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AIブッダ禅とは何ですか？

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「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

智慧中部経典趣旨一致長

“Idha, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyyan’ti. So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati. ‘ākāsānañcāyatanūpagā de

“Take a mendicant who has faith, ethics, learning, generosity, and wisdom. They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats!’ They settle on that thought, stabilize it, and develop it. Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there. This is the path and the practice that leads to rebirth there. the gods of the dimension of infinite space … the gods of the dimension of infinite

⚠ 出家者向けの文脈

智慧中部経典趣旨一致長

中部経典（MN12 §52.17–52.6）

Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya. So kho ahaṁ, sāriputta, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi, yāvassu me, sāriputta, udaraccha

Due to eating so little, the gleam of my eyes sank deep in their sockets, like the gleam of water sunk deep down a well. Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun. Due to eating so little, the skin of my belly stuck to my backbone, so that when I tried to rub the skin of my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed the skin of my belly. ‘Purity comes from food.’ Due to eating so little, when I tried to u

極めて少食であったがゆえに、我が眼の輝きは深く眼窩の奥へと沈み込み、あたかも井戸の底深くに沈んだ水の光のごとくであった。極めて少食であったがゆえに、我が頭皮は縮み萎れて、風と日差しにさらされた青き苦瓜のごとくになった。極めて少食であったがゆえに、我が腹の皮膚は背骨に張り付き、腹の皮膚をさすろうとすれば背骨をつかみ、背骨をさすろうとすれば腹の皮膚をこすることとなった。「清浄は食によって来る」と。極めて少食であったがゆえに、立ち上がろうとすれば……

智慧中部経典趣旨一致長

中部経典（MN32 §3.3–4.9）

“upasaṅkamantā kho amū, āvuso revata, sappurisā yenāyasmā sāriputto tena dhammassavanāya. Addasā kho āyasmā sāriputto āyasmantañca revataṁ āyasmantañca ānandaṁ dūratova āgacchante. Disvāna āyasmantaṁ ānandaṁ etadavoca: “etu kho āyasmā ānando. Svāgataṁ āyasmato ānandassa bhagavato upaṭṭhākassa bhagavato santikāvacarassa. Ramaṇīyaṁ, āvuso ānanda, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṁrūpena, āvuso ānanda, bhikkhunā gosiṅgasālavanaṁ sobheyyā”t

and invited him also. Sāriputta saw them coming off in the distance and said to Ānanda, “Come, Venerable Ānanda. Welcome to Ānanda, the Buddha’s attendant, who is so close to the Buddha. Ānanda, the sal forest park at Gosiṅga is lovely, the night is bright, the sal trees are in full blossom, and heavenly scents seem to float on the air. What kind of mendicant would grace this park?” “Reverend Sāriputta, it’s a mendicant who is very learned, remembering and keeping what they’ve learned. These tea

導線タグ: 罪悪感

⚠ 出家者向けの文脈

智慧中部経典趣旨一致長

中部経典（MN51 §8.4–9.3）

ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti …pe… sattahipi dattīhi yāpeti; ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti …pe… sattāhikampi āhāraṁ āhāreti—iti evarūpaṁ aḍḍhamāsikaṁ pariyāyabhattabhojanānuyogamanuyutto viharati. So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti; vanamūlaphalāhāro yāpeti pavattaphal

They feed on one saucer a day, two saucers a day, up to seven saucers a day. They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals. They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit. They wear robes of sunn hemp, mixed hemp, corpse-wrappin

智慧中部経典趣旨一致長

中部経典（MN120 §37.8–6.1）

Ayaṁ, bhikkhave, bhikkhu na katthaci upapajjatī”ti. Idamavoca bhagavā. Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brāhmaṇamahāsālānaṁ …pe… gahapatimahāsālānaṁ sahabyataṁ upapajjeyyan’ti. So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiy

And, mendicants, that mendicant is not reborn anywhere.” That is what the Buddha said. Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom. They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do brahmins … well-to-do householders.’ They settle on that thought, stabilize it, and develop it. Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there. This is the path and the

⚠ 出家者向けの文脈

智慧中部経典趣旨一致長

中部経典（MN12 §52.7–53-55.6）

Abhijānāmi kho panāhaṁ, sāriputta, ekaṁyeva kolaṁ āhāraṁ āhāritā. Siyā kho pana te, sāriputta, evamassa: ‘mahā nūna tena samayena kolo ahosī’ti. Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘āhārena suddhī’ti. So kho ahaṁ, sāriputta, tameva kāyaṁ assāsento pāṇinā gattāni anomajjāmi. Tassa mayhaṁ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya. Te evamāhaṁsu: ‘muggehi yāpema …pe… tilehi yāpema …pe… taṇḍulehi yāpemā’ti.

