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yakkhā nānattavaṇṇino; Iddhimanto jutimanto, Vessāmittā pañcasatā, yakkhānaṁ payirupāsati; Kumbhīro rājagahiko, sopāgā samitiṁ vanaṁ. yakkhā nānattavaṇṇino; Iddhimanto jutimanto, vaṇṇavanto yasassino; Modamānā abhikkāmuṁ,
spirits of different colors. They’re powerful and brilliant, From Vessāmitta’s mountain there are five hundred a hundred thousand spirits, Kumbhīra of Rājagaha also came to the meeting in the wood. spirits of different colors. They’re powerful and brilliant, so beautiful and glorious. Rejoicing, they’ve come forth
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3. Dutiyādicakkavattikathā Dutiyopi kho, bhikkhave, rājā cakkavattī …pe… Sattāhapabbajite kho pana, bhikkhave, rājisimhi dibbaṁ cakkaratanaṁ antaradhāyi. tatiyopi kho, bhikkhave, rājā cakkavattī … catutthopi kho, bhikkhave, rājā cakkavattī … pañcamopi kho, bhikkhave, rājā cakkavattī … chaṭṭhopi kho, bhikkhave, rājā cakkavattī … sattamopi kho, bhikkhave, rājā cakkavattī bahunnaṁ vassānaṁ bahunnaṁ vassasatānaṁ bahunnaṁ vassasahassānaṁ accayena aññataraṁ purisaṁ āmantesi: Atha kho, bhikkhave, aññat
3. On Subsequent Wheel-Turning Monarchs And for a second time, Seven days later the heavenly wheel-treasure vanished. and a third, a fourth, a fifth, a sixth, and a seventh time, a wheel-turning monarch was established in exactly the same way. And after many years the seventh wheel-turning monarch went forth, handing the realm over to the crown prince. Then a certain man approached the newly anointed aristocrat king and said, Please, Your Majesty, ask us about the noble duty of a wheel-turning m
智慧
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Atha kho te brāhmaṇā kūṭadantaṁ brāhmaṇaṁ etadavocuṁ: “kasmā pana bhavaṁ kūṭadanto samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodatī”ti? “Nāhaṁ, bho, samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodāmi. Muddhāpi tassa vipateyya, yo samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodeyya. Api ca me, bho, evaṁ hoti— samaṇo gotamo na evamāha: 5. Niccadānaanukulayañña “Atthi pana, bho gotama, añño yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambha
So those brahmins said to him, “How can you not applaud the ascetic Gotama’s fine words?” “It’s not that I don’t applaud what he said. If anyone didn’t applaud such fine words, their head would explode! But, gentlemen, it occurs to me that the ascetic Gotama does not say: 5. A Regular Gift as an Propitious Sacrifice. “But Mister Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories, is there any other sacrifice that has fewer obligations and undertakings, yet is
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Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena koṭigāmo tadavasari. Tatra sudaṁ bhagavā koṭigāme viharati. Tatrapi sudaṁ bhagavā nātike viharanto giñjakāvasathe etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti: “Iti sīlaṁ iti samādhi iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā. Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ— kāmāsavā, bhavāsavā, avijjāsavā”ti. Atha kho bhagavā nātike yathābhirantaṁ
Then the Buddha together with a large Saṅgha of mendicants arrived at the village of Koṭi, and stayed there. And while staying there in Ñātika the Buddha often gave this Dhamma talk to the mendicants: “Such is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it’s very fruitful and beneficial. When wisdom is imbued with immersion it’s very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defilements o
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bhikkhūnaṁ samitiṁ vanaṁ. Kumbhīro rājagahiko, vepullassa nivesanaṁ; Bhiyyo naṁ satasahassaṁ, Purimañca disaṁ rājā, bhikkhūnaṁ samitiṁ vanaṁ. Dakkhiṇañca disaṁ rājā, virūḷho taṁ pasāsati; Kumbhaṇḍānaṁ adhipati, mahārājā yasassiso.
to the meeting of mendicants in the wood. And there’s Kumbhīra of Rājagaha, whose home is on Mount Vepulla. Attended by more than King Dhataraṭṭha rules to the meeting of mendicants in the wood. King Virūḷhaka rules the southern quarter. Lord of the gnomes, he’s a great king, glorious.
