AIブッダ 禅 経典データベース

He who once was heedless, but turned to heedfulness, lights up the world like the moon freed from clouds.

Someone whose bad deed is supplanted by the good, lights up the world, like the moon freed from clouds.

Blind is the world, few are those who clearly see. Only a handful go to heaven, like a bird freed from a net.

Swans fly by the sun’s path, psychic sages fly through space. The attentive leave the world, having vanquished Māra with his legions.

When a personage, spurning the hereafter, transgresses in just one thing— lying— there is no evil they would not do.

The miserly don’t ascend to heaven, it takes a fool to not praise giving. The attentive celebrate giving, and so find happiness in the hereafter.

The fruit of stream-entry is better than being the one king of the earth, than going to heaven, than lordship over all the world.

“Now, Ānanda, some of you might think: ‘The teacher’s dispensation has passed. Now we have no Teacher.’ But you should not see it like this. The teaching and training that I have taught and pointed out for you shall be your Teacher after my passing. When the Buddha was fully quenched, along with the full extinguishment there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky. “Oh! Conditions are impermanent, their nature is to rise and fall; having arisen, they c

1. The First Recitation Section So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then, late at night, the four great kings—with large armies of spirits, centaurs, gnomes, and dragons—set guards, troops, and wards at the four quarters and then, lighting up the entire Vulture’s Peak with their beauty, went up to the Buddha, bowed, and sat down to one side. Before sitting down to one side, some spirits bowed, some exchanged greetings and polite conv

See, Ānanda! All those conditioned phenomena have passed, ceased, and perished. So impermanent are conditions, so unstable are conditions, so unreliable are conditions. This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions. Six times, Ānanda, I recall having laid down my body at this place. And the seventh time was as a wheel-turning monarch, a just and principled king, at which time my dominion extended to all four sides, I achieved stability in

諸法從本來 常自寂滅相

When you understand, say so. When you don’t understand, say so. If anyone has a doubt or uncertainty, ask me about it: ‘Why, sir, does it say this? What does that mean?’” “We’re already delighted and satisfied with Master Nandaka, since he invites us like this.” “What do you think, sisters? Is the ear … nose … tongue … body … mind permanent or impermanent?”

So I have heard. At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond together with a large Saṅgha of mendicants. Then Pessa the elephant marshal’s son and Kandaraka the wanderer went to see the Buddha. When they had approached, Pessa bowed and sat down to one side. But the wanderer Kandaraka exchanged greetings with the Buddha and stood to one side. He looked around the mendicant Saṅgha, who were so very silent, and said to the Buddha: And what individual mortifi

And in this context what are the six kinds of renunciate equanimity? Such equanimity transcends the idea. That’s why it’s called renunciate equanimity. These are the six kinds of renunciate equanimity. ‘The thirty-six positions of sentient beings should be understood.’ That’s what I said, and this is why I said it. When you’ve understood the impermanence of sights—their perishing, fading away, and cessation—equanimity arises as you truly understand through right understanding that both formerly

That’s dependent, not independent. Dependent on what? Dependent on contact.’ They see that contact, feeling, perception, choices, and consciousness are impermanent. Based on that element alone, their mind leaps forth, gains confidence, settles down, and becomes decided. Others might treat that mendicant with disliking, loathing, and detestation, striking them with fists, stones, sticks, and swords. They understand: ‘This body is such that fists, stones, sticks, and swords strike it. But the Budd

like the ocean. ‘They’re reborn’, ‘they’re not reborn’, ‘they’re both reborn and not reborn’, ‘they’re neither reborn nor not reborn’—none of these apply. Any feeling … perception … When he said this, the wanderer Vacchagotta said to the Buddha: “Worthy Gotama, suppose there was a large sal tree not far from a town or village. And because it’s impermanent, its branches and foliage, bark and shoots, and softwood would fall off. After some time it would be rid of branches and foliage, bark and sho

“Mendicants, you should give up desire for what is impermanent. And what is impermanent? The eye, ear, nose, tongue, body, and mind are impermanent: you should give up desire for them. You should give up desire for what is impermanent.”