AIブッダ禅の経典データベースとは何ですか？

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。

中部経典 — 偈句一覧｜AIブッダ禅経典データベース

業・因果中部経典趣旨一致長

“Acchariyaṁ, bho raṭṭhapāla, abbhutaṁ, bho raṭṭhapāla. Yāva subhāsitaṁ cidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena: Atāṇo hi, bho raṭṭhapāla, loko anabhissaro. Imassa pana, bho raṭṭhapāla, bhāsitassa kathaṁ attho daṭṭhabbo”ti? “Taṁ kiṁ maññasi, mahārāja, atthi te koci anusāyiko ābādho”ti? “Atthi me, bho raṭṭhapāla, anusāyiko ābādho. Appekadā maṁ, bho raṭṭhapāla, mittāmaccā ñātisālohitā parivāretvā ṭhitā honti: ‘idāni rājā korabyo kālaṁ karissati, idāni rājā korabyo kālaṁ karissa

“It’s incredible, worthy Raṭṭhapāla, it’s amazing, how well said this was by the Buddha. For the world indeed has no shelter and no savior. How should I see the meaning of this statement?” “What do you think, great king? Do you have any chronic ailments?” “Yes, I do. Sometimes my friends and colleagues, relatives and kin surround me, thinking: ‘Now the king will die! Now the king will die!’” Now at that time a gentleman named Raṭṭhapāla, the son of the leading clan in Thullakoṭṭhika, was sitting

業・因果中部経典趣旨一致長

中部経典（MN82 §4.2–40.17）

Atha kho raṭṭhapālassa kulaputtassa etadahosi: “yathā yathā khvāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti. Saṁvijjati kho, bho raṭṭhapāla, imasmiṁ rājakule pahūtaṁ hiraññasuvaṇṇaṁ bhūmigatañca vehāsagatañca. Atha kho aññe imaṁ bhogaṁ paṭipajjissanti; ahaṁ pana yathākammaṁ gamissāmī”ti. “Idaṁ kho taṁ

He thought, “As I understand the Buddha’s teaching, it’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?” In this royal court you can find abundant gold, both coined and uncoined, stored above and below ground. Yet you said: Rather, others will take over this property, while I pass on according to my deeds.” “This is what the Budd

⚠ 自己責任論に誤解されやすい

業・因果中部経典趣旨一致長

中部経典（MN7 §18.4–2.10）

Ayaṁ vuccati, bhikkhave: ‘bhikkhu sināto antarena sinānenā’”ti. Tena kho pana samayena sundarikabhāradvājo brāhmaṇo bhagavato avidūre nisinno hoti. Atha kho sundarikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “gacchati pana bhavaṁ gotamo bāhukaṁ nadiṁ sināyitun”ti? “Kiṁ, brāhmaṇa, bāhukāya nadiyā? Kiṁ bāhukā nadī karissatī”ti? “Lokkhasammatā hi, bho gotama, bāhukā nadī bahujanassa, puññasammatā hi, bho gotama, bāhukā nadī bahujanassa, bāhukāya pana nadiyā bahujano pāpakammaṁ kataṁ pavāhetī”ti. “

This is called a mendicant who is bathed with the inner bathing.” Now at that time the brahmin Bhāradvāja of Sundarikā was sitting not far from the Buddha. He said to the Buddha, “But does the worthy Gotama go to the river Bāhuka to bathe?” “Brahmin, why go to the river Bāhuka? What can the river Bāhuka do?” “Many people deem that the river Bāhukā leads to a heavenly world and bestows merit. And many people rinse off their bad deeds in the river Bāhukā.” “Suppose, mendicants, there was a cloth t

これを「内なる沐浴によって沐浴した比丘」と呼ぶのである。さて、その時、スンダリカーのバーラドヴァージャ婆羅門が、世尊の近くに座っていた。彼は世尊に申し上げた。「しかし、尊きゴータマ様は、バーフカー河に沐浴に赴かれるのでしょうか。」「婆羅門よ、バーフカー河に何ゆえ赴くのか。バーフカー河が何をなし得るというのか。」「多くの人々は、バーフカー河は天界へと導き、功徳をもたらすと考えております。そして多くの人々が、バーフカー河において己の悪業を洗い流しております。」「比丘たちよ、たとえば、或る布があったとして――」