I recall eating just a single jujube. You might think that at that time the jujubes must have been very big. There are some ascetics and brahmins who have this doctrine and view: ‘Purity comes from food.’ Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out. They say: ‘Let’s live on mung beans.’ … ‘Let’s live on sesame.’ … ‘Let’s live on ordinary rice.’ …

私はかつて、棗（なつめ）をただ一粒のみ食したことを憶念している。その頃の棗はさぞかし大きかったのであろうと、そなたは思うかもしれない。しかしそうではない。「清浄は食によって得られる」という教義と見解を奉じる沙門・婆羅門たちがいる。かくも僅かな食のみを摂っていたため、手をもって四肢を擦り、身体をほぐそうとすると、根より朽ち果てた体毛がそのまま抜け落ちてしまった。「緑豆のみを食して生きよう」……「胡麻のみを食して生きよう」……「粗末な米のみを食して生きよう」……

智慧中部経典趣旨一致長

中部経典（MN73 §22.1–26.3）

So tvaṁ, vaccha, yāvadeva ākaṅkhissasi: ‘anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, 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 evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpā

As far as you want, you will be capable of realizing these things, since each and every one is within range: ‘May I recollect 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. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. T

智慧中部経典趣旨一致中

中部経典（MN86 §18.48–18.56）

bahuṁ duggatigāminaṁ; Phuṭṭho kammavipākena, Somaṁ lokaṁ pabhāseti, aṇaṇo bhuñjāmi bhojanaṁ. Pamādamanuyuñjanti, bālā dummedhino janā; Appamādañca medhāvī, dhanaṁ seṭṭhaṁva rakkhati. Mā pamādamanuyuñjetha, mā kāmarati santhavaṁ;

that lead to a bad destination. The result of my deeds has already struck me, lights up the world, so I enjoy my food free of debt. Fools and simpletons devote themselves to negligence. But the wise protect diligence as their best treasure. Don’t devote yourself to negligence, or delight in erotic intimacy.

⚠ 自己責任論に誤解されやすい

智慧中部経典趣旨一致長

中部経典（MN100 §42.9–5.5）

“‘Atthi devā’ti, bhāradvāja, puṭṭho samāno ‘atthi devā’ti yo vadeyya, ‘ṭhānaso me viditā’ti yo vadeyya; Evaṁ vutte, saṅgāravo māṇavo 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 gotamaṁ saraṇaṁ gacchāmi dhammañca bhikk

“When asked ‘Do gods survive’, whether you reply ‘Gods survive’ or ‘I’ve understood in terms of causes’ When he had spoken, Saṅgārava 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, worthy Gotama has made the Teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendi

智慧中部経典趣旨一致長

中部経典（MN73 §27.1–28.10）

Tena kho pana samayena sambahulā bhikkhū bhagavantaṁ dassanāya gacchanti. Addasā kho āyasmā vacchagotto te bhikkhū dūratova āgacchante. Disvāna yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: “handa kahaṁ pana tumhe āyasmanto gacchathā”ti? “Bhagavantaṁ kho mayaṁ, āvuso, dassanāya gacchāmā”ti. “Tenahāyasmanto mama vacanena bhagavato pāde sirasā vandatha, evañca vadetha: ‘vacchagotto, bhante, bhikkhu bhagavato pāde sirasā vandati, evañca vadeti— pariciṇṇo me bhagavā, pariciṇṇo m

Now at that time several mendicants were going to see the Buddha. Vacchagotta saw them coming off in the distance, went up to them, and said, “Hello venerables, where are you going?” “Reverend, we are going to see the Buddha.” “Well then, reverends, in my name please bow with your head at the Buddha’s feet and say: ‘Sir, the mendicant Vacchagotta bows with his head to your feet and says, “I have served the Blessed One! I have served the Holy One!”’” “Yes, reverend,” they replied. Satisfied, the

⚠ 出家者向けの文脈

智慧中部経典趣旨一致長

中部経典（MN100 §7.8–9.2）

Tatra, bhāradvāja, ye te samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṁyeva dhammaṁ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti, tesāhamasmi. Tadamināpetaṁ, bhāradvāja, pariyāyena veditabbaṁ, yathā ye te samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṁyeva dhammaṁ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti, tesāhamasmi. Idha me, bhāradvāja, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: Tādiso ayaṁ dhammo y

