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正念
中部経典
趣旨一致
中
Evaṁvihāriṁ ātāpiṁ, ahorattamatanditaṁ; Taṁ ve bhaddekarattoti, santo ācikkhate munīti. nappaṭikaṅkhe anāgataṁ; Yadatītaṁ pahīnaṁ taṁ, appattañca anāgataṁ. Paccuppannañca yo dhammaṁ, tattha tattha vipassati; Asaṁhīraṁ asaṅkuppaṁ,
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, the future has not arrived; and any present phenomenon you clearly discern in every case. The unfaltering, the unshakable:
正念
中部経典
趣旨一致
長
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sakkesu viharati sāmagāme. Cattārimāni, ānanda, adhikaraṇāni. Katamāni cattāri? Vivādādhikaraṇaṁ, anuvādādhikaraṇaṁ, āpattādhikaraṇaṁ, kiccādhikaraṇaṁ— imāni kho, ānanda, cattāri adhikaraṇāni. Satta kho panime, ānanda, adhikaraṇasamathā uppannuppannānaṁ adhikaraṇānaṁ samathāya vūpasamāya— sammukhāvinayo dātabbo, sativinayo dātabbo, amūḷhavinayo dātabbo, paṭiññāya kāretabbaṁ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako. Kathañcānanda, sammukhāvinayo hoti? Idh
So I have heard. At one time the Buddha was staying in the land of the Sakyans near the village of Sāma. There are four kinds of disciplinary issues. What four? Disciplinary issues due to disputes, accusations, offenses, or business. These are the four kinds of disciplinary issues. There are seven methods for the settlement of any disciplinary issues that might arise. Resolution face-to-face to be applied. Resolution through recollection to be granted. Resolution because of past insanity to be g
このように私は聞いた。ある時、世尊は釈迦族の地、サーマ村の近くに滞在しておられた。
諍事（じょうじ）には四種類がある。その四とは何か。論争に起因する諍事、告発に起因する諍事、罪過に起因する諍事、および処務に起因する諍事である。これらが四種の諍事である。
生じたるいかなる諍事をも解決するために、七種の滅諍法（めっじょうほう）がある。現前毘尼（げんぜんびに）を適用すべし。憶念毘尼（おくねんびに）を与うべし。不癡毘尼（ふちびに）を与うべし。
正念
中部経典
趣旨一致
長
“yaṁ kiñci, rāhula, rūpaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā—sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabban”ti. “Rūpameva nu kho, bhagavā, rūpameva nu kho, sugatā”ti? “Rūpampi, rāhula, vedanāpi, rāhula, saññāpi, rāhula, saṅkhārāpi, rāhula, viññāṇampi, rāhulā”ti. Evaṁ bhāvitā kho, rāhula, ānāpānassati, evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā. Evaṁ bhāvitāya, rāhu
“Rāhula, you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> form—with right understanding: ‘This is not mine, I am not this, this is not my self.’” “Only form, Blessed One? Only form, Holy One?” “Form, Rāhula, as well as feeling and perception and choices and consciousness.” Mindfulness of breathing, when developed and cultivated in this way, is very fruitful and beneficial. When mindfulnes
正念
中部経典
趣旨一致
長
‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti. Puna caparaṁ, bhikkhave, sāriputto sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti. “Paṇḍito, bhikkhave, sāriputto; mahāpañño, bhikkhave, sāriputto; puthupañño, bhikkhave,
‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ Regarding those phenomena, he meditated without going near or going away, independent, untied, liberated, detached, with mind free of boundaries. He understood: ‘There is an escape beyond.’ Repeated practice of that confirmed this for him. Furthermore, going totally beyond the dimension of neither perception nor non-perception, he entered and remained in the cessation of perception and feeling
⚠ 自己責任論に誤解されやすい
正念
中部経典
趣旨一致
長
“ānāpānassatiṁ, rāhula, bhāvanaṁ bhāvehi. Ānāpānassati, rāhula, bhāvanā bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā”ti. Atha kho āyasmā rāhulo sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā rāhulo bhagavantaṁ etadavoca: “kathaṁ bhāvitā nu kho, bhante, ānāpānassati, kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā”ti? “Yaṁ kiñci, rāhula, ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ, seyyath
“Rāhula, develop mindfulness of breathing. When mindfulness of breathing is developed and cultivated it’s very fruitful and beneficial.” Then in the late afternoon, Rāhula came out of retreat, went to the Buddha, bowed, sat down to one side, and said to him: “Sir, how is mindfulness of breathing developed and cultivated to be very fruitful and beneficial?” “Rāhula, the interior earth element is anything internal, personal, that’s hard, solid, and appropriated. This includes: head hair, body hair
正念
中部経典
趣旨一致
長
tikkhapañño, bhikkhave, sāriputto; nibbedhikapañño, bhikkhave, sāriputto; sāriputto, bhikkhave, aḍḍhamāsaṁ anupadadhammavipassanaṁ vipassati. Tatridaṁ, bhikkhave, sāriputtassa anupadadhammavipassanāya hoti. So tāya samāpattiyā sato vuṭṭhahati. So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā te dhamme samanupassati: ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā
sharp wisdom, and penetrating wisdom. For a fortnight he practiced discernment of phenomena one by one. And this is how he did it. And he emerged from that attainment with mindfulness. Then he contemplated the phenomena of that attainment that had passed, ceased, and perished: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detac
正念
中部経典
趣旨一致
中
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, appattañca anāgataṁ.
