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正念
中部経典
趣旨一致
長
Idamavoca āyasmā ānando. Samanuñño satthā ahosi; attamanā ca te bhikkhū āyasmato ānandassa bhāsitaṁ abhinandunti. “Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘sato sampajāno, ānanda, bodhisatto tusitaṁ kāyaṁ upapajjī’ti. Yampi, bhante, sato sampajāno bodhisatto tusitaṁ kāyaṁ upapajji idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘sato sampajāno, ānanda, bodhisatto tusite kāye aṭṭhāsī’ti. Yampi,
That’s what Ānanda said, and the teacher approved. Satisfied, those mendicants approved what Venerable Ānanda said. “Sir, I have heard and learned this in the presence of the Buddha: ‘Mindful and aware, the being intent on awakening was reborn in the host of joyful gods.’ This I remember as an incredible quality of the Buddha. I have learned this in the presence of the Buddha: ‘Mindful and aware, the being intent on awakening remained in the host of joyful gods.’ This too I remember as an incred
正念
中部経典
趣旨一致
長
‘yāvatāyukaṁ, ānanda, bodhisatto tusite kāye aṭṭhāsī’ti. Yampi, bhante, yāvatāyukaṁ bodhisatto tusite kāye aṭṭhāsi idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘sato sampajāno, ānanda, bodhisatto tusitā, kāyā cavitvā mātukucchiṁ okkamī’ti. Yampi, bhante, sato sampajāno bodhisatto tusitā kāyā cavitvā mātukucchiṁ okkami idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. Sammukhā metaṁ, bhante, bhagavato
‘For the whole of that life, the being intent on awakening remained in the host of joyful gods.’ This too I remember as an incredible quality of the Buddha. I have learned this in the presence of the Buddha: ‘Mindful and aware, the being intent on awakening passed away from the host of joyful gods and was conceived in his mother’s womb.’ This too I remember as an incredible quality of the Buddha. I have learned this in the presence of the Buddha: ‘When the being intent on awakening passes away f
正念
中部経典
趣旨一致
長
muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti. So tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena gahapatiss
They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. A householder or their child approaches and invites them for the next day’s meal. The mendicant accepts if they want. When the night has passe
⚠ 出家者向けの文脈
正念
中部経典
趣旨一致
長
Ekacce licchavī evamāhaṁsu: “kiṁ so bhavamāno saccako nigaṇṭhaputto yo bhagavato vādaṁ āropessati, atha kho bhagavā saccakassa nigaṇṭhaputtassa vādaṁ āropessatī”ti? Atha kho saccako nigaṇṭhaputto pañcamattehi licchavisatehi parivuto yena mahāvanaṁ kūṭāgārasālā tenupasaṅkami. Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho saccako nigaṇṭhaputto yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: “kahaṁ nu kho, bho, etarahi so bhavaṁ gotamo viharati? Dassanak
But some of the Licchavis said, “Who is Saccaka to refute the Buddha’s doctrine, when it is the Buddha who will refute Saccaka’s doctrine?” Then Saccaka, escorted by the five hundred Licchavis, went to the hall with the peaked roof in the Great Wood. At that time several mendicants were walking mindfully in the open air. Then Saccaka went up to them and said, “Good fellows, where is the worthy Gotama at present? For we want to see him.” “Aggivessana, the Buddha has plunged deep into the Great Wo
正念
中部経典
趣旨一致
長
Seyyathāpi, aggivessana, hatthidamako mahantaṁ thambhaṁ pathaviyaṁ nikhaṇitvā āraññakassa nāgassa gīvāyaṁ upanibandhati āraññakānañceva sīlānaṁ abhinimmadanāya āraññakānañceva sarasaṅkappānaṁ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya; evameva kho, aggivessana, ariyasāvakassa ime cattāro satipaṭṭhānā cetaso upanibandhanā honti gehasitānañceva sīlānaṁ abhinimmadanāya gehasitānañceva sarasaṅkappānaṁ abhinimm
It’s like when the elephant trainer dug a large post into the earth and tethered the elephant to it by the neck, so as to subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever, and to make it happy to be within a village, and instill behaviors congenial to humans. In the same way, a noble disciple has these four kinds of mindfulness meditation as tethers for the mind so as to subdue behaviors tied to domestic life, memories and thoughts tied to dome
正念
中部経典
趣旨一致
長
taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: aññataraṁ puggalaṁ upanissāya viharati. Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena
Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this: an individual. As they do so, their mindfulness does not become established, their mind does not become immersed in samādhi, their defilements do not come to an end, and they do not arrive at the supreme sanctuary from the yoke. And the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are hard to come by. That mendicant should reflect: ‘
「よく聞いて、心に留めなさい。これから説こう。」「かしこまりました、尊師よ」と彼らは答えた。仏陀はこのように説かれた。ある人物について。彼らがそのように修行するにつれて、念（マインドフルネス）は確立されず、心は三昧（サマーディ）に沈潜せず、煩悩は滅尽せず、軛（くびき）からの最上の安隠処にも到達しない。そして出家者が必要とする生活の資具――衣、食、住、病のための薬品や諸具――は得難い。その比丘はこのように思惟すべきである。「
正念
中部経典
趣旨一致
長
Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā; ettha pana nesaṁ assa dīgharattaṁ hitāya sukhāyā”ti. samparāyikāhaṁ, bhante, bhagavantaṁ pucchāmi. “Pañcimāni, mahārāja, padhāniyaṅgāni. Katamāni pañca? Idha, mahārāja, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti; “Cattārome, bhante, vaṇṇā— “Ye pana te dve hatthidammā vā assadammā vā godammā vā a
If they had these five factors that support meditation, that would be for their lasting welfare and happiness.” but about the life to come.” “Great king, there are these five factors that support meditation. What five? It’s when a mendicant has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ “Si
⚠ 出家者向けの文脈
正念
中部経典
趣旨一致
長
Idha pana, bhikkhave, bhikkhu aññataraṁ puggalaṁ upanissāya viharati. Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā, te appakasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: ‘ahaṁ kho imaṁ puggala
Take another case of a mendicant who lives supported by an individual. Their mindfulness does not become established … But the necessities of life are easy to come by. That mendicant should reflect: ‘… my mindfulness does not become established … But the necessities of life are easy to come by.’ … That mendicant should, after appraisal, leave that individual having taken leave; they should not follow them. … Take another case of a mendicant who lives supported by an individual. Their mindfulness
次のような比丘の場合を考えてみよ。ある人物に依止して住する比丘がいる。その比丘の念は確立されない……しかし、衣食住の資具は容易に得られる。その比丘はこのように思惟すべきである。「……我が念は確立されない……しかし、資具は容易に得られる」と……その比丘は、よく審察した上で、別れを告げてその人物のもとを去るべきであり、その者に従うべきではない。……
次のような比丘の場合を考えてみよ。ある人物に依止して住する比丘がいる。その比丘の念は
⚠ 出家者向けの文脈
正念
中部経典
趣旨一致
長
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: ‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā saṅkhāpi so puggalo anubandhita
That mendicant should reflect: ‘… my mindfulness becomes established … But the necessities of life are hard to come by.’ … That mendicant should, after appraisal, follow that individual; they should not leave. Take another case of a mendicant who lives supported by an individual. As they do so, their mindfulness becomes established, their mind becomes immersed in samādhi, their defilements come to an end, and they arrive at the supreme sanctuary from the yoke. And the necessities of life that a
その比丘はこのように省察すべきである。「……私の念は確立され……しかし、生活の資具は得がたい」と。……その比丘は、よく審察したうえで、その人に従うべきであり、離れ去るべきではない。
さらに別の場合として、ある比丘がある人の支援を受けて住しているとする。そのように住するにつれて、その比丘の念は確立され、心は三昧に入定し、諸々の煩悩は滅尽し、軛よりの無上の安穏である涅槃に到達する。そして、生活の資具は……
⚠ 出家者向けの文脈
正念
中部経典
趣旨一致
長
Tena, bhikkhave, bhikkhunā yāvajīvampi so puggalo anubandhitabbo, na pakkamitabbaṁ, api panujjamānenapī”ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. “Idha, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati. Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkh
That mendicant should follow that individual for the rest of their life; they should not leave them, even if driven away.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said. “Mendicants, take the case of a mendicant who lives close by a jungle thicket. As they do so, their mindfulness does not become established, their mind does not become immersed in samādhi, their defilements do not come to an end, and they do not arrive at the supreme sanctuary from the yok
かの比丘は、その人を生涯にわたって慕い従うべきであり、たとえ追い払われようとも、その人のもとを離れてはならない。」
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喜び奉った。
「比丘たちよ、ここに一人の比丘がいて、ある森林の茂みの傍らに住するとしよう。そこに住するに際して、かの比丘の念（マインドフルネス）は確立されず、その心は三昧（サマーディ）に沈潜せず、諸々の煩悩は滅し尽くされず、そして軛（くびき）よりの無上の安穏たる涅槃に到達することもない。
