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経典: 相応部経典
✕ クリア
正念
相応部経典
趣旨一致
長
Sāvatthinidānaṁ. “Akusale ca kho, bhikkhave, dhamme desessāmi, kusale ca dhamme. Taṁ suṇātha. Katame ca, bhikkhave, akusalā dhammā? Seyyathidaṁ—micchādiṭṭhi …pe… micchāsamādhi. Ime vuccanti, bhikkhave, akusalā dhammā. Katame ca, bhikkhave, kusalā dhammā? Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. Ime vuccanti, bhikkhave, kusalā dhammā”ti.
At Sāvatthī. “Mendicants, I will teach you skillful and unskillful qualities. Listen … And what are unskillful qualities? They are wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. These are called unskillful qualities. And what are skillful qualities? They are right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These are called skillful qualitie
舎衛城にて。「比丘たちよ、我は汝らに不善法と善法を説かん。諦聴せよ……では不善法とは何か。それは邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定である。これらを不善法と称す。では善法とは何か。それは正見、正思惟、正語、正業、正命、正精進、正念、正定である。これらを善法と称す。」
正念
相応部経典
趣旨一致
長
Sāvatthinidānaṁ. “Micchāpaṭipadañca vo, bhikkhave, desessāmi, sammāpaṭipadañca. Taṁ suṇātha. Katamā ca, bhikkhave, micchāpaṭipadā? Seyyathidaṁ—micchādiṭṭhi …pe… micchāsamādhi. Ayaṁ vuccati, bhikkhave, micchāpaṭipadā. Katamā ca, bhikkhave, sammāpaṭipadā? Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ vuccati, bhikkhave, sammāpaṭipadā”ti.
At Sāvatthī. “Mendicants, I will teach you the wrong practice and the right practice. Listen … And what’s the wrong practice? It is wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called the wrong practice. And what’s the right practice? It is right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the right practice.”
舎衛城にて。「比丘たちよ、我は今、邪道と正道を説かん。よく聴くがよい……では、邪道とは何か。それは邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定である。これを邪道と呼ぶ。では、正道とは何か。それは正見、正思惟、正語、正業、正命、正精進、正念、正定である。これを正道と呼ぶ。」
正念
相応部経典
趣旨一致
長
Sāvatthinidānaṁ. “Gihino vāhaṁ, bhikkhave, pabbajitassa vā micchāpaṭipadaṁ na vaṇṇemi. Gihi vā, bhikkhave, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu nārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. Katamā ca, bhikkhave, micchāpaṭipadā? Seyyathidaṁ—micchādiṭṭhi …pe… micchāsamādhi. Ayaṁ vuccati, bhikkhave, micchāpaṭipadā. Gihino vāhaṁ, bhikkhave, pabbajitassa vā micchāpaṭipadaṁ na vaṇṇemi. Gihi vā, bhikkhave, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu nārādhako hoti ñāyaṁ dhamm
At Sāvatthī. “Mendicants, I don’t praise wrong practice for laypeople or renunciates. Because of wrong practice, neither laypeople nor renunciates succeed in the system of the skillful teaching. And what’s the wrong practice? It is wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called the wrong practice. I don’t praise wrong practice for lay people or renunciates. Because of wrong practice, neither laypeople
舎衛城にて。「比丘たちよ、私は在家者においても出家者においても、邪なる修行を称讃しない。邪なる修行によっては、在家者も出家者も、善なる教えの体系において成就することはできない。では、邪なる修行とは何か。それはすなわち、邪見・邪思惟・邪語・邪業・邪命・邪精進・邪念・邪定である。これを邪なる修行と呼ぶ。私は在家者においても出家者においても、邪なる修行を称讃しない。邪なる修行によっては、在家者も出家者も
正念
相応部経典
趣旨一致
長
Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. “Atthi kho, bhikkhu, imamhā papātā añño papāto mahantataro ca bhayānakataro cā”ti. Atha kho bhagavā bhikkhū āmantesi: “āyāma, bhikkhave, yena paṭibhānakūṭo tenupasaṅkamissāma divāvihārāyā”ti. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Atha kho bhagavā sambahulehi bhikkhūhi saddhiṁ yena paṭibhānakūṭo tenupasaṅkami. Addasā kho aññataro bhikkhu paṭibhānakūṭe mahantaṁ papātaṁ. Disvāna bhagavantaṁ etadavoca: “mahā vatāyaṁ, bhante,
