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

智慧中部経典趣旨一致長

Tassa mayhaṁ, rājakumāra, satānusāri viññāṇaṁ ahosi: ‘eseva maggo bodhāyā’ti. Tassa mayhaṁ, rājakumāra, etadahosi: ‘kiṁ nu kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti? Tassa mayhaṁ, rājakumāra, etadahosi: ‘na kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti. Tassa mayhaṁ, rājakumāra, etadahosi: ‘na kho taṁ sukaraṁ sukhaṁ adhigantuṁ evaṁ adhimattakasimānaṁ pattakāyena. Yannūnāhaṁ oḷārikaṁ āhāraṁ āhāreyy

Stemming from that memory came the understanding: ‘<em>That</em> is the path to awakening!’ Then it occurred to me, ‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?’ Then it occurred to me, ‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities.’ Then it occurred to me, ‘I can’t achieve that pleasure with a body so severely emaciated. Why don’t I eat some solid food, some rice and porrid

智慧中部経典趣旨一致長

中部経典（MN139 §11.4–12.3）

Tatra, bhikkhave, ataramānassa bhāsato kāyopi na kilamati, cittampi na upahaññati, saropi na upahaññati, kaṇṭhopi na āturīyati, visaṭṭhampi hoti viññeyyaṁ ataramānassa bhāsitaṁ. ‘Ataramānova bhāseyya, no taramāno’ti— iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. ‘Janapadaniruttiṁ nābhiniveseyya, samaññaṁ nātidhāveyyā’ti— Iti yathā yathā naṁ tesu tesu janapadesu sañjānanti ‘idaṁ kira me āyasmanto sandhāya voharantī’ti tathā tathā voharati aparāmasaṁ. Evaṁ kho, bhikkhave, janapadaniruttiyā ca anabh

When not speaking hurriedly, your body doesn’t get tired, your mind doesn’t get stressed, your voice doesn’t get stressed, your throat doesn’t get sore, and your words are clear and easy to understand. ‘Don’t speak hurriedly.’ That’s what I said, and this is why I said it. ‘Don’t insist on popular definitions and don’t overstep normal labels.’ And however it is known among those various populations, you speak accordingly, thinking: ‘It seems that the venerables are referring to this.’ That’s how

智慧中部経典趣旨一致長

中部経典（MN50 §11.1–12.4）

Atha kho, pāpima, āyasmā sañjīvo tassā rattiyā accayena tāya samāpattiyā vuṭṭhahitvā cīvarāni papphoṭetvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ piṇḍāya pāvisi. Addasaṁsu kho te, pāpima, gopālakā pasupālakā kassakā pathāvino āyasmantaṁ sañjīvaṁ piṇḍāya carantaṁ; disvāna nesaṁ etadahosi: ‘acchariyaṁ vata bho, abbhutaṁ vata, bho. Ayaṁ samaṇo nisinnakova kālaṅkato, svāyaṁ paṭisañjīvito’ti. Iminā kho evaṁ, pāpima, pariyāyena āyasmato sañjīvassa sañjīvoteva samaññā udapādi. Atha kho, pāpim

Then, when the night had passed, Sañjīva emerged from that attainment, shook out his robes, and, since it was morning, he robed up and entered the village for alms. Those cowherds, shepherds, farmers, and passers-by saw him wandering for alms and said, ‘Oh lord, how incredible, how amazing! This ascetic passed away while seated, and now he has come back to life!’ And that’s how he came to be known as Sañjīva. Then it occurred to Māra Dūsī, ‘I don’t know the course of rebirth of these ethical men

導線タグ: 決断,罪悪感

智慧中部経典趣旨一致長

中部経典（MN85 §33.5–34-37.7）

‘yaṁ kho samaṇo gotamo dhammaṁ adhigamissati taṁ no ārocessatī’ti. Yato kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṁsu: ‘bāhulliko samaṇo gotamo padhānavibbhanto, āvatto bāhullāyā’ti. So kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāretvā balaṁ gahetvā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. Vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja vihāsiṁ. So evaṁ samāhite citte par