⚠ 出家者向けの文脈
正念
中部経典
趣旨一致
長
“Na ca kira vo, bhikkhave, mayi evaṁ hoti: atha kinti carahi vo, bhikkhave, mayi hotī”ti? “Evaṁ kho no, bhante, bhagavati hoti: Tasmātiha, bhikkhave, ye vo mayā dhammā abhiññā desitā, seyyathidaṁ— cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, tattha sabbeheva samaggehi sammodamānehi avivadamānehi sikkhitabbaṁ. Tesañca vo, bhikkhave, samaggānaṁ sammodamānānaṁ avivadamānānaṁ sikkhataṁ siyaṁsu dve bhikkhū abhidhamme n
“If you don’t think of me that way, what then do you think of me?” “We think of you this way: In that case, each and every one of you should train in the things I have taught from my direct knowledge, that is: the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. You should train in these things in harmony, appreciating each other, without dispute. As you d
正念
中部経典
趣旨一致
長
Idha pana, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati. Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: ‘ahaṁ kho imaṁ va
Take another case of a mendicant who lives close by a jungle thicket. Their mindfulness does not become established … But the necessities of life are easy to come by. That mendicant should reflect: ‘While living close by this jungle thicket, my mindfulness does not become established … But the necessities of life are easy to come by. But I didn’t go forth from the lay life to homelessness for the sake of a robe, almsfood, lodgings, or medicines and supplies for the sick. Moreover, while living c
次のような場合を考えてみよう。ある比丘が、ある叢林の傍らに住んでいる。その者の念（マインドフルネス）は確立されない……しかし、生活の資具は容易に手に入る。その比丘はこのように省察すべきである。「この叢林の傍らに住みながら、わが念は確立されない……しかし、生活の資具は容易に手に入る。とはいえ、私が在家の生活を捨てて出家したのは、衣（ころも）のためでも、搏食（はくじき）のためでも、臥坐具のためでも、あるいは病者のための医薬資具のためでもなかった。しかるに、この叢林の傍らに住みながら……」
⚠ 出家者向けの文脈
正念
中部経典
趣旨一致
長
Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā, te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṁ samād
As they do so, their mindfulness becomes established, their mind becomes immersed in samādhi, their defilements come to an end, and they arrive at the supreme sanctuary from the yoke. But the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are hard to come by. That mendicant should reflect: ‘While living close by this jungle thicket, my mindfulness becomes established … But the necessities of life are hard to come by. But I didn’t
そのように修行するうちに、かれの念（ねん）は確立し、心は三昧（さんまい）に深く沈潜し、諸々の煩悩（ぼんのう）は尽き、軛（くびき）からの最上の安穏（あんのん）へと到達する。しかしながら、出家者が必要とする生活の資具――衣（ころも）・食（じき）・臥坐具（がざぐ）・病者のための医薬品（いやくひん）――は得難い。かの比丘（びく）はこのように省察すべきである。「この林の茂みの近くに住しつつ、わが念は確立し……しかれども生活の資具は得難い。しかしわれは……せざりき」と。
⚠ 出家者向けの文脈
正念
中部経典
趣旨一致
長
Ayoni hesā, bhūmija, telassa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; Seyyathāpi, bhūmija, puriso khīratthiko khīragavesī khīrapariyesanaṁ caramāno gāviṁ taruṇavacchaṁ visāṇato āviñcheyya. Ayoni hesā, bhūmija, phalassa adhigamāya. Āsañcepi karitvā gāviṁ taruṇavacchaṁ visāṇato āviñcheyya, abhab
Because that’s an irrational way to extract oil. And so it is for any ascetics and brahmins who have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. If they lead the spiritual life, they can’t win the fruit, regardless of whether or not they make a wish. Suppose there was a person in need of milk. While wandering in search of milk, they tried pulling the horn of a newly-calved cow. Because that’s an irrational way to
⚠ 自己責任論に誤解されやすい
正念
中部経典
趣旨一致
長
Idha, bhaginiyo, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Dhammavicayasambojjhaṅgaṁ bhāveti …pe… vīriyasambojjhaṅgaṁ bhāveti … pītisambojjhaṅgaṁ bhāveti … passaddhisambojjhaṅgaṁ bhāveti … samādhisambojjhaṅgaṁ bhāveti … upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Atha kho āyasmā nandako tā bhikkhuniyo iminā ovādena ovaditvā uyyojesi: “gacchatha, bhaginiyo; kālo”ti. Atha kho tā bhikkhuniyo ā
It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. Then after giving this advice to the nuns, Nandaka sent them off, saying, “Go, sisters, it is time.” And then those nuns approved and agreed with what Nandaka had said. They got up from their seat, bowed, and respectfully circled him, keeping him on their right. Then
⚠ 出家者向けの文脈
正念
中部経典
趣旨一致
長
Purindadassa sakkassa, Bhagavato tassa sāvakohamasmi. Ariyassa bhāvitattassa, Pabhinnakhīlassa vijitavijayassa; Pattipattassa veyyākaraṇassa; Satimato vipassissa, Anabhinatassa no apanatassa; Anejassa vasippattassa, Bhagavato tassa sāvakohamasmi. Samuggatassa jhāyissa,