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. “There is, mendicant.” Then the Buddha said to the mendicants, “Come, mendicants, let’s go to Inspiration Peak for the day’s meditation.” “Yes, sir,” they replied. Then the Buddha together with several mendicants went to Inspiration Peak. A certain mendicant saw the big cliff there and said to the Buddha, “Sir, that big cliff is really huge and scary. Is there any other cliff bigger and scarier than this one?” “But
時に、世尊は王舎城の耆闍崛山（ぎじゃくっせん）の近くに滞在しておられた。「比丘よ、そのようなものがある。」そして世尊は比丘たちに告げられた。「さあ、比丘たちよ、今日の坐禅のために霊感の峰へと赴こうではないか。」「かしこまりました、世尊よ。」と彼らは答えた。そして世尊は数人の比丘たちと共に霊感の峰へと向かわれた。そこである比丘が大いなる断崖を目にし、世尊に申し上げた。「世尊よ、あの大いなる断崖は、まことに巨大にして恐るべきものでございます。これよりも大きく、これよりも恐ろしい断崖が、ほかにございましょうか。」「しかしながら——」
⚠ 出家者向けの文脈
正念
相応部経典
趣旨一致
長
Sāvatthinidānaṁ. “Asappurisañca vo, bhikkhave, desessāmi, sappurisañca. Taṁ suṇātha. Katamo ca, bhikkhave, asappuriso? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti, micchāsaṅkappo, micchāvāco, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi— ayaṁ vuccati, bhikkhave, asappuriso. Katamo ca, bhikkhave, sappuriso? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti, sammāsaṅkappo, sammāvāco, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi— ayaṁ vuccati, bhikkhave, sappuris
At Sāvatthī. “Mendicants, I will teach you an untrue person and a true person. Listen … And what is an untrue person? It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called an untrue person. And what is a true person? It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called a true pers
舎衛城にて。「比丘たちよ、われは今、非真人と真人について説かん。よく聴くがよい……では、非真人とはいかなる者か。邪見・邪思惟・邪語・邪業・邪命・邪精進・邪念・邪定を具える者、これを非真人と呼ぶ。では、真人とはいかなる者か。正見・正思惟・正語・正業・正命・正精進・正念・正定を具える者、これを真人と呼ぶ。」
⚠ 自己責任論に誤解されやすい
正念
相応部経典
趣旨一致
長
Sāvatthinidānaṁ. “Asappurisañca vo, bhikkhave, desessāmi, asappurisena asappurisatarañca. Sappurisañca vo, bhikkhave, desessāmi sappurisena sappurisatarañca. Taṁ suṇātha. Katamo ca, bhikkhave, asappuriso? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti …pe… micchāsamādhi— ayaṁ vuccati, bhikkhave, asappuriso. Katamo ca, bhikkhave, asappurisena asappurisataro? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti …pe… micchāsamādhi, micchāñāṇī, micchāvimutti— ayaṁ vuccati, bhikkhave, asappurisena asappurisataro
At Sāvatthī. “Mendicants, I will teach you an untrue person and an even more untrue person, a true person and an even truer person. Listen … And what is an untrue person? It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called an untrue person. And what is an even more untrue person? It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort,
舎衛城にて。「比丘たちよ、我は汝らに、真人にあらざる者と、さらに真人にあらざる者を、また真人と、さらに真なる真人を説かん。よく聴くがよい……では、真人にあらざる者とは何か。それは、邪見・邪思惟・邪語・邪業・邪命・邪精進・邪念・邪定を有する者である。これを真人にあらざる者と言う。では、さらに真人にあらざる者とは何か。それは、邪見・邪思惟・邪語・邪業・邪命・邪精進・
正念
相応部経典
趣旨一致
長
Sāvatthinidānaṁ. “Seyyathāpi, bhikkhave, kumbho anādhāro suppavattiyo hoti, sādhāro duppavattiyo hoti; evameva kho, bhikkhave, cittaṁ anādhāraṁ suppavattiyaṁ hoti, sādhāraṁ duppavattiyaṁ hoti. Ko ca, bhikkhave, cittassa ādhāro? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ cittassa ādhāro. Seyyathāpi, bhikkhave, kumbho anādhāro suppavattiyo hoti, sādhāro duppavattiyo hoti; evameva kho, bhikkhave, cittaṁ anādhāraṁ suppavattiyaṁ hoti, sādhāraṁ duppavattiyaṁ hotī”
