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長部経典
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Taṁ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarāmi. Seyyathidaṁ—ekampi saṁvaṭṭavivaṭṭaṁ dvepi saṁvaṭṭavivaṭṭāni tīṇipi saṁvaṭṭavivaṭṭāni cattāripi saṁvaṭṭavivaṭṭāni pañcapi saṁvaṭṭavivaṭṭāni dasapi saṁvaṭṭavivaṭṭāni: “amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ ev
Why is that? Because by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I recollect my many kinds of past lives, with features and details. And what is the third ground on which they rely? Because of this I know: “The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigra
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長部経典
趣旨一致
長
‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisamaṁ. Taṁ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarāmi. Seyyathidaṁ—dasapi saṁvaṭṭavivaṭṭāni vīsampi saṁvaṭṭavivaṭṭāni tiṁsampi saṁvaṭṭavivaṭṭāni cattālīsampi saṁvaṭṭavivaṭṭāni: “amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo
‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise. Why is that? Because by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I recollect my many kinds of past lives, with features and details. And what is the fourth ground on which they
仕事
長部経典
趣旨一致
長
Katame dasa dhammā abhiññeyyā? Dasa nijjaravatthūni— sammādiṭṭhissa micchādiṭṭhi nijjiṇṇā hoti. Ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti. Sammāsaṅkappassa micchāsaṅkappo …pe… sammāvācassa micchāvācā … sammākammantassa micchākammanto … sammāājīvassa micchāājīvo … sammāvāyāmassa micchāvāyāmo … Ayampi dhammo nāthakaraṇo.
<em>What ten things should be directly known?</em> Ten grounds for wearing away. For one of right view, wrong view is worn away. And the many bad, unskillful qualities that arise because of wrong view are worn away. For one of right intention, wrong intention is worn away. … For one of right speech, wrong speech is worn away. … For one of right action, wrong action is worn away. … For one of right livelihood, wrong livelihood is worn away. … For one of right effort, wrong effort is worn away. …
⚠ 自己責任論に誤解されやすい
仕事
長部経典
趣旨一致
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Idhāvuso, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Idhāvuso, bhikkhu uppannaṁ bhadrakaṁ samādhinimittaṁ anurakkhati—aṭṭhikasaññaṁ, puḷuvakasaññaṁ, vinīlakasaññaṁ, vicchiddakasaññaṁ, uddhumātakasaññaṁ. Idaṁ vuccatāvuso, anurakkhaṇāpadhānaṁ. Cattāri ñāṇāni— dhamme ñāṇaṁ, anvaye ñāṇaṁ, pariye ñāṇaṁ, sammutiyā ñāṇaṁ. Aparānipi cattāri ñāṇāni— dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirod
A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. It’s when a mendicant preserves a meditation subject that’s a fine basis of immersion: the perception of a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, or a bloated corpse. This is called the effort to preserve. <em>Four knowledges:</em> knowledge of the teaching, inferential knowledge, knowledge of encompassing, and conventional knowledg
⚠ 出家者向けの文脈
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長部経典
趣旨一致
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Idhāvuso, ariyasāvako buddhe aveccappasādena samannāgato hoti: Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho, bhagavā’ti. Dhamme aveccappasādena samannāgato hoti: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. Saṅghe aveccappasādena saman
A noble disciple has experiential confidence in the Buddha: They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. ‘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.’ They have experiential confidence in the teaching: ‘The teaching is well explained by th
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長部経典
趣旨一致
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Catasso dhātuyo— pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu. Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Cattāro āhārā— kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ. Catasso viññāṇaṭṭhitiyo. Rūpūpāyaṁ vā, āvuso, viññāṇaṁ tiṭṭhamānaṁ tiṭṭhati rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjati; vedanūpāyaṁ vā āvuso … saññūpāyaṁ vā, āvuso …pe… saṅkhārūpā
<em>Four elements:</em> earth, water, fire, and air. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. <em>Four foods:</em> edible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth. <em>Four grounds for consciousness:</em> As long as consciousness continues, it gets involved with form, supported by form, established on form. And with a sprinkle of relishing, it grows, increases,
仕事
長部経典
趣旨一致
長
Cattāri agatigamanāni— chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati. Cattāro taṇhuppādā— Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. cīvarahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati; piṇḍapātahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati; senāsanahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati; itibhavābhavahetu vā,
<em>Four prejudices:</em> making decisions prejudiced by favoritism, hostility, stupidity, and cowardice. <em>Four things that give rise to craving:</em> 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 completed by development. Craving arises in a mendicant for the sake of robes, almsfood, lodgings, or rebirth in this or that state. <em>Four ways of practice:</em> painful pra
⚠ 出家者向けの文脈
仕事
長部経典
趣旨一致
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Cattāro oghā— kāmogho, bhavogho, diṭṭhogho, avijjogho. Cattāro yogā— kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo. Cattāro visaññogā— kāmayogavisaññogo, bhavayogavisaññogo, diṭṭhiyogavisaññogo, avijjāyogavisaññogo. Cattāro ganthā— Vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṁsaccābhiniveso kāyagantho. Cattāri upādānāni—
