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パーリ仏典および大乗経典から10,000以上の偈句を収録したデータベースです。18経典からテーマ別・経典別に検索でき、パーリ語原文と英訳が付いています。

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AIブッダ禅とは何ですか？

仏教経典10,000偈句以上のRAGデータベースから、あなたの悩みに合った教えをAIが選び、経典名・偈番号の出典を明記して届けるサービスです。LINEとiOSアプリで無料利用できます。

「智慧」に関する仏教経典の教え — AIブッダ禅経典データベース

智慧長部経典趣旨一致長

Atha kho brāhmaṇo pokkharasāti bhagavantaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, māṇavakāpi bhikkhusaṅghaṁ. Atha kho brāhmaṇo pokkharasāti bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnassa kho brāhmaṇassa pokkharasātissa bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ sīlakathaṁ saggakathaṁ; kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. Yadā bhagavā aññāsi brāhmaṇaṁ pokkharasātiṁ k

Then Pokkharasāti served and satisfied the Buddha with his own hands with delicious fresh and cooked foods, while his young students served the Saṅgha. When the Buddha had eaten and washed his hand and bowl, Pokkharasāti took a low seat and sat to one side. Then the Buddha taught him step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when the Buddha knew that Pokkharasāti’s

導線タグ: 罪悪感

⚠ 出家者向けの文脈

智慧長部経典趣旨一致長

長部経典（DN15 §15.2–17.3）

Vinicchayo ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso vinicchaye asati vinicchayanirodhā api nu kho chandarāgo paññāyethā”ti? “No hetaṁ, bhante”. “Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo chandarāgassa, yadidaṁ vinicchayo. ‘Lābhaṁ paṭicca vinicchayo’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā lābhaṁ paṭicca vinicchayo. Lābho ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sa

Suppose there were totally and utterly no evaluation for anyone anywhere. When there’s no evaluation at all, with the cessation of evaluation, would desire and lust still be found?” “No, sir.” “That’s why this is the cause, source, origin, and reason of desire and lust, namely evaluation. ‘Gaining material things gives rise to evaluation’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no gaining of material things for anyone anywhere. W

智慧長部経典趣旨一致長

長部経典（DN25 §20.10–21.1）

Ayaṁ kho so, bhante, bhagavā arahaṁ sammāsambuddho idhānuppatto, aparisāvacaraṁ pana naṁ karotha, gokāṇaṁ pariyantacāriniṁ karotha, ekapañheneva naṁ saṁsādetha, tucchakumbhīva naṁ orodhethā”ti. Evaṁ vutte, nigrodho paribbājako tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. “aññadatthu kho dānime aññatitthiyā paribbājakā bhagavato bhāsitaṁ sussūsanti, sotaṁ odahanti, aññācittaṁ upaṭṭhāpentī”ti. Atha nigrodhaṁ paribbājakaṁ etadavoca: “iti kho, bhante nigrodha, yaṁ ma

Now the Blessed One, perfected and fully awakened, has arrived here. Why don’t you send him out of the assembly to the periphery like a one-eyed cow? Why don’t you sink him with just one question? Why don’t you roll him over and wrap him up like a hollow pot?” When he said this, Nigrodha sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say. “Obviously, now these wanderers want to listen to what the Buddha says. They’re actively listening and trying to understand!” S

智慧長部経典趣旨一致長

長部経典（DN3 §2.22.1–2.3.1）

Atha kho brāhmaṇo pokkharasāti diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ, bho gotama, saputt

Then Pokkharasāti saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha, “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, just so has the worthy Gotama made the Teaching clear i

智慧長部経典趣旨一致長

長部経典（DN19 §45.4–46.12）

Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi: “kusalo kho ahaṁ diṭṭhadhammikānaṁ atthānaṁ, aññepi maṁ diṭṭhadhammikaṁ atthaṁ pucchanti. Yannūnāhaṁ brahmānaṁ sanaṅkumāraṁ samparāyikaññeva atthaṁ puccheyyan”ti. Atha kho, bho, mahāgovindo brāhmaṇo brahmānaṁ sanaṅkumāraṁ gāthāya ajjhabhāsi: “Pucchāmi brahmānaṁ sanaṅkumāraṁ, Kaṅkhī akaṅkhiṁ paravediyesu; “‘Hitvā mamattan’ti ahaṁ, bhoto, ājānāmi. Āmagandhe ca kho ahaṁ, bhoto, bhāsamānassa na ājānāmi. Ke āmagandhā manujesu brahme, Ete avidvā idh

