the truth because you strive. That’s why striving is helpful for arriving at the truth.” “But what quality is helpful for striving?” “Weighing up the teachings is helpful for striving … Zeal is helpful for weighing up the teachings … Enthusiasm is helpful for zeal … Acceptance of the teachings after deliberation is helpful for enthusiasm … Examining the meaning of the teachings is helpful for accepting them after deliberation … Re
仕事
中部経典
趣旨一致
長
Idha panānanda, ekacco puggalo idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti. Idhānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati yathāsamāhite citte dibbena cakkhunā
But some other individual here refrains from killing living creatures, stealing, committing sexual misconduct, or using speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, and have right view. Now, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that it gives rise to clairvoyance that is purified and superhuman. With that clairvoyance they s
仕事
中部経典
趣旨一致
長
Tadādhimutto vimalo ca ketumā. Ketumbharāgo ca mātaṅgo ariyo, Athaccuto accutagāmabyāmako; Sumaṅgalo dabbilo supatiṭṭhito, Athassumegho anīgho sudāṭho; Asayho khemābhirato ca sorato. Durannayo saṅgho athopi ujjayo, Aparo muni sayho anomanikkamo; Ānando nando upanando dvādasa, Bhāradvājo antimadehadhārī.
then Adhimutta, and Ketumā the immaculate. Ketumbharāga, Mātaṅga, and Ariya, then Accuta, Accutagāma, and Byāmaka, Sumaṅgala, Dabbila, Supatiṭṭhita, then Assumegha, Anīgha, and Sudāṭha, Asayha, Khemābhirata, and Sorata. Durannaya, Saṅgha, and also Ujjaya, another sage, Sayha of peerless effort. There are twelve Ānandas, Nandas, and Upanandas, and Bhāradvāja, bearing his final body.
仕事
中部経典
趣旨一致
長
‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā, ramaṇīyā samantā ca gocaragāmo. Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti. So kho ahaṁ, rājakumāra, tattheva nisīdiṁ: ‘alamidaṁ padhānāyā’ti. Apissu maṁ, rājakumāra, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā. Seyyathāpi, rājakumāra, allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ. Atha puriso āgaccheyya uttarāraṇiṁ ādāya: ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṁ kiṁ maññasi, rāja
‘This park is truly delightful, a lovely grove with a flowing river that’s clean and charming, with smooth banks. And nearby there’s a village to resort to for alms. This is good enough for striving for a gentleman wanting to strive.’ So I sat down right there, thinking, ‘This is good enough for striving.’ And then these three similes, which were neither supernaturally inspired, nor learned before in the past, occurred to me. Suppose there was a green, sappy log, and it was lying in water. Then
仕事
中部経典
趣旨一致
長
Āraññikenāvuso, bhikkhunā abhidhamme abhivinaye yogo karaṇīyo. Santāvuso, āraññikaṁ bhikkhuṁ abhidhamme abhivinaye pañhaṁ pucchitāro. Sace, āvuso, āraññiko bhikkhu abhidhamme abhivinaye pañhaṁ puṭṭho na sampāyati, tassa bhavanti vattāro. ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā abhidhamme abhivinaye pañhaṁ puṭṭho na sampāyatī’ti— Tasmā āraññikena bhikkhunā abhidhamme abhivinaye yogo karaṇīyo. Āraññikenāvuso, bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tat
A wilderness monk should make an effort in regards to the teaching and training. There are those who will question a wilderness monk about the teaching and training. If he is stumped, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he is stumped by a question about the teaching and training?’ That’s why a wilderness monk should make an effort to learn the teaching and training. A wilderness monk should practice medi
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
仕事
中部経典
趣旨一致
長
Nāhaṁ, bhikkhave, ādikeneva aññārādhanaṁ vadāmi; api ca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti. Kathañca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti? Idha, bhikkhave, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṁ odahati, ohitasoto dhammaṁ suṇāti, sutvā dhammaṁ dhāreti, dhatānaṁ dhammānaṁ atthaṁ upaparikkhati, atthaṁ upaparikkhato dhammā nijjhānaṁ khamanti, dhammanijjhānakkhantiyā sati chando jāyati,
Mendicants, I don’t say that enlightenment is achieved right away. Rather, enlightenment is achieved by gradual training, progress, and practice. And how is enlightenment achieved by gradual training, progress, and practice? It’s when someone in whom faith has arisen approaches a teacher. They pay homage, actively listen, hear the teachings, remember the teachings, examine their meaning, and accept them after deliberation. Then enthusiasm springs up; they make an effort, weigh up, and persevere.
仕事
中部経典
趣旨一致
長
Katamo cāvuso, sammākammanto? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, ayaṁ vuccatāvuso: ‘sammākammanto’. Katamo cāvuso, sammāājīvo? Idhāvuso, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvikaṁ kappeti, ayaṁ vuccatāvuso: ‘sammāājīvo’. Katamo cāvuso, sammāvāyāmo? Idhāvuso, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti
And what is right action? Refraining from killing living creatures, stealing, and sexual misconduct. This is called right action. And what is right livelihood? It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood. This is called right livelihood. And what is right effort? It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an effor
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
仕事
中部経典
趣旨一致
長
yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena— sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi rissamāno khuppipāsāya mīyamāno; ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. Tassa ce, bhikkhave, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti. So socati kilamati paridevati urattāḷiṁ
arithmetic, accounting, calculating, farming, trade, raising cattle, archery, government service, or one of the professions. But they must face cold and heat, being hurt by the touch of flies, mosquitoes, wind, sun, and reptiles, and risking death from hunger and thirst. This is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures. That gentleman might try hard, strive, and make an effort, but fail to accrue money. If this happens, they s
算術、会計、計算、農業、商業、牧畜、弓術、官吏奉職、あるいはいずれかの職業に従事するのである。しかしながら彼らは、寒さと暑さに耐え、蠅、蚊、風、日光、および爬虫類の接触による苦痛を受け、飢えと渇きによる死の危険を冒さねばならない。これが現世において明らかなる欲楽の過患であり、欲楽によってもたらされる苦しみの集積である。かの人はいかに懸命に努め、励み、精進を尽くそうとも、財を積むことができぬ場合がある。そのような事態が生じた時、彼らは……
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