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仕事
中部経典
趣旨一致
長
No cetaṁ padaheyya, nayidaṁ saccamanupāpuṇeyya. Yasmā ca kho padahati tasmā saccamanupāpuṇāti. Tasmā saccānuppattiyā padhānaṁ bahukāran”ti. “Padhānassa pana, bho gotama, katamo dhammo bahukāro? “Padhānassa kho, bhāradvāja, tulanā bahukārā. “Tulanāya kho, bhāradvāja, ussāho bahukāro. “Ussāhassa kho, bhāradvāja, chando bahukāro. “Chandassa kho, bhāradvāja, dhammanijjhānakkhanti bahukārā. “Dhammanijjhānakkhantiyā kho, bhāradvāja, atthūpaparikkhā bahukārā. “Atthūpaparikkhāya kho, bhāradvāja, dhammad
If you don’t strive, you won’t arrive at the truth. You arrive at the truth because you strive. That’s why striving is helpful for arriving at the truth.” “But what quality is helpful for striving?” “Weighing up the teachings is helpful for striving … Zeal is helpful for weighing up the teachings … Enthusiasm is helpful for zeal … Acceptance of the teachings after deliberation is helpful for enthusiasm … Examining the meaning of the teachings is helpful for accepting them after deliberation … Re
仕事
中部経典
趣旨一致
長
Idha panānanda, ekacco puggalo idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti. Idhānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati yathāsamāhite citte dibbena cakkhunā
But some other individual here refrains from killing living creatures, stealing, committing sexual misconduct, or using speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, and have right view. Now, 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 it gives rise to clairvoyance that is purified and superhuman. With that clairvoyance they s
仕事
中部経典
趣旨一致
長
Tadādhimutto vimalo ca ketumā. Ketumbharāgo ca mātaṅgo ariyo, Athaccuto accutagāmabyāmako; Sumaṅgalo dabbilo supatiṭṭhito, Athassumegho anīgho sudāṭho; Asayho khemābhirato ca sorato. Durannayo saṅgho athopi ujjayo, Aparo muni sayho anomanikkamo; Ānando nando upanando dvādasa, Bhāradvājo antimadehadhārī.
then Adhimutta, and Ketumā the immaculate. Ketumbharāga, Mātaṅga, and Ariya, then Accuta, Accutagāma, and Byāmaka, Sumaṅgala, Dabbila, Supatiṭṭhita, then Assumegha, Anīgha, and Sudāṭha, Asayha, Khemābhirata, and Sorata. Durannaya, Saṅgha, and also Ujjaya, another sage, Sayha of peerless effort. There are twelve Ānandas, Nandas, and Upanandas, and Bhāradvāja, bearing his final body.
仕事
中部経典
趣旨一致
長
‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā, ramaṇīyā samantā ca gocaragāmo. Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti. So kho ahaṁ, rājakumāra, tattheva nisīdiṁ: ‘alamidaṁ padhānāyā’ti. Apissu maṁ, rājakumāra, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā. Seyyathāpi, rājakumāra, allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ. Atha puriso āgaccheyya uttarāraṇiṁ ādāya: ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṁ kiṁ maññasi, rāja
‘This park is truly delightful, a lovely grove with a flowing river that’s clean and charming, with smooth banks. And nearby there’s a village to resort to for alms. This is good enough for striving for a gentleman wanting to strive.’ So I sat down right there, thinking, ‘This is good enough for striving.’ And then these three similes, which were neither supernaturally inspired, nor learned before in the past, occurred to me. Suppose there was a green, sappy log, and it was lying in water. Then
仕事
中部経典
趣旨一致
長
Āraññikenāvuso, bhikkhunā abhidhamme abhivinaye yogo karaṇīyo. Santāvuso, āraññikaṁ bhikkhuṁ abhidhamme abhivinaye pañhaṁ pucchitāro. Sace, āvuso, āraññiko bhikkhu abhidhamme abhivinaye pañhaṁ puṭṭho na sampāyati, tassa bhavanti vattāro. ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā abhidhamme abhivinaye pañhaṁ puṭṭho na sampāyatī’ti— Tasmā āraññikena bhikkhunā abhidhamme abhivinaye yogo karaṇīyo. Āraññikenāvuso, bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tat
A wilderness monk should make an effort in regards to the teaching and training. There are those who will question a wilderness monk about the teaching and training. If he is stumped, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he is stumped by a question about the teaching and training?’ That’s why a wilderness monk should make an effort to learn the teaching and training. A wilderness monk should practice medi
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
仕事
中部経典
趣旨一致
長
Nāhaṁ, bhikkhave, ādikeneva aññārādhanaṁ vadāmi; api ca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti. Kathañca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti? Idha, bhikkhave, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṁ odahati, ohitasoto dhammaṁ suṇāti, sutvā dhammaṁ dhāreti, dhatānaṁ dhammānaṁ atthaṁ upaparikkhati, atthaṁ upaparikkhato dhammā nijjhānaṁ khamanti, dhammanijjhānakkhantiyā sati chando jāyati,
Mendicants, I don’t say that enlightenment is achieved right away. Rather, enlightenment is achieved by gradual training, progress, and practice. And how is enlightenment achieved by gradual training, progress, and practice? It’s when someone in whom faith has arisen approaches a teacher. They pay homage, actively listen, hear the teachings, remember the teachings, examine their meaning, and accept them after deliberation. Then enthusiasm springs up; they make an effort, weigh up, and persevere.
