🔖 ブックマーク機能はLINEログインで利用できます
💬 AIブッダに相談
10,023
偈句数
6,901
日本語訳あり
9,975
パーリ原文
経典 18
テーマ 20
該当 4,287
すべて
智慧 4287
老い 929
苦しみ 775
正念 717
業・因果 365
死 359
執着 353
幸せ 347
怒り 347
人間関係 246
自己 243
家族 234
不安 177
仕事 154
渇愛 145
慈悲 126
無常 108
孤独 45
空 43
感謝 23
vinaya 2606
中部経典 2119
長部経典 1357
相応部経典 1136
増支部経典 856
ダンマパダ（法句経） 675
jataka 563
スッタニパータ 267
テーラガーター 211
テーリーガーター 68
クッダカパータ 57
イティヴッタカ 54
ウダーナ 34
金剛経 5
維摩経 5
般若心経 4
法華経 4
涅槃経 2
智慧
長部経典
趣旨一致
長
“Ko nu kho, bho, añño mama vijite sukho bhavetha, aññatra bhavantebhi? Sacāhaṁ, bho, rajjaṁ labhissāmi, saṁvibhajissāmi vo rajjenā”ti. Atha kho, bho, ahorattānaṁ accayena rājā disampati kālamakāsi. “Evaṁ, bho”ti kho, bho, te cha khattiyā mahāgovindassa brāhmaṇassa paṭissutvā yena reṇu rājā tenupasaṅkamiṁsu; upasaṅkamitvā reṇuṁ rājānaṁ etadavocuṁ: “disampati kho, bho, rājā kālaṅkato, abhisitto bhavaṁ reṇu rajjena, sarati bhavaṁ taṁ vacanan”ti? “Sarāmahaṁ, bho, taṁ vacanaṁ. Ko nu kho, bho, pahoti
The prince replied, “Who else, sirs, in my realm ought to prosper if not you? If I gain kingship, I will share it with you all.” In due course King Disampati passed away. “Yes, worthy sir,” replied the six aristocrats. They went to King Reṇu and said, “Worthy sir, King Disampati has passed away, and you have been anointed as king. Do you remember what you said?” “I remember, sirs. Who is able to neatly divide into seven equal parts this great land, so broad in the north and narrow as the front o
智慧
長部経典
趣旨一致
長
thaddho hoti atimānī … 2.2. Parisuddhapapaṭikappattakathā “Idha, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā na attamano hoti na paripuṇṇasaṅkappo. Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena na attānukkaṁseti na paraṁ vambheti …pe… Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena na majjati na mucchati na pamādamāpajjati …p
obstinate and arrogant … 2.2. On Reaching the Shoots “Firstly, Nigrodha, a mortifier undertakes a practice of mortification. But they’re not happy with that, as they still haven’t got all they wished for. They don’t glorify themselves and put others down on account of possessions, honor, and popularity … They don’t become indulgent because of it … So they’re pure on that point. Furthermore, a mortifier doesn’t become fussy about food, saying, ‘This is acceptable to me, this is not acceptable to
智慧
長部経典
趣旨一致
長
Tatolā tattalā tatotalā; Ojasi tejasi tatojasī, Sūro rājā ariṭṭho nemi. Rahadopi tattha dharaṇī nāma, Yato meghā pavassanti; Na te bījaṁ pavapanti, Vassā yato patāyanti, Sabhāpi tattha sālavatī nāma. Yattha yakkhā payirupāsanti, Tattha niccaphalā rukkhā;
Tatolā, Tattalā, Tatotalā, Ojasi, Tejasi, Tatojasi, Sūra, Rājā, Ariṭṭha, and Nemi. There is a lake there too named Dharaṇī, whence the clouds rain forth, They do not sow the seed, and the rains disperse. There is a hall there too named Sālavatī, where the spirits frequent. There the trees are ever in fruit,
智慧
長部経典
趣旨一致
長
Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. Atha kho so, bhikkhave, mahābrahmā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇaṁ jāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena vipassī bhagavā arahaṁ sammāsambuddho tenañjaliṁ paṇāmetvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: ‘desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ, santi sattā apparajakkhajātikā; assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro’ti. Tasmiṁyeva kho, bhikkhave, devanikāye anek
Koṇḍañña was his clan. He arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha Vipassī, 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!’ In that order of gods, many thousands, many hundreds of thousands of deities approached me, bowed, stood to one s
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
中
Nānā dijagaṇā yutā, Mayūrakoñcābhirudā; Kokilādīhi vagguhi. Jīvañjīvakasaddettha, atho oṭṭhavacittakā; Kukkuṭakā kuḷīrakā, napi nīyanti naṅgalā; vane pokkharasātakā. Sukasāḷikasaddettha, daṇḍamāṇavakāni ca;
with many different flocks of birds. Peacocks and herons call out there, and the sweet cuckoos too. One bird cries out ‘Live, live!’, another ‘Lift up your heart!’ There are cocks and kookaburras, nor do they draw the plough. and in the wood the woodpeckers. The parrots and mynah cry out there, and the ‘little stick-boy’ birds.