At Sāvatthī. “A pot without a stand is easy to overturn, but if it has a stand it’s hard to overturn. In the same way, a mind without a stand is easy to overturn, but if it has a stand it’s hard to overturn. And what’s the stand for the mind? 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. This is the stand for the mind. A pot without a stand is easy to overturn, but if
舎衛城にて。「台座なき壺は倒れやすく、台座あれば倒れ難し。同じく、依り処なき心は揺らぎやすく、依り処あれば揺らぎ難し。では、心の依り処とは何か。それはすなわち、この八聖道に他ならない。正見、正思惟、正語、正業、正命、正精進、正念、正定——これぞ心の依り処なり。台座なき壺は倒れやすく、台座あれば倒れ難し。」
正念
相応部経典
趣旨一致
長
Sāvatthinidānaṁ. “Ariyaṁ vo, bhikkhave, sammāsamādhiṁ desessāmi saupanisaṁ saparikkhāraṁ. Taṁ suṇātha. Katamo ca, bhikkhave, ariyo sammāsamādhi saupaniso saparikkhāro? Seyyathidaṁ—sammādiṭṭhi …pe… sammāsati. Yā kho, bhikkhave, imehi sattahaṅgehi cittassa ekaggatā saparikkhāratā—
At Sāvatthī. “Mendicants, I will teach you noble right immersion with its vital conditions and its prerequisites. Listen … And what is noble right immersion with its vital conditions and its prerequisites? There 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 called noble right immersion ‘with its vital conditions’ and ‘with its prerequisites’.”
舎衛城にて。「比丘たちよ、我はいま汝らに、その資縁と前提条件を具えた聖なる正定を説かん。よく聴くがよい……では、資縁と前提条件を具えた聖なる正定とは何か。すなわち、正見・正思惟・正語・正業・正命・正精進・正念、この七支を前提条件として心が一境に統一されること、これを『資縁を具え』『前提条件を具えた』聖なる正定と呼ぶのである。」
正念
相応部経典
趣旨一致
長
Sāvatthinidānaṁ. “Micchāpaṭipattiñca vo, bhikkhave, desessāmi, sammāpaṭipattiñca. Taṁ suṇātha. Katamā ca, bhikkhave, micchāpaṭipatti? Seyyathidaṁ—micchādiṭṭhi …pe… micchāsamādhi. Ayaṁ vuccati, bhikkhave, micchāpaṭipatti. Katamā ca, bhikkhave, sammāpaṭipatti? Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ vuccati, bhikkhave, sammāpaṭipattī”ti.
At Sāvatthī. “Mendicants, I will teach you the wrong practice and the right practice. Listen … And what’s the wrong practice? It is wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called the wrong practice. And what’s the right practice? It is right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the right practice.”
舎衛城にて。「比丘たちよ、我は今、邪道と正道を説かん。よく聴くがよい……では、邪道とは何か。それは邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定である。これを邪道と呼ぶ。では、正道とは何か。それは正見、正思惟、正語、正業、正命、正精進、正念、正定である。これを正道と呼ぶ。」
正念
相応部経典
趣旨一致
長
Rājagahe viharati veḷuvane. Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca: “kīvabahukā nu kho, bho gotama, kappā abbhatītā atikkantā”ti? “Bahukā kho, brāhmaṇa, kappā abbhatītā atikkantā. Te na sukarā saṅkhātuṁ: ‘ettakā kappā iti vā, ettakāni kappasatāni iti vā, ettakāni kappasahassāni iti vā, ettakāni kappasatasahassāni iti vā’”ti.
Near Rājagaha, in the Bamboo Grove. Then a certain brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and asked the Buddha, “Worthy Gotama, how many eons have passed?” “Brahmin, many eons have passed. It’s not easy to calculate how many eons have passed, how many hundreds or thousands or hundreds of thousands of eons.” “But worthy Gotama, can you give a simile?” No first point is found of sentient beings
王舎城の竹林精舎において、あるバラモンが世尊のもとに近づき、親しく挨拶を交わした。挨拶と礼儀ある言葉を交わし終えると、彼は一方の脇に座して、世尊に問うた。「ゴータマ尊者よ、いったいどれほどの劫が過ぎ去ったのでありましょうか。」「バラモンよ、実に無数の劫が過ぎ去った。その劫の数が幾つであるか、幾百であるか、幾千であるか、幾十万であるか、容易に算知することはできぬ。」「しかし、ゴータマ尊者よ、何か譬えをもってお示しいただくことはできましょうか。」衆生には、その始まりを見出すことができない。
正念
相応部経典
趣旨一致
長
Sāvatthinidānaṁ. “Micchāpaṭipannañca vo, bhikkhave, desessāmi, sammāpaṭipannañca. Taṁ suṇātha. Katamo ca, bhikkhave, micchāpaṭipanno? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti …pe… micchāsamādhi— ayaṁ vuccati, bhikkhave, micchāpaṭipanno. Katamo ca, bhikkhave, sammāpaṭipanno? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti …pe… sammāsamādhi— ayaṁ vuccati, bhikkhave, sammāpaṭipanno”ti.