仕事
中部経典
趣旨一致
長
Katamo cāvuso, sammākammanto? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, ayaṁ vuccatāvuso: ‘sammākammanto’. Katamo cāvuso, sammāājīvo? Idhāvuso, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvikaṁ kappeti, ayaṁ vuccatāvuso: ‘sammāājīvo’. Katamo cāvuso, sammāvāyāmo? Idhāvuso, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti
And what is right action? Refraining from killing living creatures, stealing, and sexual misconduct. This is called right action. And what is right livelihood? 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’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 effor
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
仕事
中部経典
趣旨一致
長
yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena— sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi rissamāno khuppipāsāya mīyamāno; ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. Tassa ce, bhikkhave, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti. So socati kilamati paridevati urattāḷiṁ
arithmetic, accounting, calculating, farming, trade, raising cattle, archery, government service, or one of the professions. But they must face cold and heat, being hurt by the touch of flies, mosquitoes, wind, sun, and reptiles, and risking death from hunger and thirst. This is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures. That gentleman might try hard, strive, and make an effort, but fail to accrue money. If this happens, they s
算術、会計、計算、農業、商業、牧畜、弓術、官吏奉職、あるいはいずれかの職業に従事するのである。しかしながら彼らは、寒さと暑さに耐え、蠅、蚊、風、日光、および爬虫類の接触による苦痛を受け、飢えと渇きによる死の危険を冒さねばならない。これが現世において明らかなる欲楽の過患であり、欲楽によってもたらされる苦しみの集積である。かの人はいかに懸命に努め、励み、精進を尽くそうとも、財を積むことができぬ場合がある。そのような事態が生じた時、彼らは……
仕事
相応部経典
趣旨一致
長
“Cattārome, bhikkhave, iddhipādā bhāvitā bahulīkatā apārā pāraṁ gamanāya saṁvattanti. Katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, cittasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Ime kho, bhikkhave, cattāro iddhipādā bhāvitā bahulīkatā apārā pāraṁ gamanāya saṁvattantī”ti.
“Mendicants, when these four bases of psychic power are developed and cultivated they lead to going from the near shore to the far shore. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They develop the basis of psychic power that has immersion due to energy, and active effort. They develop the basis of psychic power that has immersion due to mental development, and active effort. They develop the basis of psychic powe
比丘たちよ、この四つの神足が修習され、鍛錬されるならば、此岸より彼岸へと渡ることへと導かれる。いかなる四つであるか。ここに比丘が、欲三昧と勤行とを具えた神足を修習する。精進三昧と勤行とを具えた神足を修習する。心三昧と勤行とを具えた神足を修習する。観三昧と勤行とを具えた神足を修習する。
⚠ 出家者向けの文脈
仕事
相応部経典
趣旨一致
長
“Cattārome, bhikkhave, iddhipādā. Katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhi …pe… cittasamādhi …pe… vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Ime kho, bhikkhave, cattāro iddhipādā. Imesaṁ kho, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā tathāgato ‘arahaṁ sammāsambuddho’ti vuccatī”ti.
“Mendicants, there are these four bases of psychic power. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. These are the four bases of psychic power. It is because he has developed and cultivated these four bases of psychic power that the Realized One is called ‘the perfected one, the fully awakened Buddha’.”