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, the future has not arrived;
正念
中部経典
趣旨一致
長
‘ye kho keci samaṇā vā brāhmaṇā vā chambhī bhīrukajātikā araññavanapatthāni pantāni senāsanāni paṭisevanti, chambhibhīrukajātikasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. vigatalomahaṁsohamasmi. ‘ye kho keci samaṇā vā brāhmaṇā vā lābhasakkārasilokaṁ nikāmayamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, lābhasakkārasilokanikāmanasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. appicchohamasmi. ‘ye kho keci samaṇā vā brāhmaṇā vā
‘There are ascetics and brahmins who are cowardly and craven … I don’t get startled …’ ‘There are ascetics and brahmins who enjoy possessions, honor, and popularity … I have few wishes …’ ‘There are ascetics and brahmins who are lazy and lack energy … I am energetic …’ ‘There are ascetics and brahmins who are unmindful and lack situational awareness … I am mindful …’ ‘There are ascetics and brahmins who lack immersion, with straying minds … I am accomplished in immersion …’
「臆病にして怯懦なる沙門・婆羅門あり……されど我は驚き惑うことなし……」「財物・名誉・名声を貪る沙門・婆羅門あり……されど我は少欲なり……」「懈怠にして精進を欠く沙門・婆羅門あり……されど我は精進努力を怠らず……」「念を失い、正知を欠く沙門・婆羅門あり……されど我は正念を具足せり……」「心散乱して三昧を得ざる沙門・婆羅門あり……されど我は三昧を成就せり……」
正念
中部経典
趣旨一致
長
So evaṁ pajānāti: ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti. Puna caparaṁ, bhikkhave, sāriputto vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Ye ca dutiye jhāne dhammā—ajjhattaṁ sampasādo ca pīti ca
He understood: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, with mind free of boundaries. He understood: ‘There is an escape beyond.’ Repeated practice of that confirmed this for him. Furthermore, as the placing of the mind and keeping it connected were stilled, he entered and remained in the second absorption, which
正念
中部経典
趣旨一致
長
“Evametaṁ, brāhmaṇa, evametaṁ, brāhmaṇa. “Durabhisambhavāni hi kho, bho gotama, araññavanapatthāni pantāni senāsanāni, dukkaraṁ pavivekaṁ, durabhiramaṁ ekatte, haranti maññe mano vanāni samādhiṁ alabhamānassa bhikkhuno”ti. Tassa mayhaṁ, brāhmaṇa, etadahosi: ‘etaṁ nūna taṁ bhayabheravaṁ āgacchatī’ti. Tassa mayhaṁ, brāhmaṇa, etadahosi: ‘kiṁ nu kho ahaṁ aññadatthu bhayapaṭikaṅkhī viharāmi? Yannūnāhaṁ yathābhūtaṁ yathābhūtassa me taṁ bhayabheravaṁ āgacchati, tathābhūtaṁ tathābhūtova taṁ bhayabherava
“That’s so true, brahmin! Everything you say is true, brahmin!” “But worthy Gotama, remote lodgings in the wilderness and the forest are challenging. It’s hard to maintain seclusion and hard to find joy in solitude. The forests seem to rob the mind of a mendicant who isn’t immersed in samādhi.” Then I thought, ‘Is this that fear and dread coming?’ Then I thought, ‘Why do I always meditate expecting that fear to come? Why don’t I get rid of that fear and dread just as it comes, while remaining ju
「その通りでございます、婆羅門よ！あなたの仰ることは、すべて真実でございます、婆羅門よ！」「しかし、尊き瞿曇よ、荒野や森林における辺遠の住処は、誠に難行でございます。独居を保つことは難しく、独処の喜びを見出すことも容易ではございません。三昧に入っていない比丘の心を、森林はことごとく奪い去ってしまうように思われます。」
そのとき、私はこのように思惟した。「これこそが、かの恐怖と戦慄というものであろうか？」
さらに私はこのように思惟した。「なにゆえに私は、常にその恐怖がやって来ることを待ち望みながら坐禅するのか？その恐怖と戦慄が到来するそのときに、まさにその状態のままにあって、これを払拭してはいかがであろうか。」
⚠ 出家者向けの文脈
正念
中部経典
趣旨一致
中
Ajjeva kiccamātappaṁ, ko jaññā maraṇaṁ suve; Na hi no saṅgaraṁ tena, mahāsenena maccunā. Evaṁvihāriṁ ātāpiṁ, ahorattamatanditaṁ; Taṁ ve bhaddekarattoti, santo ācikkhate muni. Atītaṁ nānvāgameyya, nappaṭikaṅkhe anāgataṁ;
Today’s the day to keenly work— 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 run back to the past, don’t anticipate the future.