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“Yāni kho pana tāni, brāhmaṇa, niccadānāni anukulayaññāni sīlavante pabbajite uddissa diyyanti; ayaṁ kho, brāhmaṇa, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. “Ko nu kho, bho gotama, hetu ko paccayo, yena taṁ niccadānaṁ anukulayaññaṁ imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhatarañca appasamārambhatarañca mahapphalatarañca mahānisaṁsatarañcā”ti? “Na kho, brāhmaṇa, evarūpaṁ yaññaṁ upasaṅkama
“The regular gifts as propitious sacrifice given specially to ethical renunciates; this sacrifice, brahmin, has fewer obligations and undertakings, yet is more fruitful and beneficial.” “What is the cause, Mister Gotama, what is the reason why those regular gifts as propitious sacrifice have fewer obligations and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories?” “Because neither perfected ones nor those who are
智慧
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Puttāpi tassa bahavo, indanāmā mahabbalā; Iddhimanto jutimanto, vaṇṇavanto yasassino; Modamānā abhikkāmuṁ, dhataraṭṭho pasāsati; bhikkhūnaṁ samitiṁ vanaṁ. Pacchimañca disaṁ rājā, virūpakkho pasāsati; Nāgānañca adhipati,
And he has many mighty sons all of them named Indra. They’re powerful and brilliant, so beautiful and glorious. Rejoicing, they’ve come forth the eastern quarter. to the meeting of mendicants in the wood. King Virūpakkha rules the western quarter. Lord of the dragons,
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Ayaṁ kho, brāhmaṇa, hetu ayaṁ paccayo, yena taṁ niccadānaṁ anukulayaññaṁ imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhatarañca appasamārambhatarañca mahapphalatarañca mahānisaṁsatarañcā”ti. “Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? “Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca
This is the cause, brahmin, this is the reason why those regular gifts as propitious sacrifice have fewer obligations and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories.” “But Mister Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories and those regular gifts as propitious sacrifice, is there any other sacrifice that has fewer obligations and undertakings, yet is more fruitfu
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mahārājā yasassiso. Puttāpi tassa bahavo, indanāmā mahabbalā; Iddhimanto jutimanto, vaṇṇavanto yasassino; Modamānā abhikkāmuṁ, Gandhabbānaṁ adhipati, bhikkhūnaṁ samitiṁ vanaṁ. Uttarañca disaṁ rājā, kuvero taṁ pasāsati;
he’s a great king, glorious. And he has many mighty sons all of them named Indra. They’re powerful and brilliant, so beautiful and glorious. Rejoicing, they’ve come forth Lord of the centaurs, to the meeting of mendicants in the wood. King Kuvera rules the northern quarter.
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Seyyathāpi nāma khuddamadhuṁ aneḷakaṁ; Atha kho, vāseṭṭha, aññataro satto lolajātiko: 3. Candimasūriyādipātubhāva Atha kho te, vāseṭṭha, sattā rasapathaviṁ hatthehi āluppakārakaṁ upakkamiṁsu paribhuñjituṁ. Yato kho te, vāseṭṭha, sattā rasapathaviṁ hatthehi āluppakārakaṁ upakkamiṁsu paribhuñjituṁ. Atha tesaṁ sattānaṁ sayaṁpabhā antaradhāyi. Sayaṁpabhāya antarahitāya candimasūriyā pāturahesuṁ. Candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pāturahesuṁ. Nakkhattesu tārakarūpesu pātubhūtesu ra
And it was as sweet as pure dwarf-bee honey. Now, one of those beings was reckless. 3. The Moon and Sun Appear Then those beings started to eat the earth’s nectar, breaking it into lumps. But when they did this their luminosity vanished. And with the vanishing of their luminosity the moon and sun appeared, stars and constellations appeared, days and nights were distinguished, and so were months and fortnights,
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Rūpupādānakkhandho vedanupādānakkhandho saññupādānakkhandho saṅkhārupādānakkhandho viññāṇupādānakkhandho. Āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. Pañca suddhāvāsā— avihā, atappā, sudassā, sudassī, akaniṭṭhā. Pañca anāgāmino— antarāparinibbāyī, upahaccaparinibbāyī, asaṅkhāraparinibbāyī, sasaṅkhāra
form, feeling, perception, choices, and consciousness. They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. <em>Five pure abodes:</em> Aviha, Atappa, the gods fair to see, the fair seeing gods, and Akaniṭṭha. <em
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“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? catutthaṁ jhānaṁ upasampajja viharati. Ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cāti. …pe… Ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti … ayampi kho,
“But is there any other sacrifice that has fewer obligations and undertakings, yet is more fruitful and beneficial?” fourth absorption. This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial. … They project and extend the mind toward knowledge and vision … This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial. They understand: ‘… there is nothing further for this place.’ This sacrifice has fe
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Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ambapāliṁ gaṇikaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho ambapālī gaṇikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ etadavoca: “adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. At