導線タグ: 罪悪感

⚠ 自己責任論に誤解されやすい,出家者向けの文脈

業・因果中部経典趣旨一致長

中部経典（MN135 §20.1–3.2）

Kammassakā, māṇava, sattā kammadāyādā kammayonī kammabandhū kammappaṭisaraṇā. Kammaṁ satte vibhajati yadidaṁ— hīnappaṇītatāyā”ti. Evaṁ vutte, subho māṇavo todeyyaputto 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 bhavantaṁ gotam

Sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. It is deeds that divide beings into inferior and superior.” When he had spoken, Subha said to him, “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, worthy Gotama has made the Teaching clear in many ways.

⚠ 自己責任論に誤解されやすい

業・因果中部経典趣旨一致中

中部経典（MN7 §20.11–20.2）

Na hi naṁ sodhaye pāpakamminaṁ. Suddhassa ve sadā phaggu, Suddhassuposatho sadā; Suddhassa sucikammassa, Sadā sampajjate vataṁ; Idheva sināhi brāhmaṇa, Sabbabhūtesu karohi khemataṁ. Sace musā na bhaṇasi, sace pāṇaṁ na hiṁsasi; “Bāhukaṁ adhikakkañca,

from their bad deeds. For the pure in heart it’s always the spring festival or the sabbath. For the pure in heart and clean of deed, their vows will always be fulfilled. It’s here alone that you should bathe, brahmin, making yourself a sanctuary for all creatures. And if you speak no lies, nor harm any living creature, “The Bāhukā and the Adhikakkā,

悪しき行いより離れたる者にとって、清らかなる心の者にとっては、常に春の祝祭の日であり、常に布薩の日である。心清らかにして行い潔き者には、その誓願は必ずや成就されるであろう。バラモンよ、汝はまさにここにおいてこそ沐浴すべきである。すべての生きとし生けるものにとっての帰依処と汝自らなるがよい。そして、もし汝が虚言を語らず、いかなる生命をも傷つけることなくあるならば、「バーフカー川もアディカッカー川も、

導線タグ: 罪悪感

⚠ 自己責任論に誤解されやすい

業・因果中部経典趣旨一致長

中部経典（MN135 §4.4–6.1）

“Na kho ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājānāmi. Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājāneyyan”ti. “Tena hi, māṇava, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. “Evaṁ, bho”ti kho subho māṇavo todeyyaputto bhagavato paccassosi. Bhagavā etadavoca: “Idha, māṇava, ekacco itthī vā puriso vā pāṇātipātī hoti luddo lohita

“I don’t understand the meaning of what the worthy Gotama has said in brief, without explaining the details. Worthy Gotama, please teach me this matter in detail so I can understand the meaning.” “Well then, student, listen and apply your mind well, I will speak.” “Yes, worthy sir,” replied Subha. The Buddha said this: “Take some woman or man who kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings. Because of undertaking such deeds, when their bo

業・因果中部経典趣旨一致中

中部経典（MN7 §20.20–20.8）

Sace adinnaṁ nādiyasi, saddahāno amaccharī; Kiṁ kāhasi gayaṁ gantvā, udapānopi te gayā”ti. gayaṁ sundarikaṁ mapi; Sarassatiṁ payāgañca, atho bāhumatiṁ nadiṁ; Niccampi bālo pakkhando, kaṇhakammo na sujjhati. Kiṁ sundarikā karissati,

nor steal anything not given, and you’re faithful and not stingy: what’s the point of going to Gayā? For any well may be your Gayā!” at Gayā and the Sundarikā too, Sarasvatī and Payāga, and the river Bāhumatī: a fool can constantly plunge into them but it won’t purify their dark deeds. What can the Sundarikā do?