he is Sakka the Able, Purindada the Firstgiver: he is the Buddha, and I am his disciple. The noble one, evolved, with hard-heartedness dissolved, victor in battle; he has attained the goal and explains it; he is mindful, discerning, neither leaning forward nor pulling back, he’s unstirred, attained to mastery: he is the Buddha, and I am his disciple. Transcendent, he practices absorption,
正念
中部経典
趣旨一致
長
dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ pucchanti, tesāhaṁ dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ puṭṭho byākaromi, tesāhaṁ cittaṁ ārādhemi pañhassa veyyākaraṇena. Yampudāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṁ upasaṅkamitvā dukkhaṁ ariyasaccaṁ pucchanti, tesāhaṁ dukkhaṁ ariyasaccaṁ puṭṭho byākaromi, tesāhaṁ cittaṁ ārādhemi pañhassa veyyākaraṇena. Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā cattāro satipaṭṭhāne bhāventi. Idhudāyi, b
and the practice that leads to the cessation of suffering apply to the suffering in which they are swamped and mired. And I provide them with satisfying answers to their questions. Since this is so, Furthermore, I have explained to my disciples a practice that they use to develop the four kinds of mindfulness meditation. It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspec
正念
中部経典
趣旨一致
長
Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse sabbasassesu gāmantasambhatesu gopālako gāvo rakkheyya, tassa rukkhamūlagatassa vā abbhokāsagatassa vā satikaraṇīyameva hoti: ‘etā gāvo’ti. Evamevaṁ kho, bhikkhave, satikaraṇīyameva ahosi: ‘ete dhammā’ti. Āraddhaṁ kho pana me, bhikkhave, vīriyaṁ ahosi asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. So kho ahaṁ, bhikkhave, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ pa
Suppose it’s the last month of summer, when all the crops have been gathered within a village, and a cowherd must take care of the cattle. While at the root of a tree or in the open he need only be mindful that the cattle are there. In the same way I needed only to be mindful that those things were there. My energy was roused up and unflagging, my mindfulness was established and lucid, my body was tranquil and undisturbed, and my mind was immersed in samādhi and unified. Quite secluded from sens
夏の最後の月、村の作物がすべて刈り入れられた頃、牛飼いは牛の群れを世話しなければならない。木の根元に座るにせよ、野原に出るにせよ、ただ牛たちがそこにいることを念じていれば足りる。それと同じように、私もただそれらのことが存在することを念じていれば足りたのである。私の精進は奮い起こされ、弛むことなく、私の念（ねん）は確立され、明晰であり、私の身体は寂静にして乱れなく、私の心は三昧（さんまい）に没入し、一境に統一されていた。そして、諸々の感官的欲楽から完全に離れ——
正念
中部経典
趣旨一致
長
So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. Ayaṁ kho me, aggivessana, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati. “Santi, bho gotama, eke samaṇabrāhmaṇā kāyabhāvanānuyogamanuyuttā viharanti, no cittabhāvanaṁ. Tassa kh
I recollected my many kinds of past lives, with features and details. This was the first knowledge, which I achieved in the first watch of the night. Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute. But even such pleasant feeling did not occupy my mind. “Worthy Gotama, there are some ascetics and brahmins who live committed to the practice of developing physical endurance, without developing the min
正念
中部経典
趣旨一致
長
So anekavihitaṁ pubbenivāsaṁ anussarāmi. Seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. Ayaṁ kho me, bhikkhave, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato. “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘yannūnāhaṁ dvidhā katvā dvidhā katvā vitakke vihareyyan’ti. So kho ahaṁ, bhikkhave, yo cāyaṁ kāmavitakko
I recollected many kinds of past lives, with features and details. This was the first knowledge, which I achieved in the first watch of the night. Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute. “Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘Why don’t I meditate by continually dividing my thoughts into two classes?’ So I assigned sensual, malicious,
私は、過去世の様々な生涯を、その相貌と細部に至るまで想起した。これが初夜に証得した最初の智慧であった。無明は退けられ、智慧が生じ、暗闇は退けられ、光明が生じた――これは、精励し、鋭敏にして、堅固なる意志をもって瞑想に励む者に訪れる境地である。「比丘たちよ、私が覚りを開く以前――いまだ覚りを得ぬ身でありながら、覚りを求めて精進していたころ――私はこう思った。『思惟を二種に分かちて観察する瞑想を、絶えず修習するとしたらどうであろうか』と。」かくして私は、欲念・瞋念・
経典データの出典: SuttaCentral（CC0ライセンス）