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仕事
ダンマパダ（法句経）
趣旨一致
中
Yo sahassaṁ sahassena, saṅgāme mānuse jine; Ekañca jeyyamattānaṁ, sa ve saṅgāmajuttamo.
The supreme conqueror is not he who conquers a million men in battle, but he who conquers a single man: himself.
たとえ百万の敵を戦場にて打ち破ろうとも、それは真の勝利とは言えぬ。ただ己(おのれ)一人を克服(こくふく)せし者こそ、まことの意味における無上(むじょう)の勝者(しょうじゃ)なのである。
仕事
ダンマパダ（法句経）
趣旨一致
中
Attā have jitaṁ seyyo, yā cāyaṁ itarā pajā; Attadantassa posassa, niccaṁ saññatacārino.
It is surely better to conquer oneself than all those other folk. When a person has tamed themselves, always living restrained,
たとえ他のすべての者に打ち勝つよりも、自らに打ち勝つことこそが、はるかに勝れたことである。自己を調伏（ちょうぶく）し、常に律（りつ）をもって生きる者は、
仕事
ダンマパダ（法句経）
趣旨一致
中
Māse māse sahassena, yo yajetha sataṁ samaṁ; Ekañca bhāvitattānaṁ, muhuttamapi pūjaye; Sāyeva pūjanā seyyo, yañce vassasataṁ hutaṁ.
Rather than a thousandfold sacrifice, every month for a full century, it’s better to honor for a single hour one who has developed themselves. That offering is better than the hundred year sacrifice.
たとえ百年にわたり、月ごとに千たびの供犠（くぎ）を捧げようとも、己を磨き修めたる者を、ただ一時（ひととき）敬い供養（くよう）することの方が、遥かに勝れり。かかる帰依（きえ）の功徳（くどく）は、百年の祭祀（さいし）にも優るものなり。
仕事
ダンマパダ（法句経）
趣旨一致
中
Yo ca vassasataṁ jantu, aggiṁ paricare vane; Ekañca bhāvitattānaṁ, muhuttamapi pūjaye; Sāyeva pūjanā seyyo, yañce vassasataṁ hutaṁ.
Rather than serve the sacred flame in the forest for a hundred years, it’s better to honor for a single hour a personage who has developed themselves. That offering is better than the hundred year sacrifice.
たとえ森の中で百年にわたり聖なる火を祀（まつ）り続けるとも、みずからを修め高めた人（ひと）を、ただ一時（ひととき）なりとも敬い供養（くよう）する方が、はるかに勝（まさ）れり。その一なる布施（ふせ）は、百年の祭祀（さいし）にも優（まさ）るものなり。
仕事
ダンマパダ（法句経）
趣旨一致
中
Yaṁ kiñci yiṭṭhaṁ va hutaṁ va loke, Saṁvaccharaṁ yajetha puññapekkho; Sabbampi taṁ na catubhāgameti, Abhivādanā ujjugatesu seyyo.
Whatever sacrifice or offering in the world a seeker of merit may make for a year, none of it is worth a quarter of bowing to the sincere.
功徳（くどく）を求める者が一年の間、世において行ういかなる祭祀（さいし）や供養（くよう）も、その全ては、誠実なる者への一度の礼拝（らいはい）の四分の一にも値しない。
仕事
ダンマパダ（法句経）
趣旨一致
中
Abhivādanasīlissa, niccaṁ vuḍḍhāpacāyino; Cattāro dhammā vaḍḍhanti, āyu vaṇṇo sukhaṁ balaṁ.
For one in the habit of bowing, always honoring the elders, four blessings grow: lifespan, beauty, happiness, and strength.
礼拝（らいはい）を習いとし、常に長老（ちょうろう）を敬い奉る者には、四つの福徳（ふくとく）が増し栄える。すなわち、寿命（じゅみょう）と、美貌（びぼう）と、安楽（あんらく）と、力（ちから）とである。
仕事
ダンマパダ（法句経）
趣旨一致
中
Yo ca vassasataṁ jīve, dussīlo asamāhito; Ekāhaṁ jīvitaṁ seyyo, sīlavantassa jhāyino.
Better to live a single day ethical and absorbed in meditation than to live a hundred years unethical and lacking immersion.