At Sāvatthī. “Mendicants, I will teach you one practicing wrongly and one practicing rightly. Listen … And who is practicing wrongly? It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called one practicing wrongly. And who is practicing rightly? It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
舎衛城にて。「比丘たちよ、邪行の者と正行の者について説こう。よく聴くがよい……では、邪行の者とは誰か。それは、邪見・邪思惟・邪語・邪業・邪命・邪精進・邪念・邪定を有する者である。これを邪行の者という。では、正行の者とは誰か。それは、正見・正思惟・正語・正業・正命・正精進・正念・正定を有する者である。これを正行の者という。」
正念
相応部経典
趣旨一致
長
Sāvatthinidānaṁ. imāni vuccanti, bhikkhave, sāmaññaphalānī”ti. “Sāmaññañca vo, bhikkhave, desessāmi, sāmaññaphalāni ca. Taṁ suṇātha. Katamañca, bhikkhave, sāmaññaṁ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. Idaṁ vuccati, bhikkhave, sāmaññaṁ. Katamāni ca, bhikkhave, sāmaññaphalāni? Sotāpattiphalaṁ, sakadāgāmiphalaṁ, anāgāmiphalaṁ, arahattaphalaṁ—
At Sāvatthī. These are called the fruits of the ascetic life.” “Mendicants, I will teach you the ascetic life and the fruits of the ascetic life. Listen … And what is the ascetic life? 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. This is called the ascetic life. And what are the fruits of the ascetic life? The fruits of stream-entry, once-return, non-return, and perf
舎衛城にて。「これらを沙門果と呼ぶ」と。「比丘たちよ、われは汝らに沙門行と沙門果を説かん。よく聴くがよい……では、沙門行とは何か。それはすなわち、この八聖道に他ならない。正見、正思惟、正語、正業、正命、正精進、正念、正定、これである。これを沙門行と呼ぶ。では、沙門果とは何か。預流果、一来果、不還果、そして阿羅漢果——」
正念
相応部経典
趣旨一致
長
“Seyyathāpi, bhikkhave, puriso mahāpathaviyā satta kolaṭṭhimattiyo guḷikā upanikkhipeyya. Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ—yā vā satta kolaṭṭhimattiyo guḷikā upanikkhittā, ayaṁ vā mahāpathavī”ti? “Etadeva, bhante, bahutaraṁ, yadidaṁ—mahāpathavī; appamattikā satta kolaṭṭhimattiyo guḷikā upanikkhittā. Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti mahāpathaviṁ upanidhāya satta kolaṭṭhimattiyo guḷikā upanikkhittā”ti. “Evameva kho, bhikkhave, ariyasāvakassa …
“Mendicants, suppose a person was to place seven clay balls the size of jujube seeds on the great earth. What do you think, mendicants? Which is more: the seven clay balls the size of jujube seeds, or the great earth?” “Sir, the great earth is certainly more. The seven clay balls the size of jujube seeds are tiny. Compared to the great earth, they don’t count, there’s no comparison, they’re not worth a fraction.” “In the same way, for a noble disciple … That’s why you should practice meditation
「比丘たちよ、たとえばある人が、なつめの実ほどの大きさの泥の球を七つ、大地の上に置いたとしよう。比丘たちよ、どう思うか。七つの泥の球と大地とでは、いずれが多いか」と。
「世尊よ、大地のほうがはるかに多うございます。七つの泥の球などは取るに足りません。大地と比べれば、数えるにも値せず、比較にもならず、その幾分の一にも及びません」と。
「同じように、聖なる弟子においても……それゆえに、汝らは瞑想を修すべきである」と。
正念
相応部経典
趣旨一致
長
Sāvatthinidānaṁ. imāni vuccanti, bhikkhave, brahmaññaphalānī”ti. “Brahmaññañca vo, bhikkhave, desessāmi, brahmaññaphalāni ca. Taṁ suṇātha. Katamañca kho, bhikkhave, brahmaññaṁ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. Idaṁ vuccati, bhikkhave, brahmaññaṁ. Katamāni ca, bhikkhave, brahmaññaphalāni? Sotāpattiphalaṁ, sakadāgāmiphalaṁ, anāgāmiphalaṁ, arahattaphalaṁ—
At Sāvatthī. These are called the fruits of life as a brahmin.” “Mendicants, I will teach you life as a brahmin and the fruits of life as a brahmin. Listen … And what is life as a brahmin? 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. This is called life as a brahmin. And what are the fruits of life as a brahmin? The fruits of stream-entry, once-return, non-return, an