I am one of those. And here’s a way to understand that I am one of them. Before my awakening—when I was still unawakened but intent on awakening—I thought: This teaching is such that a sensible person can soon realize their own tradition with their own insight and live having achieved it.’ I quickly memorized that teaching. As far as lip-recital and verbal repetition went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others. Then it occurred to me,

智慧中部経典趣旨一致長

中部経典（MN121 §10.9–12.1）

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati. Puna caparaṁ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṁ, amanasikaritvā nevasaññānāsaññāyatanasaññaṁ, animittaṁ cetosamādhiṁ paṭicca manasi karoti ekattaṁ. Tassa animitte cetosamādhimhi cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. So evaṁ pajānāti: ‘ayampi kho animitto cetosamādhi abhisaṅkhato abhisañcetayito’. ‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajā

That’s how emptiness manifests in them—genuine, undistorted, and pure. Furthermore, a mendicant—ignoring the perception of the dimension of nothingness and the perception of the dimension of neither perception nor non-perception—focuses on the oneness dependent on the signless immersion of the heart. Their mind leaps forth, gains confidence, settles down, and becomes decided in that signless immersion of the heart. They understand: ‘Even this signless immersion of the heart is produced by choice

⚠ 出家者向けの文脈

智慧中部経典趣旨一致長

中部経典（MN12 §61.3–62.6）

Na kho pana so, sāriputta, aggi sulabharūpo yo mayā apariciṇṇapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena. Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: Aññatra asitapītakhāyitasāyitā aññatra uccārapassāvakammā, aññatra niddākilamathapaṭivinodanā apariyādinnāyevassa, sāriputta, tathāgatassa dhammadesanā, apariyādinnaṁyevassa tathāgatassa dhammapadabyañjanaṁ, apariyādinnaṁyevassa tathāgatassa pañhapaṭibhānaṁ. At

But it’s not easy to find a fire that I haven’t previously served in all this long time, when I was an anointed aristocratic king or a well-to-do brahmin. There are some ascetics and brahmins who have this doctrine and view: And they’d pause only to eat and drink, go to the toilet, and sleep to dispel weariness. But the Realized One would not run out of Dhamma teachings, words and phrases of the teachings, or spontaneous answers. And at the end of a hundred years my four disciples would pass awa

しかし、この長い時の中で、私がかつて灌頂を受けた刹帝利の王であったとき、あるいは富裕なバラモンであったとき、かつて仕えたことのない火を見つけることは容易ではない。一部の沙門やバラモンたちは、このような教義と見解を持っている。そして彼らは、飲食し、厠に赴き、疲れを癒すために眠るときにのみ、その語りを止めるであろう。しかし如来においては、法の教え、法の言葉と句、そして自ずから湧き出る答えが尽きることはないであろう。そして百年の終わりに、私の四人の弟子たちは遷化するであろう。

智慧中部経典趣旨一致長

中部経典（MN86 §3.12–3.9）

Dutiyampi kho gopālakā …pe… tatiyampi kho gopālakā pasupālakā kassakā pathāvino bhagavantaṁ etadavocuṁ: Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto senāsanaṁ saṁsāmetvā pattacīvaramādāya yena coro aṅgulimālo tenaddhānamaggaṁ paṭipajji. Addasāsuṁ kho gopālakā pasupālakā kassakā pathāvino bhagavantaṁ yena coro aṅgulimālo tenaddhānamaggapaṭipannaṁ. Disvāna bhagavantaṁ etadavocuṁ: “mā, samaṇa, etaṁ maggaṁ paṭipajji. Etasmiṁ, samaṇa, magge coro aṅgulimālo nāma luddo lohitapāṇi hatap

For a second time … and a third time, they urged the Buddha to turn back. Then, after the meal, on his return from almsround, he set his lodgings in order and, taking his bowl and robe, he walked down the road that led to Aṅgulimāla. The cowherds, shepherds, farmers, and travelers saw him on the road, and said to him, “Don’t take this road, ascetic. On this road there is a bandit named Aṅgulimāla. He is violent, bloody-handed, a hardened killer, merciless to living beings. He has laid waste to v

導線タグ: 決断

智慧中部経典趣旨一致長

中部経典（MN53 §11.3–18.2）

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. Hirimā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā. Ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā. Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā s