たとえ百年の命を得ようとも、戒（かい）を破り禅定（ぜんじょう）に入ることなく生きるよりも、戒を守り瞑想（めいそう）に深く沈潜して一日を生きる方が、はるかに勝れり。
仕事
ダンマパダ（法句経）
趣旨一致
中
Yo ca vassasataṁ jīve, duppañño asamāhito; Ekāhaṁ jīvitaṁ seyyo, paññavantassa jhāyino.
Better to live a single day wise and absorbed in meditation than to live a hundred years witless and lacking immersion.
たとえ百年を生きようとも、愚かにして禅定（ぜんじょう）に入ること能わざる者は、智慧（ちえ）をもって瞑想（めいそう）に深く沈潜する一日の命に、遠く及ばざるなり。
仕事
ダンマパダ（法句経）
趣旨一致
中
Yo ca vassasataṁ jīve, kusīto hīnavīriyo; Ekāhaṁ jīvitaṁ seyyo, vīriyamārabhato daḷhaṁ.
Better to live a single day energetic and strong, than to live a hundred years lazy and lacking energy.
たとえ百年の命を生きようとも、怠惰（たいだ）にして精進（しょうじん）の力なき者よりも、精力（せいりょく）溢れ勇猛（ゆうもう）に励む一日の命こそ、遥かに勝れり。
仕事
ダンマパダ（法句経）
趣旨一致
中
Yo ca vassasataṁ jīve, apassaṁ udayabbayaṁ; Ekāhaṁ jīvitaṁ seyyo, passato udayabbayaṁ.
Better to live a single day seeing rise and fall than to live a hundred years blind to rise and fall.
たとえ百年を生きようとも、生滅(しょうめつ)の理(ことわり)を見ることなく盲いて過ごすよりは、ただ一日なりとも、生滅を明(あきら)かに見て生きることの方が、遥かに勝(まさ)れり。
仕事
ダンマパダ（法句経）
趣旨一致
中
Yo ca vassasataṁ jīve, apassaṁ amataṁ padaṁ; Ekāhaṁ jīvitaṁ seyyo, passato amataṁ padaṁ.
Better to live a single day seeing the state free of death than to live a hundred years blind to the state free of death.
たとえ百年を生きようとも、死を免れた境地(さとり)を見ることなく過ごすならば、それはいかほどのことがあろうか。死を免れた不死(ふし)の境地をただ一日なりとも見て生きることの方が、遥かに勝れているのである。
仕事
ダンマパダ（法句経）
趣旨一致
中
Yo ca vassasataṁ jīve, apassaṁ dhammamuttamaṁ; Ekāhaṁ jīvitaṁ seyyo, passato dhammamuttamaṁ.
Better to live a single day seeing the supreme teaching than to live a hundred years blind to the supreme teaching.
たとえ百年を生きようとも、最上の教えを見ることなくして盲（めしい）のごとく過ごすよりは、ただ一日を生きるとも、最上の法（ダンマ）を見て過ごす方が、はるかに勝（まさ）れり。
仕事
長部経典
趣旨一致
長
Samatho ca vipassanā ca. Samathanimittañca paggahanimittañca. Paggaho ca avikkhepo ca. Sīlavipatti ca diṭṭhivipatti ca. Katame dve? Sīlasampadā ca diṭṭhisampadā ca. Sīlavisuddhi ca diṭṭhivisuddhi ca. Diṭṭhivisuddhi kho pana yathā diṭṭhissa ca padhānaṁ. Saṁvego ca saṁvejanīyesu ṭhānesu saṁviggassa ca yoniso padhānaṁ. Asantuṭṭhitā ca kusalesu dhammesu appaṭivānitā ca padhānasmiṁ.