<em>Four floods:</em> the floods of sensuality, desire for rebirth, views, and ignorance. <em>Four yokes:</em> the yokes of sensuality, desire for rebirth, views, and ignorance. <em>Four unyokings:</em> unyoking from the yokes of sensuality, desire for rebirth, views, and ignorance. <em>Four ties:</em> They develop the basis of psychic power that has immersion due to energy, and active effort. the personal ties to covetousness, ill will, misapprehension of precepts and observances, and the insis
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長部経典
趣旨一致
長
Katamañcāvuso, saṁvarapadhānaṁ? Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. Sotena saddaṁ sutvā … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. kāyena phoṭṭhabbaṁ phusitvā … man
And what is the effort to restrain? When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue …
⚠ 出家者向けの文脈
仕事
長部経典
趣旨一致
長
Idaṁ vuccatāvuso, saṁvarapadhānaṁ. Katamañcāvuso, pahānapadhānaṁ? Idha, bhikkhave, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti; uppannaṁ byāpādavitakkaṁ …pe… uppannaṁ vihiṁsāvitakkaṁ …pe… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti. Idaṁ vuccatāvuso, pahānapadhānaṁ. Cattāro sammappadhānā. Katamañcāvuso, bhāvanāpadhānaṁ? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganiss
This is called the effort to restrain. And what is the effort to give up? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought that’s arisen, but gives it up, gets rid of it, eliminates it, and obliterates it. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them. This is called the effort to give up. <em>Four right efforts:</em> And what is the effort to develop? It’s when a mendicant d
⚠ 出家者向けの文脈
仕事
長部経典
趣旨一致
長
dhammavicayasambojjhaṅgaṁ bhāveti … vīriyasambojjhaṅgaṁ bhāveti … pītisambojjhaṅgaṁ bhāveti … passaddhisambojjhaṅgaṁ bhāveti … samādhisambojjhaṅgaṁ bhāveti … upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Idaṁ vuccatāvuso, bhāvanāpadhānaṁ. Katamañcāvuso, anurakkhaṇāpadhānaṁ? Tena kho pana samayena pāveyyakānaṁ mallānaṁ ubbhatakaṁ nāma navaṁ sandhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Assosuṁ kho p
investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. This is called the effort to develop. And what is the effort to preserve? Now at that time a new town hall named Ubbhaṭaka had recently been constructed for the Mallas of Pāvā. It had not yet been occupied by an ascetic or brahmin or any human at all. The Mallas of Pāvā also heard that the Buddha had arrived and was staying in Cunda’s
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イティヴッタカ
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Ekakanipāta Dutiyavagga Paṭhamasekhasutta Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: “Sekhassa, bhikkhave, bhikkhuno appattamānasassa anuttaraṁ yogakkhemaṁ patthayamānassa viharato ajjhattikaṁ aṅganti karitvā nāññaṁ ekaṅgampi samanupassāmi yaṁ evaṁ bahūpakāraṁ yathayidaṁ, bhikkhave, yoniso manasikāro. Yoniso, bhikkhave, bhikkhu manasi karonto akusalaṁ pajahati, kusalaṁ bhāvetī”ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati: “Yonisomanasikāro, dhammo sekhassa bhikkhuno; Natthañño evaṁ b
The Book of the Ones Chapter Two A Trainee (1st) This was said by the Buddha, the Perfected One: that is what I heard. “Taking into account interior factors, mendicants, I do not see a single one that is so very helpful as rational application of mind for a trainee mendicant who hasn’t achieved their heart’s desire, but lives aspiring to the supreme sanctuary from the yoke. A mendicant rationally applying the mind gives up the unskillful and develops the skillful.” The Buddha spoke this matter.
⚠ 出家者向けの文脈
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Dukanipāta Paṭhamavagga Ātāpīsutta Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: “Anātāpī, bhikkhave, bhikkhu anottāpī abhabbo sambodhāya, abhabbo nibbānāya, abhabbo anuttarassa yogakkhemassa adhigamāya. Ātāpī ca kho, bhikkhave, bhikkhu ottāpī bhabbo sambodhāya, bhabbo nibbānāya, bhabbo anuttarassa yogakkhemassa adhigamāyā”ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati: “Anātāpī anottāpī, kusīto hīnavīriyo; Yo thinamiddhabahulo, ahirīko anādaro; Abhabbo tādiso bhikkhu, phuṭṭhuṁ sambodhimu
The Book of the Twos Chapter One Keen This was said by the Buddha, the Perfected One: that is what I heard. “Mendicants, without being keen and prudent a mendicant can’t achieve awakening, extinguishment, and the supreme sanctuary from the yoke. But if a mendicant is keen and prudent they can achieve awakening, extinguishment, and the supreme sanctuary from the yoke.” The Buddha spoke this matter. On this it is said: “Neither keen nor prudent, lazy, lacking energy, full of dullness and drowsines
⚠ 出家者向けの文脈
仕事
クッダカパータ
趣旨一致
中
Yā ca nibbānasampatti, sabbametena labbhati. Mittasampadamāgamma, yonisova payuñjato; Vijjāvimuttivasībhāvo, sabbametena labbhati.
attaining extinguishment: through this they have it all. Relying on having good friends, rational application of effort, mastery of knowledge and freedom: through this they have it all.
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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。
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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
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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
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趣旨一致
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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
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