AIブッダ 禅 経典データベース

So I have heard. At Sāvatthī. “Mendicants, form, feeling, perception, choices, and consciousness are impermanent. Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for thi

At Sāvatthī. Consciousness is impermanent. The cause and reason that gives rise to consciousness is also impermanent. Since consciousness is produced by what is impermanent, how could it be permanent? Seeing this … They understand: ‘… there is nothing further for this place.’” “Mendicants, form is impermanent. The cause and reason that gives rise to form is also impermanent. Since form is produced by what is impermanent, how could it be permanent? Feeling is impermanent … Perception is impermane

“Mendicants, the eye is impermanent. Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’” The cause and reason that gives rise to the eye is also impermanent. Since th

At Sāvatthī. Choices … Consciousness is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. Its cessation is what ‘cessation’ refers to. When they speak of ‘cessation’, its the cessation of these things that this refers to.” Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha: “Sir, they speak of ‘cessation’. The cessation of what things does this refer to?” “Ānanda, form is impermanent, conditioned, dependen

“Mendicants, sights are impermanent. Since ideas are produced by what is impermanent, how could they be permanent? Seeing this … They understand: ‘… there is nothing further for this place.’” The cause and reason that gives rise to sights is also impermanent. Since sights are produced by what is impermanent, how could they be permanent? Sounds … Smells … Tastes … Touches … Ideas are impermanent. The cause and reason that gives rise to ideas is also impermanent.

“Mendicants, the eye really is impermanent. A mendicant sees that it is impermanent: that’s their right view. mind really is impermanent. A mendicant sees that it is impermanent: that’s their right view. Seeing rightly, they grow disillusioned. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed.” Seeing rightly, they grow disillusioned. When relishing ends, greed ends. When greed ends, relishing ends. When relishing a

“Mendicants, sights really are impermanent. A mendicant sees that they are impermanent: that’s their right view. Ideas really are impermanent. A mendicant sees that they are impermanent: that’s their right view. Seeing rightly, they grow disillusioned. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed.” Seeing rightly, they grow disillusioned. When relishing ends, greed ends. When greed ends, relishing ends. When rel

“Mendicants, rationally apply the mind to the eye. Truly see the impermanence of the eye. body … mind. Truly see the impermanence of the mind. When a mendicant does this, they grow disillusioned with the mind. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed.” When a mendicant does this, they grow disillusioned with the eye. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed e

“Mendicants, rationally apply the mind to sights. Truly see the impermanence of sights. ideas. Truly see the impermanence of ideas. When a mendicant does this, they grow disillusioned with ideas. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed.” When a mendicant does this, they grow disillusioned with sights. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is

此有故彼有 此生故彼生 此無故彼無 此滅故彼滅

At Sāvatthī. Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him, “Good fellow, do you know the liberation, emancipation, and seclusion of sentient beings?” “I do, good sir.” “But how is it that you know the liberation, emancipation, and seclusion of sentient beings?” “Due to the ending of relish for rebirth; due to the finishing of perception and consciousness; due to the cessation and stilling of feelings—

“Both gods and humans enjoy their food. So what’s the name of the spirit who doesn’t enjoy food?” “Those who give with faith and a clear and confident heart, partake of food in this world and the next. So you should dispel stinginess, overcoming that stain, and give a gift. The good deeds of sentient beings support them in the next world.”

“Whose merit always grows by day and by night? What people—firm in principle, <j>accomplished in conduct— are going to heaven?” “Planters of parks or groves, those who build a bridge, a drinking place and well, and those who give monastic quarters. Their merit always grows by day and by night. Those people—firm in principle, <j>accomplished in conduct— are going to heaven.”

“Who’s your friend while journeying? Who’s your friend at home? Who’s your friend in need? Who’s your friend in the next life?” “A caravan is your friend while journeying. Mother is your friend at home. An ally in a time of need is a friend time and again. But the good deeds you’ve done yourself— that’s your friend in the next life.”

At Sāvatthī. Then a certain brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: “Worthy Gotama, are he who does the deed and he who experiences the result one and the same?” “‘He who does the deed and he who experiences the result are one and the same’: this is one extreme, brahmin.” “Then is he who does the deed one and he who experiences the result another?” “‘He who does the deed

Standing to one side, the godling Anāthapiṇḍika recited these verses in the Buddha’s presence: When he said this, Venerable Ānanda said to the Buddha, “Sir, that godling must surely have been Anāthapiṇḍika. For the householder Anāthapiṇḍika was devoted to Venerable Sāriputta.” “Good, good, Ānanda. You’ve reached the logical conclusion, as far as logic goes. For that was indeed the godling Anāthapiṇḍika.” “This is indeed that Jeta’s Grove, frequented by the Saṅgha of seers, where the King of Dham

Standing to one side, the godling Khema recited these verses in the Buddha’s presence: “Fools and simpletons behave like their own worst enemies, doing wicked deeds that ripen as bitter fruit. It’s not good to do a deed that plagues you later on, for which you weep and wail, as its effect stays with you. It is good to do a deed that doesn’t plague you later on, that gladdens and cheers, as its effect stays with you.” “As a precaution, you should do what you know is for your own welfare. A thinke

Standing to one side, the godling Serī addressed the Buddha in verse: Then my troops approached me and said, ‘Your Majesty gives gifts, the ladies of your harem give gifts, your aristocrat vassals give gifts, but we don’t. Your Majesty, please support us to give gifts and make merit.’ Then it occurred to me, ‘I’m a giver, a donor, who praises giving. When they say, “We would give gifts”, what am I to say?’ And so I gave the third gate to my troops. There they gave gifts, while my own giving dwin

At Sāvatthī. wrong immersion … “Mendicants, sentient beings join together and converge because of an element: those of wrong view with those of wrong view … wrong thought … wrong speech … wrong action … wrong livelihood … wrong effort … wrong mindfulness … Those who have right view … right thought … right speech … right action … right livelihood … right effort … right mindfulness … right immersion with those who have right immersion.”

So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left. Then, late at night, the glorious divinity Sahampati, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, stood to one side, and spoke this verse in the Buddha’s presence: “The banana plant is destroyed by its own fruit, as are the bamboo and the reed. Honor destroys a reprobate, as pregnancy destroys a mule.”