‘The ascetic Gotama will tell us of any truth that he realizes.’ But when I ate some solid food, they left disappointed in me, saying, ‘The ascetic Gotama has become indulgent; he has strayed from the struggle and returned to indulgence.’ After eating solid food and gathering my strength, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption … second absorption … third absorption … fourth absorption. When my mind had immersed in

智慧中部経典趣旨一致長

中部経典（MN139 §12.4–13.13）

Idha, bhikkhave, tadevekaccesu janapadesu ‘pātī’ti sañjānanti, ‘pattan’ti sañjānanti, ‘vittan’ti sañjānanti, ‘sarāvan’ti sañjānanti ‘dhāropan’ti sañjānanti, ‘poṇan’ti sañjānanti, ‘pisīlavan’ti sañjānanti. Iti yathā yathā naṁ tesu tesu janapadesu sañjānanti tathā tathā thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti. Evaṁ kho, bhikkhave, janapadaniruttiyā ca abhiniveso hoti samaññāya ca atisāro. Kathañca, bhikkhave, janapadaniruttiyā ca anabhiniveso hoti samaññāya ca anatis

It’s when among different populations they label the same thing as a ‘cup’, a ‘bowl’, a ‘jar’, a ‘scoop’, a ‘vessel’, a ‘dish’, or a ‘plate’. And however it is known among those various populations, you speak accordingly, obstinately sticking to that and insisting: ‘This is the only truth, anything else is futile.’ That’s how you insist on popular definitions and overstep normal labels. And how do you not insist on popular definitions and overstep normal labels? It’s when among different populat

智慧中部経典趣旨一致長

中部経典（MN29 §3.7–4.27）

So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati. Appamatto samāno sīlasampadaṁ ārādheti. So tāya sīlasampadāya attamano hoti paripuṇṇasaṅkappo. Ayaṁ vuccati, bhikkhave, bhikkhu papaṭikaṁ aggahesi brahmacariyassa; tena ca vosānaṁ āpādi. Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti. Appamatto samāno samādhisampadaṁ ārādheti. So tāya samādhisampadāya attamano hoti paripuṇṇasaṅka

Nor do they become indulgent and fall into negligence on account of those possessions, honor, and popularity. Being diligent, they achieve accomplishment in ethics. They’re happy with that, and they’ve got all they wished for. This is called a mendicant who has grabbed the shoots of the spiritual life and stopped short with that. Next, take a gentleman who has gone forth out of faith from the lay life to homelessness … When they’ve gone forth they generate possessions, honor, and popularity. … B

⚠ 出家者向けの文脈

智慧中部経典趣旨一致長

中部経典（MN11 §13.4–15.5）

yā sahadhammikesu piyamanāpatā sā na sammaggatā akkhāyati. Taṁ kissa hetu? Evañhetaṁ, bhikkhave, hoti yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite. Tathāgato ca kho, bhikkhave, arahaṁ sammāsambuddho sabbupādānapariññāvādo paṭijānamāno sammā sabbupādānapariññaṁ paññapeti— kāmupādānassa pariññaṁ paññapeti, diṭṭhupādānassa pariññaṁ paññapeti, sīlabbatupādānassa pariññaṁ paññapeti, attavādupādānassa pariññaṁ paññapeti. Evarūpe kho, bhikkhave

and love and affection for those sharing the same path are said to be not rightly placed. Why is that? It’s because that teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. The Realized One, the perfected one, the fully awakened Buddha claims to propound the complete understanding of all kinds of grasping. He describes the complete understanding of grasping at sensual pleasures, views,