ガヤーに赴く意味がどこにあろうか、与えられざるものを盗まず、信心篤く、物惜しみせぬ者にとっては。いかなる井戸もそなたのガヤーたり得るのだから。ガヤーにおいても、スンダリカーにおいても、サラスヴァティーにおいても、パヤーガにおいても、バーフマティー川においても同じこと。愚者がいかに絶えずそれらに身を沈めようとも、その暗き悪業を清めることはかなわぬ。スンダリカーに何ができようか。

業・因果中部経典趣旨一致長

中部経典（MN82 §41.4–42.11）

“Taṁ kiṁ maññasi, mahārāja, Ūno hi, bho raṭṭhapāla, loko atitto taṇhādāso”ti. phītaṁ kuruṁ ajjhāvasasī”ti? “Evaṁ, bho raṭṭhapāla, phītaṁ kuruṁ ajjhāvasāmī”ti. “Taṁ kiṁ maññasi, mahārāja, idha puriso āgaccheyya puratthimāya disāya saddhāyiko paccayiko. So taṁ upasaṅkamitvā evaṁ vadeyya: Idamavoca āyasmā raṭṭhapālo. Pāraṁ samuddassapi patthayetha. Rājā ca aññe ca bahū manussā,

“What do you think, great king? For the world is indeed wanting, insatiable, the slave of craving.” Do you reign over the prosperous land of Kuru?” “Indeed I do.” “What do you think, great king? Suppose a trustworthy and dependable man were to come from the east. He’d approach you and say: This is what Venerable Raṭṭhapāla said. would still yearn for the further shore. Not just the king, but others too,

業・因果中部経典趣旨一致長

中部経典（MN135 §6.2–9.1）

So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati dīghāyuko hoti. Dīghāyukasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ— Idha, māṇava, ekacco itthī vā puriso vā sattānaṁ viheṭhakajātiko hoti, pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā. So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggat

Because of undertaking such deeds, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm. If they’re not reborn in a heavenly realm, but return to the human realm, then wherever they’re reborn they’re long-lived. For not killing living creatures is the path leading to a long lifespan. Take some woman or man who habitually hurts living creatures with a fist, stone, rod, or sword. Because of undertaking such deeds, after death they’re reborn in a place of loss …

業・因果中部経典趣旨一致長

中部経典（MN82 §42.21–42.3）

Na mīyamānassa bhavanti tāṇā, Ñātīdha mittā atha vā sahāyā. Dāyādakā tassa dhanaṁ haranti, Satto pana gacchati yena kammaṁ; Na mīyamānaṁ dhanamanveti kiñci, Puttā ca dārā ca dhanañca raṭṭhaṁ. Na dīghamāyuṁ labhate dhanena, Na cāpi vittena jaraṁ vihanti; Appaṁ hidaṁ jīvitamāhu dhīrā, “Passāmi loke sadhane manusse,

Relatives, friends, and companions can’t help you when you’re dying. Heirs take your riches, while beings fare on according to their deeds. Riches don’t follow you when you die; nor do children, wife, wealth, nor kingdom. Longevity isn’t gained by riches, nor does wealth banish old age; for the attentive say this life is short, “I see rich humans in the world who,

⚠ 自己責任論に誤解されやすい

業・因果中部経典趣旨一致長

中部経典（MN136 §10.9–11.9）

Iti so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti. Idhānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṁ puggalaṁ passati— idha pāṇātipātā paṭivirataṁ adinnādānā paṭivirataṁ kāmesumicchācārā paṭivirataṁ musāvādā paṭivirataṁ pisuṇāy

And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, anything else is futile.’ Take some ascetic or brahmin who with clairvoyance sees an individual here who refrained from killing living creatures … and had right view. And they see that they are reborn in a heavenly realm. They say: ‘It seems that there is such a thing as good deeds, and the result of good conduct. For I have seen an individual here who refrained fr

業・因果中部経典趣旨一致長

中部経典（MN136 §12.1–13.11）

Idha panānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṁ puggalaṁ passati—idha pāṇātipātā paṭivirataṁ …pe… sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passati apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ. So evamāha: ‘natthi kira, bho, kalyāṇāni kammāni, natthi sucaritassa vipāko. Amāhaṁ puggalaṁ addasaṁ— idha pāṇātipātā paṭiv

Take some ascetic or brahmin who with clairvoyance sees an individual here who refrained from killing living creatures … and had right view. And they see that they are reborn in hell. They say: ‘It seems that there is no such thing as good deeds, and the result of good conduct. For I have seen an individual here who refrained from killing living creatures … and had right view. And I saw that they were reborn in hell.’ They say: ‘It seems that everyone who refrains from killing living creatures …