正念
中部経典
趣旨一致
長
Tattha ca me, brāhmaṇa, viharato mago vā āgacchati, moro vā kaṭṭhaṁ pāteti, vāto vā paṇṇakasaṭaṁ ereti; tassa mayhaṁ brāhmaṇa etadahosi: Santi kho pana, brāhmaṇa, eke samaṇabrāhmaṇā rattiṁyeva samānaṁ divāti sañjānanti, divāyeva samānaṁ rattīti sañjānanti. Idamahaṁ tesaṁ samaṇabrāhmaṇānaṁ sammohavihārasmiṁ vadāmi. Ahaṁ kho pana, brāhmaṇa, rattiṁyeva samānaṁ rattīti sañjānāmi, divāyeva samānaṁ divāti sañjānāmi. Yaṁ kho taṁ, brāhmaṇa, sammā vadamāno vadeyya: ‘asammohadhammo satto loke uppanno bahu
As I was staying there a deer came by, or a peacock snapped a twig, or the wind rustled the leaves. Then I thought, There are some ascetics and brahmins who perceive that it’s day when in fact it’s night, or perceive that it’s night when in fact it’s day. This meditation of theirs is delusional, I say. I perceive that it’s night when in fact it is night, and perceive that it’s day when in fact it is day. And if there’s anyone of whom it may be rightly said that a being not liable to delusion has
そこに滞在していると、鹿が近くを通り過ぎることがあり、あるいは孔雀が木の枝を折ることがあり、あるいは風が木の葉をざわめかせることがあった。そのとき私はこのように思った。「世には、実際には夜であるのに昼であると知覚し、あるいは実際には昼であるのに夜であると知覚する沙門・婆羅門がいる。彼らのこの禅定は迷妄にほかならない、と私は言う。私は、実際に夜であるときには夜であると知覚し、実際に昼であるときには昼であると知覚する。もし、迷妄に陥ることのない者が
正念
中部経典
趣旨一致
長
Pītiyā ca virāgā upekkhako ca vihāsiṁ, sato ca sampajāno sukhañca kāyena paṭisaṁvedesiṁ; yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja vihāsiṁ. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ. So
And with the fading away of rapture, I entered and remained in the third absorption, where I meditated with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. When my mind had become immersed in samādh
喜悦の退きゆくにつれて、我は第三禅定に入り、そこに留まった。かの禅定においては、捨（うば）を持し、念（ねん）に住し、正知（しょうち）を具えて、「捨あり念あり、楽に住す」と聖者たちの宣言するところの楽を、みずから体験しつつ瞑想した。また、楽と苦とを捨て去り、かつての喜びと悲しみを滅し尽くして、我は第四禅定に入り、そこに留まった。かの禅定においては、苦もなく楽もなく、清浄なる捨と念とを具えていた。心が三昧（さんまい）に深く沈潜したとき——
⚠ 自己責任論に誤解されやすい
正念
中部経典
趣旨一致
長
haranti maññe mano vanāni samādhiṁ alabhamānassa bhikkhuno’ti. Ayaṁ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkha
The forests seem to rob the mind of a mendicant who isn’t immersed in samādhi.’ This was the second knowledge, which I achieved in the middle 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. When my mind had become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending
「森林は、三昧に入っていない修行者の心を奪い去るように思われる」と。これが、夜の中更に私が証得した第二の智慧であった。無明は滅せられ、智慧が生じ；暗闇は滅せられ、光明が生じた――それは、精勤にして鋭敏にして堅固なる瞑想修行者に起こる如くに。かくして私の心が三昧に入り――清浄にして、明澄にして、無垢にして、諸々の煩悩を離れ、柔軟にして、堪能にして、安定にして、動揺なき状態となりし時――私はその心を漏尽の智慧へと向けたのであった。
⚠ 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
Thinamiddhaṁ pahāya vigatathinamiddho vihāsiṁ ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodhesiṁ. Uddhaccakukkuccaṁ pahāya anuddhato vihāsiṁ ajjhattaṁ, vūpasantacitto, uddhaccakukkuccā cittaṁ parisodhesiṁ. Vicikicchaṁ pahāya tiṇṇavicikiccho vihāsiṁ akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodhesiṁ. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasam
Giving up dullness and drowsiness, I meditated with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, I meditated without restlessness, my mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, I meditated having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. I gave up these five hindrances, corruptions of the heart
正念
中部経典
趣旨一致
長
“Evaṁ, bhante”ti kho āyasmā samiddhi bhagavato paccassosi. Bhagavā etadavoca: “Atītaṁ nānvāgameyya, ko jaññā maraṇaṁ suve; Na hi no saṅgaraṁ tena, mahāsenena maccunā. Evaṁvihāriṁ ātāpiṁ, ahorattamatanditaṁ; Taṁ ve bhaddekarattoti, santo ācikkhate munī”ti.
“Yes, sir,” Samiddhi replied. The Buddha said this: “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.”
正念
中部経典
趣旨一致
長
Atha kho āyasmā raṭṭhapālo ṭhitakova imā gāthā bhāsitvā yena rañño korabyassa migacīraṁ tenupasaṅkami; upasaṅkamitvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Atha kho rājā korabyo migavaṁ āmantesi: “sodhehi, samma migava, migacīraṁ uyyānabhūmiṁ; gacchāma subhūmiṁ dassanāyā”ti. “Evaṁ, devā”ti kho migavo rañño korabyassa paṭissutvā migacīraṁ sodhento addasa āyasmantaṁ raṭṭhapālaṁ aññatarasmiṁ rukkhamūle divāvihāraṁ nisinnaṁ. Disvāna yena rājā korabyo tenupasaṅkami; upasaṅkamitvā rājānaṁ korabya
Then Raṭṭhapāla, having spoke this verse while standing, went to King Koravya’s deer range and sat at the root of a tree for the day’s meditation. Then King Koravya addressed his gamekeeper, “My good gamekeeper, tidy up the park of the deer range. We will go to see the scenery.” “Yes, Your Majesty,” replied the gamekeeper. While tidying the deer range he saw Raṭṭhapāla sitting in meditation. Seeing this, he went to the king, and said, “The deer range is tidy, sire. And the gentleman named Raṭṭha
正念
中部経典
趣旨一致
長
“Katamo panāyye, samādhi, katame dhammā samādhinimittā, katame dhammā samādhiparikkhārā, katamā samādhibhāvanā”ti? “Yā kho, āvuso visākha, cittassa ekaggatā ayaṁ samādhi; cattāro satipaṭṭhānā samādhinimittā; cattāro sammappadhānā samādhiparikkhārā. Yā tesaṁyeva dhammānaṁ āsevanā bhāvanā bahulīkammaṁ, ayaṁ ettha samādhibhāvanā”ti. “Kati panāyye, saṅkhārā”ti? “Tayome, āvuso visākha, saṅkhārā— kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro”ti. “Katamo panāyye, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo c
“But ma’am, what is immersion? What things are the bases of immersion? What things are the prerequisites for immersion? What is the development of immersion?” “Unification of the mind is immersion. The four kinds of mindfulness meditation are the bases for immersion. The four right efforts are the prerequisites for immersion. The cultivation, development, and making much of these very same things is the development of immersion.” “How many processes are there?” “There are these three processes.
⚠ 自己責任論に誤解されやすい
正念
中部経典
趣旨一致
中
mahāsenena maccunā. Evaṁvihāriṁ ātāpiṁ, ahorattamatanditaṁ; Taṁ ve bhaddekarattoti, santo ācikkhate munī’ti. nappaṭikaṅkhe anāgataṁ; Yadatītaṁ pahīnaṁ taṁ, appattañca anāgataṁ. Paccuppannañca yo dhammaṁ, tattha tattha vipassati;
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, the future has not arrived; and any present phenomenon you clearly discern in every case.
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,
経典データの出典: SuttaCentral（CC0ライセンス）