同じ道を歩む者たちへの愛情と親愛の情は、正しく向けられているとは言えない、とされるのである。それはなぜか。その教えと修行とは、説き方が拙く、示し方が不十分であり、解脱をもたらさず、寂静へと導かず、正等覚を成就した仏陀にあらざる者によって説かれたものだからである。如来・応供・正等覚者は、あらゆる種類の取著の完全なる了知を説くと宣言される。すなわち、欲取・見取・

智慧中部経典趣旨一致長

中部経典（MN29 §5.4–6.15）

So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti. Ayaṁ vuccati, bhikkhave, bhikkhu phegguṁ aggahesi brahmacariyassa; tena ca vosānaṁ āpādi. Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: So tāya sīlasampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno samādhisampadaṁ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṁseti, na paraṁ vambheti. So tāya samādhisampadāya

When they’ve gone forth they generate possessions, honor, and popularity. … This is called a mendicant who has grabbed the softwood of the spiritual life and stopped short with that. Next, take a gentleman who has gone forth out of faith from the lay life to homelessness, thinking, Nor do they become indulgent and fall into negligence regarding that accomplishment in ethics. Being diligent, they achieve accomplishment in immersion. They’re happy with that, but they haven’t got all they wished fo

⚠ 出家者向けの文脈

智慧中部経典趣旨一致長

中部経典（MN118 §2.1–21.3）

Tena kho pana samayena therā bhikkhū nave bhikkhū ovadanti anusāsanti. Appekacce therā bhikkhū dasapi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū vīsampi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū tiṁsampi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū cattārīsampi bhikkhū ovadanti anusāsanti. Te ca navā bhikkhū therehi bhikkhūhi ovadiyamānā anusāsiyamānā uḷāraṁ pubbenāparaṁ visesaṁ jānanti. ‘Cittapaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittapaṭisaṁvedī passasissāmī’ti sik

Now at that time the senior mendicants were advising and instructing the junior mendicants. Some senior mendicants instructed ten mendicants, while some instructed twenty, thirty, or forty. Being instructed by the senior mendicants, the junior mendicants realized a higher distinction than they had before. They practice like this: ‘I’ll breathe in experiencing the mind.’ They practice like this: ‘I’ll breathe out experiencing the mind.’ They practice like this: ‘I’ll breathe in gladdening the min

智慧中部経典趣旨一致長

中部経典（MN29 §6.16–6.39）

So tena ñāṇadassanena na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno asamayavimokkhaṁ ārādheti. Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ so bhikkhu tāya asamayavimuttiyā parihāyetha. Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkameyya ‘sāran’ti jānamāno. Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇ

Nor do they become indulgent and fall into negligence regarding that knowledge and vision. Being diligent, they achieve irreversible freedom. And it’s impossible for that mendicant to fall away from that irreversible freedom. Suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. He’d cut out just the heartwood and leave knowing it was heartwood. If a person with clear eyes saw him they’d say, ‘I’m swampe

⚠ 出家者向けの文脈

智慧中部経典趣旨一致長

中部経典（MN50 §20.1–22.4）

Atha kho, pāpima, kakusandho bhagavā arahaṁ sammāsambuddho pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āyasmatā vidhurena pacchāsamaṇena gāmaṁ piṇḍāya pāvisi. Atha kho, pāpima, dūsī māro aññataraṁ kumārakaṁ anvāvisitvā sakkharaṁ gahetvā āyasmato vidhurassa sīse pahāramadāsi; sīsaṁ vobhindi. Atha kho, pāpima, āyasmā vidhuro bhinnena sīsena lohitena gaḷantena kakusandhaṁyeva bhagavantaṁ arahantaṁ sammāsambuddhaṁ piṭṭhito piṭṭhito anubandhi. Atha kho, pāpima, kakusandho bhagavā arahaṁ sammāsambuddh