業・因果中部経典趣旨一致長

中部経典（MN65 §7.3–9.23）

Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti. “Taggha tvaṁ, bhaddāli, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesi. Samayopi kho te, bhaddāli, appaṭividdho ahosi: ‘sambahulā kho bhikkhuniyo sāvatthiyaṁ vassaṁ upagatā, tāpi maṁ jānissanti— ‘sambahulā kho upāsakā sāvatthiyaṁ paṭivasanti, tepi maṁ jānissanti— ‘sambahulā kho upāsikā sāvatthiyaṁ paṭivasanti, tāpi maṁ jā

Please, sir, accept my mistake for what it is, so I will restrain myself in future.” “Indeed, Bhaddāli, you made a mistake. It was foolish, stupid, and unskillful of you that, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, you announced you would not try to keep it. And you didn’t realize this situation: several nuns have commenced the rains retreat in Sāvatthī … several laymen reside in Sāvatthī … several laywomen reside in Sāvatthī, and they’ll know me as the

⚠ 出家者向けの文脈

業・因果中部経典趣旨一致長

中部経典（MN97 §24.3–27.18）

“Yo hi, bho sāriputta, rañño hetu adhammacārī visamacārī assa, na taṁ seyyo; Taṁ kiṁ maññasi, dhanañjāni, yo vā kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, yo vā kāyassa pīṇanāhetu brūhanāhetu dhammacārī samacārī assa; “Yo hi, bho sāriputta, kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, na taṁ seyyo; Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. “Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā kāyañceva pīṇetuṁ brūh

king … fattening and building up their body, behaves in an unprincipled and unjust manner, or someone who behaves in a principled and just manner?” “Someone who behaves in a principled and just manner. For principled and moral conduct is better than unprincipled and immoral conduct.” “Dhanañjāni, others have livelihoods that are both profitable and legitimate. By means of these it’s possible to fatten and build up your body, avoid bad deeds, and practice the path of goodness.” Then Dhanañjāni th

⚠ 自己責任論に誤解されやすい

業・因果中部経典趣旨一致長

中部経典（MN136 §13.2–14.11）

‘atthi kira, bho, pāpakāni kammāni, atthi duccaritassa vipāko’ti idamassa anujānāmi; yampi so evamāha: ‘amāhaṁ puggalaṁ addasaṁ—idha pāṇātipātiṁ adinnādāyiṁ …pe… micchādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannan’ti idampissa anujānāmi; yañca kho so evamāha: ‘yo kira, bho, pāṇātipātī adinnādāyī …pe… micchādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatī’ti idamassa nānujānāmi; yampi so evamāha: ‘ye evaṁ jānanti te

‘It seems that there is such a thing as bad deeds, and the result of bad conduct,’ I grant them that. And when they say: ‘I have seen an individual here who killed living creatures … and had wrong view. And after death, they were reborn in hell,’ I also grant them that. But when they say: ‘It seems that everyone who kills living creatures … and has wrong view is reborn in hell,’ I don’t grant them that. And when they say: ‘Those whose notion is this have the right notion. Those whose notion is o

業・因果中部経典趣旨一致長

中部経典（MN136 §14.2–15.4）

‘natthi kira, bho, pāpakāni kammāni, natthi duccaritassa vipāko’ti idamassa nānujānāmi; yañca kho so evamāha: ‘amāhaṁ puggalaṁ addasaṁ—idha pāṇātipātiṁ adinnādāyiṁ …pe… micchādiṭṭhiṁ kāyassa bhedā paraṁ maraṇā passāmi sugatiṁ saggaṁ lokaṁ upapannan’ti idamassa anujānāmi; yañca kho so evamāha: ‘yo kira, bho, pāṇātipātī adinnādāyī …pe… micchādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatī’ti idamassa nānujānāmi; Tatrānanda, yvāyaṁ samaṇo vā brāhmaṇo vā evamāha: Aññathā

‘It seems that there is no such thing as bad deeds, and the result of bad conduct,’ I don’t grant them that. But when they say: ‘I have seen an individual here who killed living creatures … and had wrong view. And I saw that they were reborn in a heavenly realm,’ I grant them that. But when they say: ‘It seems that everyone who kills living creatures … and has wrong view is reborn in a heavenly realm,’ I don’t grant them that. … In this case, when an ascetic or brahmin says this: Because the Rea