「比丘たちよ、四つの神足がある。いかなる四つか。すなわち、比丘が意欲に基づく三昧と勤行を具えた神足を修し、精進に基づく三昧と勤行を具えた神足を修し、心に基づく三昧と勤行を具えた神足を修し、観察に基づく三昧と勤行を具えた神足を修すことである。これらが四つの神足である。如来がこの四神足を修習し、多修したるがゆえに、如来は『阿羅漢にして正等覚者たる仏陀』と称されるのである。」
⚠ 出家者向けの文脈
仕事
相応部経典
趣旨一致
長
Sāvatthinidānaṁ. yathā divā tathā rattiṁ, yathā rattiṁ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti’. “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘ko nu kho hetu, ko paccayo iddhipādabhāvanāyā’ti? Tassa mayhaṁ, bhikkhave, etadahosi: ‘idha bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṁ saṅkhitto bhavissati, na ca bahid
At Sāvatthī. as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance. “Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘What’s the cause, what’s the reason for the development of the bases of psychic power?’ Then it occurred to me: ‘It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They think: “My enthusias
サーヴァッティーにて。昼のごとく、また夜のごとく。夜のごとく、また昼のごとく。かくして、開かれ曇りなき心をもって、彼らは光輝に満ちた心を修め育てるのである。
「比丘たちよ、我が覚りの前、——まだ覚りを得ず、されど覚りを求めて努め励んでいた頃——我はかく思念した。『何が因であり、何が縁であって、神通の基盤の修習がなされるのであろうか』と。
そのとき、我にかく思い浮かんだ。『比丘が、意欲を縁とする三昧と積極的な精進とを具えた神通の基盤を修習するとき、それが因となるのである。その比丘はかく思念する。「我が意欲は——』」
⚠ 出家者向けの文脈
仕事
相応部経典
趣旨一致
長
“Chandañce, bhikkhave, bhikkhu nissāya labhati samādhiṁ, labhati cittassa ekaggataṁ— ayaṁ vuccati chandasamādhi. So 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 uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Uppannānaṁ kusalānaṁ dhammāna
“Mendicants, if a mendicant depends on enthusiasm in order to gain immersion, gain unification of mind, this is called immersion due to enthusiasm. They generate enthusiasm, try, make an effort, exert the mind, and strive 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 enthusiasm, try, make an effort, exert the mind, and strive so that skillful q
比丘たちよ、もし比丘が三昧を得んがために、心の統一を得んがために、熱意に依るならば、これを熱意に基づく三昧と呼ぶ。彼は熱意を起こし、励み、努力し、心を奮い起こし、精進して、未だ生じていない悪しき不善の法が生じることなからしめる。彼は熱意を起こし、励み、努力し、心を奮い起こし、精進して、既に生じたる悪しき不善の法を断じ捨てる。彼は熱意を起こし、励み、努力し、心を奮い起こし、精進して、善の法を……
⚠ 出家者向けの文脈
仕事
相応部経典
趣旨一致
長
Tatra kho bhagavā bhikkhū āmantesi: “Taṁ kiṁ maññatha, bhikkhave, katamesaṁ dhammānaṁ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṁmahiddhiko evaṁmahānubhāvo”ti? “Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā …pe… “catunnaṁ kho, bhikkhave, iddhipādānaṁ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṁmahiddhiko evaṁmahānubhāvo. Katamesaṁ catunnaṁ? cittasamādhi … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— iti me vīmaṁsā na ca atilīnā bhavissati, na ca atippaggahitā bhavi
There the Buddha addressed the mendicants: “What do you think, mendicants? What things has the mendicant Moggallāna developed and cultivated so as to have such power and might?” “Our teachings are rooted in the Buddha. He is our guide and our refuge. …” “The mendicant Moggallāna has become so powerful and mighty by developing and cultivating the four bases of psychic power. What four? mental development … inquiry, and active effort. He thinks: ‘My inquiry won’t be too lax or too tense. And it’ll
彼処にて、世尊は比丘たちに告げられた。「比丘たちよ、汝らはいかに思うか。モッガラーナ比丘は、いかなる法を修習し、いかなる法を培うことによって、かくも大いなる神通力と威神力を具えるに至ったのであるか。」「世尊よ、私どもの教法は仏陀を根本と致します。仏陀は私どもの導師にして帰依処にございます。……」「モッガラーナ比丘は、四神足を修習し培うことによって、かくも大いなる神通力と威神力を具えるに至ったのである。その四つとは何か。心の修定……尋求、そして精勤の励行である。彼はかく思惟する。『わが尋求は、弛緩に過ぎることなく、また緊張に過ぎることもなかるべし。そして……』
⚠ 出家者向けの文脈
仕事
相応部経典
趣旨一致
中
“Niddā tandī vijambhitā, Aratī bhattasammado; Etena nappakāsati, Ariyamaggo idha pāṇinan”ti. “Niddaṁ tandiṁ vijambhitaṁ, Aratiṁ bhattasammadaṁ; Vīriyena naṁ paṇāmetvā, Ariyamaggo visujjhatī”ti.