Then he thought, “I’m skilled in what is beneficial for this life, and others even ask me about it. Why don’t I ask the Divinity about the benefit that specifically applies to lives to come?” So he addressed the divinity Sanaṅkumāra in verse: “I’m in doubt, so I ask the Divinity—<j>who is free of doubt— about things one may learn from another. “Sir, I understand what ‘giving up possessiveness’ means. But I don’t understand what you say about putrefaction. What among mankind, O the Divinity, is p

智慧長部経典趣旨一致長

長部経典（DN25 §21.10–21.5）

“Sutaṁ metaṁ, bhante. Paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: ‘ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, na evaṁ su te bhagavanto saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṁ tiracchānakathaṁ anuyuttā viharanti. seyyathāpāhaṁ etarahi sācariyako. Evaṁ su te bhagavanto araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, seyyathāpi bhagavā etarahī’”ti. “Tassa te

“I have heard that wanderers of the past who were elderly and senior, said that when the perfected ones, the fully awakened Buddhas of the past came together, they didn’t make an uproar, like I do in my tradition these days. They said that the Buddhas of the past frequented remote lodgings in the wilderness, like the Buddha does these days.” “Nigrodha, you are a sensible and mature man. Did it not occur to you: ‘The Blessed One is awakened, tamed, serene, crossed over, and quenched. And he teach

⚠ 出家者向けの文脈

智慧長部経典趣旨一致長

長部経典（DN25 §21.6–22.14）

‘ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, evaṁ su te bhagavanto saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṁ tiracchānakathaṁ anuyuttā viharanti. Seyyathāpi tvaṁ etarahi sācariyako. Udāhu, evaṁ su te bhagavanto araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, seyyathāpāhaṁ etarahī’”ti. 5. Brahmacariyapariyosānasacchikiriyā Evaṁ vutte, nigrodho paribbājako bhagavantaṁ etadavoca: Tiṭṭhan

when the perfected ones, the fully awakened Buddhas of the past came together, they made an uproar, a colossal racket as they sat and talked about all kinds of low topics, like you do in your tradition these days? Or did they say that the Buddhas frequented remote lodgings in the wilderness and the forest that are quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat, like I do these days?” 5. The Culmination of the Spiritual Path Nigrodha said, Let alon

⚠ 出家者向けの文脈

智慧長部経典趣旨一致長

長部経典（DN33 §1.10.16–1.10.24）

Tayo akusalasaṅkappā— kāmasaṅkappo, byāpādasaṅkappo, vihiṁsāsaṅkappo. Tayo kusalasaṅkappā— nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo. Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. Tisso akusalasaññā— kāmasaññā, byāpādasaññā, vihiṁsāsaññā. Tisso kusalasaññā— nekkhammasaññā, abyāpādasaññā, avihiṁsāsaññā. Tisso akusaladhātuyo—

Three unskillful intentions: sensuality, malice, and cruelty. Three skillful intentions: renunciation, good will, and harmlessness. You should all recite these in concert. Three unskillful perceptions: sensuality, malice, and cruelty. Three skillful perceptions: renunciation, good will, and harmlessness. Three unskillful elements:

智慧長部経典趣旨一致長

長部経典（DN15 §20.1–20.9）

‘Nāmarūpapaccayā phasso’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā nāmarūpapaccayā phasso. “Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo phassassa, yadidaṁ nāmarūpaṁ. Yehi, ānanda, ākārehi yehi liṅgehi yehi nimittehi yehi uddesehi nāmakāyassa paññatti hoti, tesu ākāresu tesu liṅgesu tesu nimittesu tesu uddesesu asati api nu kho rūpakāye adhivacanasamphasso paññāyethā”ti? “No hetaṁ, bhante”. “Yehi, ānanda, ākārehi yehi liṅgehi yehi nimittehi

‘Name and form are requirements for contact’—that’s what I said. And this is a way to understand how this is so. “That’s why this is the cause, source, origin, and reason of contact, namely name and form. Suppose there were none of the features, attributes, signs, and details by which the set of mental phenomena known as name is found. Would labeling contact still be found in the set of physical phenomena?” “No, sir.” “Suppose there were none of the features, attributes, signs, and details by wh

智慧長部経典趣旨一致長

長部経典（DN25 §22.15–22.26）

tīṇi vassāni … dve vassāni … ekaṁ vassaṁ. “accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yvāhaṁ evaṁ bhagavantaṁ avacāsiṁ. Yathānusiṭṭhaṁ tathā paṭipajjamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati satta māsāni. cha māsāni … pañca māsāni … cattāri māsāni … tīṇi māsāni … dve māsāni …

three years … two years … one year … “I made a mistake, sir. It was foolish, stupid, and unskillful of me to speak in that way. seven months … six months … five months … four months … three months … two months …

智慧長部経典趣旨一致長

長部経典（DN33 §1.10.25–1.10.33）

kāmadhātu, byāpādadhātu, vihiṁsādhātu. Tisso kusaladhātuyo— nekkhammadhātu, abyāpādadhātu, avihiṁsādhātu. Aparāpi tisso dhātuyo— kāmadhātu, rūpadhātu, arūpadhātu. Katame tayo? Aparāpi tisso dhātuyo— rūpadhātu, arūpadhātu, nirodhadhātu. Aparāpi tisso dhātuyo— hīnadhātu, majjhimadhātu, paṇītadhātu.

sensuality, malice, and cruelty. Three skillful elements: renunciation, good will, and harmlessness. Another three elements: sensuality, form, and formlessness. What are the teachings grouped by three? Another three elements: form, formlessness, and cessation. Another three elements: lower, middle, and higher.