業・因果中部経典趣旨一致長

中部経典（MN136 §18.4–2.13）

Yañca kho so idha pāṇātipātī hoti adinnādāyī hoti …pe… micchādiṭṭhi hoti tassa diṭṭheva dhamme vipākaṁ paṭisaṁvedeti upapajja vā apare vā pariyāye. Tatrānanda, yvāyaṁ puggalo idha pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, pubbe vāssa taṁ kataṁ hoti kalyāṇakammaṁ sukhavedanīyaṁ, pacchā vāssa taṁ kataṁ hoti kalyāṇakammaṁ sukhavedanīyaṁ, maraṇakāle vāssa hoti sammādiṭṭhi samattā samādinnā. Tena so kāyassa bhedā paraṁ ma

But anyone here who kills living creatures … and has wrong view experiences the result of that in this very life, or in the next life, or in some subsequent period. Now, Ānanda, take the case of the individual here who refrained from killing living creatures … and had right view, and who is reborn in a heavenly realm. That good deed of theirs that is to be experienced as pleasurable was either done previously, or later, or else at the time of death they undertook right view. And that’s why, when

⚠ 自己責任論に誤解されやすい

業・因果中部経典趣旨一致長

中部経典（MN136 §6.4–7.4）

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “passasi no tvaṁ, ānanda, imassa udāyissa moghapurisassa ummaṅgaṁ? Aññāsiṁ kho ahaṁ, ānanda: ‘idānevāyaṁ udāyī moghapuriso ummujjamāno ayoniso ummujjissatī’ti. Ādiṁyeva, ānanda, potaliputtena paribbājakena tisso vedanā pucchitā. Sacāyaṁ, ānanda, samiddhi moghapuriso potaliputtassa paribbājakassa evaṁ puṭṭho evaṁ byākareyya: “Etassa, bhagavā, kālo, etassa, sugata, kālo yaṁ bhagavā mahākammavibhaṅgaṁ vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī”ti.

But the Buddha said to Venerable Ānanda, “See what this futile man Udāyī comes up with? I knew that he was coming up with something irrational. Right from the start Potaliputta asked about the three feelings. Suppose the futile man Samiddhi had answered the wanderer Potaliputta’s question like this: “Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha explain the great analysis of deeds. The mendicants will listen and remember it.” “Well then, Ānanda, listen and apply your mi

⚠ 自己責任論に誤解されやすい

業・因果中部経典趣旨一致長

中部経典（MN137 §14.11–14.9）

Tasmā sā upekkhā ‘gehasitā’ti vuccati. Imā cha gehasitā upekkhā. Cakkhunā rūpaṁ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā upekkhā, rūpaṁ sā nātivattati. Tasmā sā upekkhā ‘gehasitā’ti vuccati. Sotena saddaṁ sutvā … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīn

That’s why it’s called domestic equanimity. These are the six kinds of domestic equanimity. When seeing a sight with the eye, equanimity arises for the unlearned ordinary person—a foolish ordinary person who has not overcome their limitations and the results of deeds, and is blind to the drawbacks. Such equanimity does not transcend the sight. That’s why it’s called domestic equanimity. When hearing a sound with the ear … When smelling an odor with the nose … When tasting a flavor with the tongu

業・因果中部経典趣旨一致中

中部経典（MN98 §12.1–12.18）

Samaññā hesā lokasmiṁ, na jaccā hoti abrāhmaṇo; Kammunā brāhmaṇo hoti, kammunā hoti abrāhmaṇo. Kassako kammunā hoti, sippiko hoti kammunā; Vāṇijo kammunā hoti, pessako hoti kammunā. Coropi kammunā hoti, yodhājīvopi kammunā;

For name and clan are formulated nor by birth a non-brahmin. You’re a brahmin by your deeds, and by deeds a non-brahmin. You’re a farmer by your deeds, by deeds you’re a professional; you’re a trader by your deeds, by deeds are you a servant; you’re a bandit by your deeds, by deeds you’re a warrior;

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