Serenity and discernment. The basis of serenity and the basis of exertion. Exertion, and not being scattered. Failure in ethics and failure in view. What are the teachings grouped by two? Accomplishment in ethics and accomplishment in view. Purification of ethics and purification of view. Purification of view and making an effort in line with that view. Inspiration, and making a suitable effort when inspired by inspiring places. To never be content with skillful qualities, and to never stop tryi
仕事
長部経典
趣旨一致
長
vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. So imesaṁ catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. Idaṁ kho, bhikkhave, bhikkhuno āyusmiṁ. Atha kho, bhikkhave, rājā daḷhanemi bahunnaṁ vassānaṁ bahunnaṁ vassasatānaṁ bahunnaṁ vassasahassānaṁ accayena aññataraṁ purisaṁ āmantesi: Bhuttā kho pana me mānusakā kāmā, samayo dāni me dibbe kāme pariyesituṁ. Ehi tvaṁ, tāta kumāra, imaṁ samuddapariyantaṁ pathaviṁ paṭipajja. Ahaṁ pana kesam
They develop the basis of psychic power that has immersion due to inquiry, and active effort. Having developed and cultivated these four bases of psychic power they may, if they wish, live for the proper lifespan or what’s left of it. This is long life for a mendicant. Then, after many years, many hundred years, many thousand years had passed, King Daḷhanemi addressed one of his men, I have enjoyed human pleasures. Now it is time for me to seek heavenly pleasures. Come, dear prince, rule this la
⚠ 出家者向けの文脈
仕事
長部経典
趣旨一致
長
Saṁvegamāpādu samecca gopakaṁ. ‘Handa viyāyāma byāyāma, Mā no mayaṁ parapessā ahumhā’; Tesaṁ duve vīriyamārabhiṁsu, Saṅghañcupaṭṭhāsiṁ pasannacittā. Anussaraṁ gotamasāsanāni. Idheva cittāni virājayitvā, Kāmesu ādīnavamaddasaṁsu; Te kāmasaṁyojanabandhanāni, Pāpimayogāni duraccayāni.
comprehending Gopaka, <j>they were struck with urgency. “Let’s strive, let’s try hard— we won’t serve others any more!” Two of them roused up energy, and I faithfully served the Saṅgha. recalling the Buddha’s instructions. Right away they became dispassionate, seeing the drawbacks in sensual pleasures. The fetters and bonds of sensual pleasures— the ties of the Wicked One so hard to break—
仕事
長部経典
趣旨一致
長
Ayaṁ dutiyo sassatavādo. Puna caparaṁ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati. Seyyathidaṁ—dasapi saṁvaṭṭavivaṭṭāni vīsampi saṁvaṭṭavivaṭṭāni tiṁsampi saṁvaṭṭavivaṭṭāni cattālīsampi saṁvaṭṭavivaṭṭāni, ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukk
This is the second eternalist doctrine. Furthermore, 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 they recollect their past lives for as many as forty eons of the expansion and contraction of the cosmos, with features and details. There are these three eternalist doctrines. They say, ‘I know that in the past the cosmos expanded or contracted. I don’t know whether in the f
仕事
長部経典
趣旨一致
長
etadānuttariyaṁ, bhante, sassatavādesu. Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati. Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni, ‘amutrāsiṁ evaṁnāmo
This is unsurpassable when it comes to eternalist doctrines. Firstly, 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 they recollect many hundreds of thousands of past lives, with features and details. They say, ‘I know that in the past the cosmos expanded or contracted. I don’t know whether in the future the cosmos will expand or contract. The self and the cosmos are eterna
仕事
長部経典
趣旨一致
長
Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati. Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe, ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhad
It’s when 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 they recollect their many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I wa
仕事
長部経典
趣旨一致
長
Atikkamma ca purisassa chavimaṁsalohitaṁ aṭṭhiṁ paccavekkhati. Purisassa ca viññāṇasotaṁ pajānāti, ubhayato abbocchinnaṁ idha loke appatiṭṭhitañca paraloke appatiṭṭhitañca. Ayaṁ catutthā dassanasamāpatti. Catasso imā, bhante, dassanasamāpattiyo. Etadānuttariyaṁ, bhante, dassanasamāpattīsu. Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte imameva kāyaṁ uddhaṁ pādatalā
Going further, they examine a person’s bones with skin, flesh, and blood. They understand of a person that their stream of consciousness is consistent on both sides: not established in either this world or the next. This is the fourth attainment of vision. There are these four attainments of vision. This is unsurpassable when it comes to attainments of vision. Firstly, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an
⚠ 自己責任論に誤解されやすい
仕事
長部経典
趣旨一致
長
Idha, bhikkhave, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvitaṁ kappeti. Ayaṁ vuccati, bhikkhave, sammāājīvo. Katamo ca, bhikkhave, sammāvāyāmo? Ayameva ariyo aṭṭhaṅgiko maggo seyyathidaṁ— Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; anuppannānaṁ kusalānaṁ dhammānaṁ upp
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 is simply this noble eightfold path, that is: 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 effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate en
⚠ 出家者向けの文脈
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