智慧長部経典趣旨一致長

長部経典（DN3 §2.4.12–2.4.20）

‘kandamūlaphalabhojano bhavissāmī’”ti? “No hidaṁ, bho gotama”. “Taṁ kiṁ maññasi, ambaṭṭha, api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṁ vā nigamasāmantaṁ vā agyāgāraṁ karitvā aggiṁ paricaranto acchasi sācariyako”ti? “No hidaṁ, bho gotama”. “Taṁ kiṁ maññasi, ambaṭṭha, api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisam

you will get by eating tubers and fruit?” “No, worthy Gotama.” “What do you think, Ambaṭṭha? Have you with your tradition … set up a fire chamber in the neighborhood of a village or town and dwelt there serving the sacred flame?” “No, worthy Gotama.” “What do you think, Ambaṭṭha? Have you with your tradition … set up a four-doored fire chamber at the crossroads and dwelt there, thinking: ‘When an ascetic or brahmin comes from the four quarters, I will honor them as best I can’?” Is this supreme

智慧長部経典趣旨一致長

長部経典（DN19 §47.19–47.27）

tasmāhaṁ na gahe rame”. “aññaṁ dāni bhavaṁ purohitaṁ pariyesatu, yo bhoto rajjaṁ anusāsissati. “Amanusso kathaṁvaṇṇo, kiṁ te atthaṁ abhāsatha; Yañca sutvā jahāsi no, gehe amhe ca kevalī”. “Upavutthassa me pubbe, yiṭṭhukāmassa me sato; Aggi pajjalito āsi, kusapattaparitthato.

so I no longer care for lay life.” “Worthy sir, please now find another high priest to manage the affairs of state for you. “What was that non-human like? What did he say to you, hearing which you would abandon our house and all our people?” “Before entering this retreat, I only liked to sacrifice. I kindled the sacred flame, strewn about with kusa grass.

智慧長部経典趣旨一致長

長部経典（DN25 §22.8–23.15）

‘Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṁ dhammaṁ desemi. Yathānusiṭṭhaṁ tathā paṭipajjamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati sattavassāni. 6. Paribbājakānaṁpajjhāyana Siyā kho pana te, nigrodha, evamassa: ‘ājīvā no cāvetukāmo samaṇo gotamo evamāhā’ti. Na kho panetaṁ, nigrodha, evaṁ daṭṭhabbaṁ. Yo eva vo ājīvo, so eva vo ājīvo hotu. Siyā kho p

Let a sensible person come—neither devious nor deceitful, a person of integrity. I teach and instruct them. By practicing as instructed they will realize the supreme end of the spiritual path in this very life, in seven years. They will live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. 6. The Wanderers Feel Depressed Nigrodha, you might think, ‘The ascetic Gotama speaks like this because he wants us to give up our livelih

智慧長部経典趣旨一致長

長部経典（DN19 §47.28–47.36）

Tato me brahmā pāturahu, brahmalokā sanantano; Icchāmahaṁ, bho, agārasmā anagāriyaṁ pabbajituṁ. So me pañhaṁ viyākāsi, taṁ sutvā na gahe rame”. “Saddahāmi ahaṁ bhoto, yaṁ tvaṁ govinda bhāsasi; Amanussavaco sutvā, kathaṁ vattetha aññathā. Te taṁ anuvattissāma,

But then the Divinity the Eternal Youth appeared to me from the realm of divinity. I wish to go forth from the lay life to homelessness. He answered my question, hearing which I no longer care for lay life.” “I have faith, O Steward, in that of which you speak. Having heard a non-human voice, what else could you do? We will follow your example,