“Sleepiness, sloth, and yawning, discontent, and grogginess after eating: because of this the noble path doesn’t shine for creatures here.” “Sleepiness, sloth, and yawning, discontent, and grogginess after eating: when this is energetically fended off, the noble path is purified.”
「眠気、懈怠、あくび、不満、そして食後の混濁——これらのゆえに、聖なる道はここなる衆生のために輝くことがない。」
「眠気、懈怠、あくび、不満、そして食後の混濁——これらを精進をもって退け払うとき、聖道はまさに清浄となる。」
仕事
相応部経典
趣旨一致
短
“Āraddhavīriyo ca hoti, paññavā ca hoti …pe….
“… They’re faithful, conscientious, prudent, energetic, and wise. …”
「……彼女たちは信心深く、恥を知り、慎み深く、精進を怠らず、そして智慧を具えている。……」
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相応部経典
趣旨一致
長
Ekamantaṁ ṭhito kho veṇḍu devaputto bhagavato santike imaṁ gāthaṁ abhāsi: “Sukhitāva te manujā, sugataṁ payirupāsiya; Yuñjaṁ gotamasāsane, appamattā nu sikkhare”ti. “Ye me pavutte siṭṭhipade, (veṇḍūti bhagavā) Anusikkhanti jhāyino; Kāle te appamajjantā, Na maccuvasagā siyun”ti.
Standing to one side, the godling Vishnu spoke this verse in the Buddha’s presence: “Happy are the men who pay homage to the Holy One! They apply themselves to Gotama’s instructions, diligently training.” “Those who practice absorption <j>in accord with the training”, said the Buddha to Vishnu, “in the way of teaching I’ve proclaimed, diligent while there is still time; they won’t fall under the sway of Death.”
傍らに立ちて、天神ヴィシュヌは世尊の御前にてこの偈を説きたり。
「聖者を礼拝する人々は幸いなり。彼らはゴータマの教えに従い、精励して修行に励む。」
「修行の道に則り禅定を修める者たちは」と、世尊はヴィシュヌに向かいて説きたまえり。「我が説きし法の道において、なお時のある間に精進する者たちは、死魔の支配に堕することなからん。」
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Sāvatthiyaṁ viharati. “Dhātusova …pe… ahirikā ahirikehi saddhiṁ saṁsandanti samenti, anottappino anottappīhi saddhiṁ saṁsandanti samenti, duppaññā duppaññehi saddhiṁ saṁsandanti samenti; hirimanā hirimanehi saddhiṁ saṁsandanti samenti, ottappino ottappīhi saddhiṁ saṁsandanti samenti, paññavanto paññavantehi saddhiṁ saṁsandanti samenti …pe…. Ahirikā ahirikehi saddhiṁ saṁsandanti samenti, appassutā appassutehi saddhiṁ saṁsandanti samenti, duppaññā duppaññehi saddhiṁ saṁsandanti samenti; hirimanā h
At Sāvatthī. “Mendicants, sentient beings join together and converge because of an element: the unconscientious with the unconscientious … imprudent … witless. The conscientious with the conscientious … prudent … wise. … shameless … unlearned … witless. The conscientious with the conscientious … learned … wise. … shameless … lazy … witless. The conscientious with the conscientious … energetic … wise. … shameless … unmindful … witless. The conscientious with the conscientious … mindful … wise.”