Then the Buddha Kakusandha robed up in the morning and, taking this bowl and robe, entered the village for alms with Venerable Vidhura as his second monk. Then Māra Dūsī took possession of a certain boy, picked up a rock, and hit Vidhura on the head, cracking it open. Then Vidhura, with blood pouring from his cracked skull, still followed behind the Buddha Kakusandha. Then the Buddha Kakusandha turned to gaze back, the way that elephants do, saying, ‘This Māra Dūsī knows no limit.’ And as he was

⚠ 出家者向けの文脈

智慧中部経典趣旨一致長

中部経典（MN70 §10.7–12.5）

Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: ‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṁ ajānanto ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharathā’ti vadeyyaṁ; api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti? “Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: ‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dham

Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: ‘When someone feels that kind of neutral feeling, unskillful qualities decline and skillful qualities grow.’ Not knowing this, would it be appropriate for me to say: ‘You should enter and remain in that kind of neutral feeling’?” “But I have known, seen, understood, realized, and experienced this with wisdom: ‘When someone feels that kind of neutral feeling, unskillful qualities decline and skillful qualit

智慧中部経典趣旨一致長

中部経典（MN85 §44.16–44.3）

Tathūpamaṁ dhammamayaṁ sumedha, Pāsādamāruyha samantacakkhu. Sokāvatiṇṇaṁ janatamapetasoko, Avekkhassu jātijarābhibhūtaṁ; ‘nassati vata bho loko; vinassati vata bho loko. Yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṁ namati no dhammadesanāyā’ti. Uṭṭhehi vīra vijitasaṅgāma, Satthavāha aṇaṇa vicara loke; Desassu bhagavā dhammaṁ, Aññātāro bhavissantī’ti. Atha kho, rājakumāra, brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ

In just the same way, All-seer, so intelligent, having ascended the Temple of Truth, rid of sorrow, look upon the people swamped with sorrow, overcome by rebirth and old age. ‘Oh lord! The world will be lost, the world will perish! For the mind of the Realized One, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.’ Rise, hero! Victor in battle, caravan leader, wander the world free of debt. Let the Blessed One teach the Dhamma! There will be

智慧中部経典趣旨一致長

中部経典（MN99 §22.14–23.1）

Brahmānañcāhaṁ, māṇava, pajānāmi brahmalokañca brahmalokagāminiñca paṭipadaṁ; yathāpaṭipanno ca brahmalokaṁ upapanno tañca pajānāmī”ti. “sutaṁ metaṁ, bho gotama: ‘samaṇo gotamo brahmānaṁ sahabyatāya maggaṁ jānātī’”ti. “Taṁ kiṁ maññasi, māṇava, āsanne ito naḷakāragāmo, na yito dūre naḷakāragāmo”ti? “Evaṁ, bho, āsanne ito naḷakāragāmo, na yito dūre naḷakāragāmo”ti. “Taṁ, kiṁ maññasi, māṇava, idhassa puriso naḷakāragāme jātavaddho; tamenaṁ naḷakāragāmato tāvadeva avasaṭaṁ naḷakāragāmassa maggaṁ puc

I understand divinity, the realm of divinity, and the practice that leads to the realm of divinity, practicing in accordance with which one is reborn in the realm of divinity.” “Worthy Gotama, I have heard that the ascetic Gotama knows a path to company with divinity.” “What do you think, student? Is the village of Naḷakāra nearby?” “Yes it is, sir.” “What do you think, student? Suppose a person was born and raised in Naḷakāra. And as soon as they left the town some people asked them for the roa

智慧中部経典趣旨一致短

中部経典（MN29 §7.5–7.5）

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Satisfied, the mendicants approved what the Buddha said.