She went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot. She bowed and sat down to one side. The Buddha educated, encouraged, fired up, and inspired her with a Dhamma talk. Then she said to the Buddha, “Sir, would the Buddha, together with the mendicant Saṅgha, please accept tomorrow’s meal from me?” The Buddha consented with silence. Then, knowing that the Buddha had consented, Ambapālī got up from her seat, bowed, and respectfully circled the Buddha
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Yakkhānañca adhipati, mahārājā yasassiso. Puttāpi tassa bahavo, indanāmā mahabbalā; Iddhimanto jutimanto, vaṇṇavanto yasassino; Modamānā abhikkāmuṁ, mahārājā yasassiso. bhikkhūnaṁ samitiṁ vanaṁ. Purimaṁ disaṁ dhataraṭṭho,
Lord of spirits, he’s a great king, glorious. And he has many mighty sons all of them named Indra. They’re powerful and brilliant, so beautiful and glorious. Rejoicing, they’ve come forth he’s a great king, glorious. to the meeting of mendicants in the wood. Dhataraṭṭha in the east,
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Atha kho te licchavī ambapāliṁ gaṇikaṁ etadavocuṁ: “kiṁ, je ambapāli, daharānaṁ daharānaṁ licchavīnaṁ akkhena akkhaṁ cakkena cakkaṁ yugena yugaṁ paṭivaṭṭesī”ti? “Tathā hi pana me, ayyaputtā, bhagavā nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. “Dehi, je ambapāli, etaṁ bhattaṁ satasahassenā”ti. “Sacepi me, ayyaputtā, vesāliṁ sāhāraṁ dassatha, evamahaṁ taṁ bhattaṁ na dassāmī”ti. Atha kho te licchavī aṅguliṁ phoṭesuṁ: “jitamha vata bho ambakāya, jitamha vata bho ambakāyā”ti. Atha kho te
The Licchavis said to her, “What, you wench Ambapālī, are you doing colliding with us axle to axle, wheel to wheel, yoke to yoke?” “Well, masters, it’s because I’ve invited the Buddha for tomorrow’s meal together with the mendicant Saṅgha.” “Wench, give us that meal for a hundred thousand!” “Masters, even if you were to give me Vesālī with her provinces, I still wouldn’t give that meal to you.” Then the Licchavis snapped their fingers, saying, “We’ve been beaten by the aunty! We’ve been beaten b
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dakkhiṇena virūḷhako; Pacchimena virūpakkho, kuvero uttaraṁ disaṁ. Cattāro te mahārājā, samantā caturo disā; Daddallamānā aṭṭhaṁsu, vane kāpilavatthave. Puttāpi tassa bahavo, indanāmā mahabbalā; Iddhimanto jutimanto,
Virūḷhaka to the south, Virūpakkha to the west, and Kuvera in the north. These four great kings, all around in the four quarters, stood there dazzling in the wood at Kapilavatthu. And he has many mighty sons all of them named Indra. They’re powerful and brilliant,
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Tesaṁ vaṇṇātimānapaccayā mānātimānajātikānaṁ rasapathavī antaradhāyi. Rasāya pathaviyā antarahitāya sannipatiṁsu. ‘aho rasaṁ, aho rasan’ti. 4. Bhūmipappaṭakapātubhāva Atha kho tesaṁ, vāseṭṭha, sattānaṁ rasāya pathaviyā antarahitāya bhūmipappaṭako pāturahosi. ‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti. Tesaṁ vaṇṇātimānapaccayā mānātimānajātikānaṁ bhūmipappaṭako antaradhāyi. 5. Padālatāpātubhāva Bhūmipappaṭake antarahite padālatā pāturahosi, seyyathāpi nāma kalambukā; evameva pāturahosi.
And the vanity of the beautiful ones made the earth’s nectar vanish. They gathered together and bemoaned, ‘Oh, what a taste! Oh, what a taste!’ 4. Ground-Fungus When the earth’s nectar had vanished, ground-fungus appeared to those beings. ‘We’re more beautiful, they’re the ugly ones!’ And the vanity of the beautiful ones made the ground-fungus vanish. 5. Bursting Pods When the ground-fungus had vanished, bursting pods appeared, like the fruit of the kadam tree. They were beautiful, fragrant, and
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Puna caparaṁ, āvuso, bhikkhu kāye avītarāgo hoti …pe… Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā, rūpe avītarāgo hoti …pe… puna caparaṁ, āvuso, bhikkhu yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati …pe… puna caparaṁ, āvuso, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. Yo so, āvuso, bhikkhu aññataraṁ devanikāyaṁ
Furthermore, a mendicant isn’t free of greed for the body … Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. They’re not free of greed for form … They eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying down, and drowsing … They lead the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or fervent austerity or spiritual practice, may I beco
⚠ 出家者向けの文脈
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“yesaṁ, bhikkhave, bhikkhūnaṁ devā tāvatiṁsā adiṭṭhapubbā, oloketha, bhikkhave, licchaviparisaṁ; apaloketha, bhikkhave, licchaviparisaṁ; upasaṁharatha, bhikkhave, licchaviparisaṁ— tāvatiṁsasadisan”ti. Atha kho te licchavī yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te licchavī bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho te li
“Any of the mendicants who’ve never seen the gods of the thirty-three before, just have a look at the assembly of Licchavis. See the assembly of Licchavis, check them out: they’re just like the thirty-three!” The Licchavis went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot. They bowed to the Buddha, sat down to one side, and the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk. Then they said to the Buddha, “Sir, would the
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vaṇṇavanto yasassino; Modamānā abhikkāmuṁ,
so beautiful and glorious. Rejoicing, they’ve come forth
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