舎衛城にて。「これらは、梵行の果と呼ばれる。」「比丘たちよ、我は汝らに梵行と梵行の果を説かん。よく聴くがよい……では、梵行とは何か。それはすなわち、この八聖道に他ならない。正見、正思惟、正語、正業、正命、正精進、正念、正定、これである。これを梵行と呼ぶ。では、梵行の果とは何か。預流果、一来果、不還果、そして阿羅漢
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相応部経典
趣旨一致
長
“Seyyathāpi, bhikkhave, puriso mahāsamuddato dve vā tīṇi vā udakaphusitāni uddharitāni. Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ—yāni dve vā tīṇi vā udakaphusitāni ubbhatāni, yaṁ vā mahāsamudde udakan”ti? “Etadeva, bhante, bahutaraṁ, yadidaṁ—mahāsamudde udakaṁ; appamattakāni dve vā tīṇi vā udakaphusitāni ubbhatāni. Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti mahāsamudde udakaṁ upanidhāya dve vā tīṇi vā udakaphusitāni ubbhatānī”ti. “Evameva kho, bhikkhave, ariy
“Mendicants, suppose a man was to draw up two or three drops of water from the ocean. What do you think, mendicants? Which is more: the two or three drops drawn out or the water in the ocean?” “Sir, the water in the ocean is certainly more. The two or three drops drawn out are tiny. Compared to the water in the ocean, it doesn’t count, there’s no comparison, it’s not worth a fraction.” “In the same way, for a noble disciple … That’s why you should practice meditation …”
「比丘たちよ、たとえばある者が大海より水を二、三滴すくい取ったとしよう。比丘たちよ、そなたたちはいかに思うか。すくい取った二、三滴の水と、大海に湛えられた水とでは、いずれが多いか」
「世尊よ、大海に湛えられた水こそが遥かに多うございます。すくい取った二、三滴などは、取るに足らぬもの。大海の水に比べれば、数えるにも値せず、比べることもできず、その幾分にも及びませぬ」
「同じように、聖なる弟子にとっても……それゆえに、そなたたちは瞑想を修すべきである……」
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趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā ca mahākassapo āyasmā ca sāriputto bārāṇasiyaṁ viharanti isipatane migadāye. Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmatā mahākassapena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ mahākassapaṁ etadavoca: “vuccati hidaṁ, āvuso kassapa, anātāpī anottappī abhabbo sambodhāya abhabbo nibbānāya abhabbo anuttar
So I have heard. At one time Venerable Mahākassapa and Venerable Sāriputta were staying near Varanasi, in the deer park at Isipatana. Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Mahākassapa, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Mahākassapa: “Reverend Kassapa, it’s said that without being keen and prudent you can’t achieve awakening, extinguishment, and the supreme san
かくのごとく、われは聞けり。あるとき、尊者マハーカッサパと尊者サーリプッタは、ヴァーラーナシーの近く、イシパタナの鹿野苑に滞在しておられた。そのころ、夕暮れ時に、尊者サーリプッタは禅定より出で、尊者マハーカッサパのもとへと赴き、互いに挨拶を交わされた。和やかな挨拶と礼儀ある言葉を交わし終えて、かたわらに座し、マハーカッサパ尊者にかく申し上げた。「カッサパ尊者よ、熱誠と智慮なくしては、覚りと涅槃と無上の安穏とを成就することは叶わぬと申されます。
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相応部経典
趣旨一致
長
Sāvatthinidānaṁ. imāni vuccanti, bhikkhave, brahmacariyaphalānī”ti. “Brahmacariyañca vo, bhikkhave, desessāmi, brahmacariyaphalāni ca. Taṁ suṇātha. Katamañca, bhikkhave, brahmacariyaṁ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. Idaṁ vuccati, bhikkhave, brahmacariyaṁ. Katamāni ca, bhikkhave, brahmacariyaphalāni? Sotāpattiphalaṁ, sakadāgāmiphalaṁ, anāgāmiphalaṁ, arahattaphalaṁ—
At Sāvatthī. These are called the fruits of the spiritual path.” “Mendicants, I will teach you the spiritual path and the fruits of the spiritual path. Listen … And what is the spiritual 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. This is called the spiritual path. And what are the fruits of the spiritual path? The fruits of stream-entry, once-return, non-retu