智慧中部経典趣旨一致長

中部経典（MN70 §12.6–15.1）

Abhabbā te pamajjituṁ. Ye ca kho te, bhikkhave, bhikkhū sekkhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti, tathārūpānāhaṁ, bhikkhave, bhikkhūnaṁ ‘appamādena karaṇīyan’ti vadāmi. Taṁ kissa hetu? Appeva nāmime āyasmanto anulomikāni senāsanāni paṭisevamānā kalyāṇamitte bhajamānā indriyāni samannānayamānā— yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyunti. Imaṁ kho ah

They’re incapable of being negligent. I say that mendicants still have work to do with diligence if they are trainees, who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary from the yoke. Why is that? Thinking: ‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight

智慧中部経典趣旨一致長

中部経典（MN85 §44.4–45.3）

Atha kho, rājakumāra, brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca: ‘desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ. Santi sattā apparajakkhajātikā assavanatāya dhammassa parihāyanti; bhavissanti dhammassa aññātāro’ti. Idamavoca, rājakumāra, brahmā sahampati; idaṁ vatvā athāparaṁ etadavoca: Atha khvāhaṁ, rājakumāra, brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesiṁ. Atha kho, rājakumāra, brahmā sahampat

He arranged his robe over one shoulder, raised his joined palms toward me, and said, ‘Sir, let the Blessed One teach the Dhamma! Let the Holy One teach the Dhamma! There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching. There will be those who understand the teaching!’ That’s what the divinity Sahampati said. Then he went on to say: Then, understanding the Divinity’s invitation, I surveyed the world with the eye of a Buddha, because of my comp

智慧中部経典趣旨一致長

中部経典（MN30 §11.20–12.15）

Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi. So sīlasampadaṁ ārādheti. Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti: So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti. Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca

They become lazy and slack regarding their knowledge and vision, not generating enthusiasm or trying to realize those things that are better and finer. … They’re like the individual who mistakes softwood for heartwood, I say. They achieve accomplishment in ethics … Next, take an individual who has gone forth out of faith from the lay life to homelessness, thinking: They don’t glorify themselves and put others down on account of that. They don’t become lazy and slack regarding their accomplishmen

智慧中部経典趣旨一致長

中部経典（MN70 §15.2–16.4）

Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṁ vuccati, bhikkhave, puggalo ubhatobhāgavimutto imassa kho ahaṁ, bhikkhave, bhikkhuno ‘na appamādena karaṇīyan’ti vadāmi. Taṁ kissa hetu? Kataṁ tassa appamādena. Abhabbo so pamajjituṁ. Katamo ca, bhikkhave, puggalo paññāvimutto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa

It’s an individual who has direct meditative experience of the peaceful liberations that are formless, transcending form. And, having seen with wisdom, their defilements have come to an end. This individual is called freed both ways. And I say that this mendicant has no work to do with diligence. Why is that? They’ve done their work with diligence. They’re incapable of being negligent. And what individual is freed by wisdom? It’s an individual who does not have direct meditative experience of th

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智慧中部経典趣旨一致長

中部経典（MN85 §45.5–46.13）

Atha khvāhaṁ, rājakumāra, brahmānaṁ sahampatiṁ gāthāya paccabhāsiṁ: ‘Apārutā tesaṁ amatassa dvārā, Ye sotavanto pamuñcantu saddhaṁ; Vihiṁsasaññī paguṇaṁ na bhāsiṁ, Dhammaṁ paṇītaṁ manujesu brahme’ti. Tassa mayhaṁ, rājakumāra, etadahosi: Ñāṇañca pana me dassanaṁ udapādi: ‘sattāhakālaṅkato āḷāro kālāmo’ti. Tassa mayhaṁ, rājakumāra, etadahosi: ‘mahājāniyo kho āḷāro kālāmo.

Then I replied in verse to the divinity Sahampati: ‘Flung open are the doors to freedom from death! Let those with ears to hear commit to faith. Thinking it would be troublesome, Divinity, <j>I did not teach the sophisticated, sublime Dhamma among mankind.’ Then it occurred to me, And knowledge and vision arose in me, ‘Āḷāra Kālāma passed away seven days ago.’ Then it occurred to me, ‘This is a great loss for Āḷāra Kālāma.

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