‘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 a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful qualities. They exercise prudence. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it come

智慧中部経典趣旨一致長

中部経典（MN86 §5.11–5.7）

“ime kho samaṇā sakyaputtiyā saccavādino saccapaṭiññā. Atha panāyaṁ samaṇo gacchaṁ yevāha: ‘ṭhito ahaṁ, aṅgulimāla, tvañca tiṭṭhā’ti. Yannūnāhaṁ imaṁ samaṇaṁ puccheyyan”ti. Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā coro aṅgulimālo bhagavantaṁ pakatiyā gacchantaṁ sabbathāmena gacchanto na sakkoti sampāpuṇituṁ. Atha kho corassa aṅgulimālassa etadahosi: “acchariyaṁ vata bho, abbhutaṁ vata bho. Ahañhi pubbe hatthimpi dhāvantaṁ anupatitvā gaṇhāmi, assampi dhāvantaṁ anupatitvā g

“These ascetics who follow the Sakyan speak the truth. Yet while walking the ascetic Gotama says: ‘I’ve stopped, Aṅgulimāla—now you stop.’ Why don’t I ask him about this?” But the Buddha used his psychic power to will that Aṅgulimāla could not catch up with him no matter how hard he tried, even though the Buddha kept walking at a normal speed. Then Aṅgulimāla thought, “Oh lord, how incredible, how amazing! Previously, even when I’ve chased a speeding elephant, horse, chariot or deer, I’ve always

智慧中部経典趣旨一致長

中部経典（MN121 §7.1–8.1）

Puna caparaṁ, ānanda, bhikkhu amanasikaritvā pathavīsaññaṁ, amanasikaritvā ākāsānañcāyatanasaññaṁ, viññāṇañcāyatanasaññaṁ paṭicca manasi karoti ekattaṁ. Tassa viññāṇañcāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. So evaṁ pajānāti: ‘ye assu darathā pathavīsaññaṁ paṭicca tedha na santi, ye assu darathā ākāsānañcāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ— viññāṇañcāyatanasaññaṁ paṭicca ekattan’ti. So ‘suññamidaṁ saññāgataṁ pathavīsaññāyā’ti pajān

Furthermore, a mendicant—ignoring the perception of earth and the perception of the dimension of infinite space—focuses on the oneness dependent on the perception of the dimension of infinite consciousness. Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of the dimension of infinite consciousness. They understand: ‘Here there is no stress due to the perception of earth or the perception of the dimension of infinite space. There is only this modicum

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智慧中部経典趣旨一致長

中部経典（MN33 §20.8–22.5）

manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. Kathañca, bhikkhave, bhikkhu dhūmaṁ kattā hoti? Idha, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ desetā hoti. Evaṁ kho, bhikkhave, bhikkhu dhūmaṁ kattā hoti. Kathañca, bhikkhave, bhikkhu titthaṁ jānāti? Idha, bhikkhave,

know an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. And how does a mendicant spread smoke? It’s when a mendicant teaches others the Dhamma in detail as they learned and memorized it. That’s how a mendicant spreads smoke. And how does

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智慧中部経典趣旨一致長

中部経典（MN74 §15.2–2.4）

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. Atha kho dīghanakho paribbājako 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; evameva kho bhotā gotamen

“Everything that has a beginning has an end.” Then Dīghanakha 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, worthy Gota

智慧中部経典趣旨一致長

中部経典（MN86 §5.8–6.16）

“tiṭṭha, tiṭṭha, samaṇā”ti. “Ṭhito ahaṁ, aṅgulimāla, tvañca tiṭṭhā”ti. Atha kho coro aṅgulimālo bhagavantaṁ gāthāya ajjhabhāsi: “Cirassaṁ vata me mahito mahesī, Mahāvanaṁ pāpuṇi saccavādī; Sohaṁ carissāmi pahāya pāpaṁ, Sutvāna gāthaṁ tava dhammayuttaṁ”. Itveva coro asimāvudhañca, Sobbhe papāte narake akiri; Avandi coro sugatassa pāde,

“Stop, stop, ascetic!” “I’ve stopped, Aṅgulimāla—now you stop.” Then he addressed the Buddha in verse: “Oh, at long last a renowned great seer, an ascetic has followed me into this deep wood. Now that I’ve heard your verse on Dhamma, I shall live without evil.” With these words, <j>the bandit hurled his sword and weapons down a cliff into an abyss. He venerated the Holy One’s feet,

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