舎衛城にて。「これらは聖道の果と呼ばれる。」「比丘たちよ、我は汝らに聖道と聖道の果を説かん。よく聴くがよい……では、聖道とは何か。それはすなわち、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、これである。これを聖道と呼ぶ。では、聖道の果とは何か。預流果、一来果、不還果……」
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相応部経典
趣旨一致
長
Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho bhagavā bahudevarattiṁ abbhokāse caṅkamitvā rattiyā paccūsasamayaṁ pāde pakkhāletvā vihāraṁ pavisitvā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasi karitvā. Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi: “Kiṁ soppasi kiṁ nu soppasi, Kimidaṁ soppasi dubbhago viya; Suññamagāranti soppasi, Kimidaṁ soppasi sūriye uggate”ti. “Yassa
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. He spent much of the night walking mindfully in the open. At the crack of dawn he washed his feet and entered his dwelling. He laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. Then Māra the Wicked went up to the Buddha and addressed him in verse: “What, you’re asleep? <j>Really, you’re asleep? You sl
時に、世尊は王舎城の近く、竹林の園、栗鼠の餌場に滞在しておられた。世尊は夜の多くを、露地にて正念をもって経行され、夜明けの頃、足を洗い、居室に入られた。そして師子臥——右脇を下にして横たわり、一方の足を他方の足の上に置く——の姿勢をとられ、正念正知にして、起床の時を心に定めながら、臥されたのであった。
その時、悪魔波旬が世尊のもとに近づき、偈をもって語りかけた。
「眠れるや、汝は眠れるや。
されど汝は眠れるや——」
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相応部経典
趣旨一致
長
Sāvatthinidānaṁ. sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ, bhikkhave, maggo, ayaṁ paṭipadā rāgavirāgāyāti. Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyāthā”ti. “Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘kimatthiyaṁ, āvuso, samaṇe gotame brahmacariyaṁ vussatī’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: ‘rāgavirāgatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī’ti. Sace pana vo, bhikkhave, aññatit
At Sāvatthī. right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path, this is the practice for the fading away of greed. When questioned by wanderers of other religions, that’s how you should answer them.” “Mendicants, if wanderers who follow another religion were to ask you: ‘Reverends, what’s the purpose of leading the spiritual life under the ascetic Gotama?’ You should answer them like this: ‘The purpose
舎衛城にて。正見、正思惟、正語、正業、正命、正精進、正念、正定——これこそが道であり、貪欲の滅尽に至る修行である。他の宗派の遊行者たちに問われたならば、そのように答えるべきである。」「比丘たちよ、もし他の宗派に従う遊行者たちが汝らに問うであろう——『尊者たちよ、沙門瞿曇のもとで梵行を修める目的は何か』と。汝らはかくのごとく答えるべきである——『その目的は
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相応部経典
趣旨一致
長
“Seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo, sabbā tā kūṭaninnā kūṭapoṇā kūṭapabbhārā; evameva kho, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. Kathañca, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… upekkhāsambojjhaṅ
“Mendicants, the rafters of a bungalow all slant, slope, and incline to the peak. In the same way, a mendicant who develops and cultivates the seven awakening factors slants, slopes, and inclines to extinguishment. And how does a mendicant who develops the seven awakening factors slant, slope, and incline to extinguishment? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclu
比丘たちよ、寄棟屋根の垂木はすべて、棟木へと傾き、勾配をなし、向かっていく。同様に、七覚支を修習し培う比丘は、涅槃へと傾き、勾配をなし、向かっていくのである。では、いかにして七覚支を修習する比丘が、涅槃へと傾き、勾配をなし、向かっていくのであろうか。すなわち、比丘が念覚支・択法覚支・精進覚支・喜覚支・軽安覚支・定覚支・捨覚支を、遠離に依り、離貪に依り、滅に依って修習するとき——
⚠ 出家者向けの文脈
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