智慧長部経典趣旨一致長

長部経典（DN25 §23.16–23.3）

Akusalā ceva vo te dhammā hontu akusalasaṅkhātā ca sācariyakānaṁ. Siyā kho pana te, nigrodha, evamassa: ‘ye no dhammā kusalā kusalasaṅkhātā sācariyakānaṁ, tehi vivecetukāmo samaṇo gotamo evamāhā’ti. Na kho panetaṁ, nigrodha, evaṁ daṭṭhabbaṁ. ‘antevāsikamyatā no samaṇo gotamo evamāhā’ti. Kusalā ceva vo te dhammā hontu kusalasaṅkhātā ca sācariyakānaṁ. Iti khvāhaṁ, nigrodha, neva antevāsikamyatā evaṁ vadāmi, napi uddesā cāvetukāmo evaṁ vadāmi, napi ājīvā cāvetukāmo evaṁ vadāmi, napi ye vo dhammā ak

Let those things that are unskillful and considered unskillful in your tradition remain as they are. You might think, ‘The ascetic Gotama speaks like this because he wants us to stop doing things that are skillful and considered skillful in our tradition.’ But you should not see it like this. ‘The ascetic Gotama speaks like this because he wants pupils.’ Let those things that are skillful and considered skillful in your tradition remain as they are. I do not speak for any of these reasons. Nigro

智慧長部経典趣旨一致長

長部経典（DN3 §2.7.3–2.9.2）

So tamhā padesā apakkamma ekamantaṁ tiṭṭheyya. Atha āgaccheyya suddo vā suddadāso vā, tasmiṁ padese ṭhito tadeva mantanaṁ manteyya: ‘evampi rājā pasenadi kosalo āha, evampi rājā pasenadi kosalo āhā’ti. Api nu so rājabhaṇitaṁ vā bhaṇati rājamantanaṁ vā manteti? Ettāvatā so assa rājā vā rājamatto vā”ti? “No hidaṁ, bho gotama”. “Evameva kho tvaṁ, ambaṭṭha, ye te ahesuṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihit

And suppose he’d get down from that place and stand aside. Then along would come a worker or their bondservant, who’d stand in the same place and continue the consultation: ‘This is what King Pasenadi says, and this too is what the king says.’ Though he spoke the king’s words and gave the king’s advice, does that qualify him to be the king or the king’s minister?” “No, worthy Gotama.” “In the same way, Ambaṭṭha, the ancient seers of the brahmins were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamada

⚠ 自己責任論に誤解されやすい

智慧長部経典趣旨一致長

長部経典（DN19 §47.37–47.7）

satthā govinda no bhavaṁ; Maṇi yathā veḷuriyo, akāco vimalo subho; Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā. Evaṁ suddhā carissāma, govindassānusāsaneti. Sace bhavaṁ govindo agārasmā anagāriyaṁ pabbajissati, mayampi agārasmā anagāriyaṁ pabbajissāma. Pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti. “Āmantayāmi rājānaṁ, reṇuṁ bhūmipatiṁ ahaṁ;

Steward, be my Teacher! Like a gem of beryl— flawless, immaculate, beautiful— As I understand what the Divinity says about putrefaction, it’s not easy to quell while living at home. that’s how pure we shall live, in the Steward’s dispensation. If the Steward is going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.” I shall go forth from the lay life to homelessness. I announce to King Reṇu, the lord of the land:

智慧長部経典趣旨一致長

長部経典（DN25 §23.4–24.4）

Yo eva vo ācariyo, so eva vo ācariyo hotu. Siyā kho pana te, nigrodha, evamassa: ‘uddesā no cāvetukāmo samaṇo gotamo evamāhā’ti. Na kho panetaṁ, nigrodha, evaṁ daṭṭhabbaṁ. Yo eva vo uddeso so eva vo uddeso hotu. Siyā kho pana te, nigrodha, evamassa: Evaṁ vutte, te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṁsu yathā taṁ mārena pariyuṭṭhitacittā. Atha kho bhagavato etadahosi: “sabbepime moghapurisā phuṭṭhā pāpimatā. Yatra hi nāma ekassapi na evaṁ bhavi

Let your tutor remain your tutor. You might think, ‘The ascetic Gotama speaks like this because he wants us to give up our recitation.’ But you should not see it like this. Let your recitation remain as it is. You might think, When this was said, those wanderers sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, as if their minds were possessed by Māra. Then it occurred to the Buddha, “All these silly people have been touched by the Wicked One! For not even a sin

智慧長部経典趣旨一致長

長部経典（DN3 §2.9.3–2.9.5）

ye te ahesuṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, evaṁ su te sunhātā suvilittā kappitakesamassū āmukkamaṇikuṇḍalābharaṇā odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti, seyyathāpi tvaṁ etarahi sācariyako”ti?

did those ancient brahmin seers— nicely bathed and anointed, with hair and beard dressed, bedecked with jewels, earrings, and bracelets, dressed in white—amuse themselves, supplied and provided with the five kinds of sensual stimulation, like you do today in your tradition?” “No, worthy Gotama.”

AIブッダ 禅 経典データベース

AIブッダ禅経典データベース