舎衛城にて。「比丘たちよ、有情の衆生は元素に従いて相集い、相合するものなり。無慚なる者は無慚なる者と…無慮なる者は無慮なる者と…無智なる者は無智なる者と相集うなり。慚ある者は慚ある者と…慮ある者は慮ある者と…智ある者は智ある者と相集うなり。…無愧なる者は無愧なる者と…無聞なる者は無聞なる者と…無智なる者は無智なる者と相集うなり。慚ある者は慚ある者と…多聞なる者は多聞なる者と…智ある者は智ある者と相集うなり。…無愧なる者は無愧なる者と…懈怠なる者は懈怠なる者と…無智なる者は無智なる者と相集うなり。慚ある者は慚ある者と…精進なる者は精進なる者と…智ある者は智ある者と相集うなり。…無愧なる者は無愧なる者と…失念なる者は失念なる者と…無智なる者は無智なる者と相集うなり。慚ある者は慚ある者と…正念なる者は正念なる者と…智ある者は智ある者と相集うなり。」
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Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā ca ānando āyasmā ca bhaddo pāṭaliputte viharanti kukkuṭārāme. Atha kho āyasmā bhaddo sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā bhaddo āyasmantaṁ ānandaṁ etadavoca: “‘Abrahmacariyaṁ, abrahmacariyan’ti, āvuso ānanda, vuccati. micchādiṭṭhi …pe… micchāsamādhī”ti. Katamaṁ nu kho, āvuso, abrahmacariyan”ti?
So I have heard. At one time the venerables Ānanda and Bhadda were staying near Pāṭaliputta, in the Chicken Monastery. Then in the late afternoon, Venerable Bhadda came out of retreat, went to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda: “Reverend, they speak of this thing called ‘not the spiritual path’. wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, w
このように私は聞いた。あるとき、尊者アーナンダと尊者バッダは、パータリプッタの近く、鶏林僧院に滞在していた。そのころ、夕暮れ時に、尊者バッダは禅定から出て、尊者アーナンダのもとへと赴き、互いに挨拶を交わした。挨拶と丁寧な言葉を交わし終えると、彼は傍らに座して、アーナンダにこう申し上げた。「尊者よ、人々は『非梵道』と呼ばれるものについて語ります。邪見、邪思惟、邪語、邪業、邪命、邪精進、邪
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Sāvatthinidānaṁ. sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā …pe… jivhāviññeyyā rasā …pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā— ime kho, uttiya, pañca kāmaguṇā vuttā mayā. Imesaṁ kho, uttiya, pañcannaṁ kāmaguṇānaṁ pahānāya ariyo aṭṭhaṅgiko maggo bhāvetabbo. Katamo ariyo aṭṭhaṅgiko maggo? Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. Imesaṁ kho, uttiya, pañcannaṁ kāmaguṇānaṁ pahānāya ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti. Atha kho āyasmā uttiyo yena bhagavā
At Sāvatthī. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation that I’ve spoken of. The noble eightfold path should be developed to give up these five kinds of sensual stimulation. What is the noble eightfold path? It is right view, right thought, right speech, right action, right livelihood, right effort, right mindf
舎衛城にて。
耳によって知られる声、鼻によって知られる香、舌によって知られる味、身によって知られる触——これらは好ましく、望ましく、快く、愉悦に満ち、欲情を誘い、心を惑わすものである。これらが、われが説きし五種の欲妙（よくみょう）である。この五種の欲妙を捨断するために、八聖道（はっしょうどう）を修習すべきである。
では、八聖道とは何か。すなわち、正見・正思惟・正語・正業・正命・正精進・正念——これである。
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Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: “Mayhaṁ kho, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttarā vimutti anuppattā, anuttarā vimutti sacchikatā. Tumhepi, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttaraṁ vimuttiṁ anupāpuṇātha, anuttaraṁ vimuttiṁ sacchikarothā”ti. Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅka
So I have heard. At one time the Buddha was staying near Varanasi, in the deer park at Isipatana. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this: “Mendicants, I have attained and realized supreme freedom through rational application of mind and rational right effort. You too should attain and realize supreme freedom through rational application of mind and rational right effort.” Then Māra the Wicked went up to the Buddha and addresse
如是我聞。ある時、世尊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。そこで世尊は比丘たちに呼びかけられた。「比丘たちよ。」「世尊よ」と彼らは答えた。世尊はかく説かれた。「比丘たちよ、我は如理作意と如理正精進とによって、無上の解脱を証得し、現証した。汝らもまた、如理作意と如理正精進とによって、無上の解脱を証得し、現証すべきである。」するとその時、悪魔波旬が世尊のもとに近づき、世尊に語りかけた——
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