智慧
長部経典
趣旨一致
長
“Iti kho, ambaṭṭha, neva tvaṁ isi na isitthāya paṭipanno sācariyako. Yassa kho pana, ambaṭṭha, mayi kaṅkhā vā vimati vā so maṁ pañhena, ahaṁ veyyākaraṇena sodhissāmī”ti. Evaṁ su te sālīnaṁ odanaṁ sucimaṁsūpasecanaṁ vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ paribhuñjanti, seyyathāpi tvaṁ etarahi sācariyako”ti? “No hidaṁ, bho gotama”. Evaṁ su te veṭhakanatapassāhi nārīhi paricārenti, seyyathāpi tvaṁ etarahi sācariyako”ti? “No hidaṁ, bho gotama”. Evaṁ su te kuttavālehi vaḷavārathehi dīghāhi patodalaṭ
“So, Ambaṭṭha, in your own tradition you are neither seer nor someone on the path to becoming a seer. Whoever has any doubt or uncertainty about me, let them ask me and I will clear up their doubts with my answer.” “Did they eat boiled fine rice, garnished with clean meat, with the dark grains picked out, served with many soups and sauces, like you do today in your tradition?” “No, worthy Gotama.” “Did they amuse themselves with girls wearing thongs that show off their curves, like you do today
智慧
長部経典
趣旨一致
長
Te mayaṁ, mārisā, bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā’ti. ‘imasmiṁyeva kho, mārisā, bhaddakappe bhagavā etarahi arahaṁ sammāsambuddho loke uppanno. Bhagavā, mārisā, khattiyo jātiyā khattiyakule uppanno. Bhagavā, mārisā, gotamo gottena. Bhagavato, mārisā, appakaṁ āyuppamāṇaṁ parittaṁ lahukaṁ yo ciraṁ jīvati, so vassasataṁ appaṁ vā bhiyyo. Bhagavā, mārisā, assatthassa mūle abhisambuddho. Bhagavato, mārisā, sāriputtamoggallānaṁ nāma sāvakayugaṁ ahosi aggaṁ bhad
And good fellow, after leading the spiritual life under you we lost our desire for sensual pleasures and were reborn here.’ ‘In the present fortunate eon, good fellow, you have arisen in the world, perfected and fully awakened. You were born as an aristocrat into an aristocrat family. Gotama is your clan. For you the life-span is short, brief, and fleeting. A long life is a hundred years or a little more. You were awakened at the root of a peepal tree. You have a fine pair of chief disciples nam
智慧
長部経典
趣旨一致
長
“Evaṁ, bho”ti kho, bho, mahāgovindo brāhmaṇo tassa purisassa paṭissutvā yena reṇu rājā tenupasaṅkami; upasaṅkamitvā reṇunā raññā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho, bho, mahāgovindaṁ brāhmaṇaṁ reṇu rājā etadavoca: “etu, bhavaṁ govindo imaṁ mahāpathaviṁ uttarena āyataṁ dakkhiṇena sakaṭamukhaṁ sattadhā samaṁ suvibhattaṁ vibhajatū”ti. “Evaṁ, bho”ti kho bho mahāgovindo brāhmaṇo reṇussa rañño paṭissutvā imaṁ mahāpathaviṁ uttarena āyataṁ
Then the Great Steward went to the king and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and the king said to him, “Come, let the good Steward neatly divide into seven equal parts this great land, so broad in the north and narrow as the front of a cart in the south.” “Yes, worthy sir,” replied the Great Steward, and did as he was asked. All were arranged like the fronts of carts, these were laid out by the Steward. Then those six ar
智慧
長部経典
趣旨一致
中
Sobhati sabbakālaṁ sā, kuveranaḷinī sadā. Ito ‘sā uttarā disā’, iti naṁ ācikkhatī jano; Yaṁ disaṁ abhipāleti, mahārājā yasassi so. Yakkhānañca adhipati, Akaṭṭhapākimaṁ sāliṁ, ‘kuvero’ iti nāmaso; Ramatī naccagītehi,
Kuvera’s pond of rushes is lovely all the time. From here that is the northern quarter, so the people say. That quarter is warded by a great king, glorious, the lord of spirits; The rice eaten by people his name is Kuvera. He delights in song and dance,
智慧
長部経典
趣旨一致
長
Ambaṭṭhopi māṇavo vihārā nikkhamma caṅkamaṁ abbhuṭṭhāsi. Atha kho ambaṭṭho māṇavo bhagavantaṁ caṅkamantaṁ anucaṅkamamāno bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. Addasā kho ambaṭṭho māṇavo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— kosohite ca vatthaguyhe pahūtajivhatāya ca. Atha kho bhagavato etadahosi: “handa ca dāni mayaṁ, bho gotama, gacchāma, bahukiccā mayaṁ bahukaraṇīyā”t
and Ambaṭṭha did likewise. Then while walking beside the Buddha, Ambaṭṭha scrutinized his body for the thirty-two marks of a great man. He saw all of them except for two, which he had doubts about: whether the private parts are covered in a foreskin, and the largeness of the tongue. Then it occurred to the Buddha, “Well, now, sir, I must go. I have many duties, and much to do.” “Please, Ambaṭṭha, go at your convenience.” Then Ambaṭṭha mounted his chariot drawn by mares and left. “This student Am
智慧
長部経典
趣旨一致
長
Reṇu dve dhataraṭṭhā ca, tadāsuṁ satta bhāradhāti. Paṭhamabhāṇavāro niṭṭhito. Tatra sudaṁ majjhe reṇussa rañño janapado hoti. Dantapuraṁ kaliṅgānaṁ, assakānañca potanaṁ; Mahesayaṁ avantīnaṁ, sovīrānañca rorukaṁ. Mithilā ca videhānaṁ, campā aṅgesu māpitā;
Reṇu and the two Dhataraṭṭhas: these were the seven Bhāratas. The first recitation section is finished. and right in the middle was King Reṇu’s nation. Dantapura for the Kaliṅgas; Potana for the Assakas; Māhissatī for the Avantis; Roruka for the Sovīras; Mithilā for the Videhas; Campā was laid out for the Aṅgas;
智慧
長部経典
趣旨一致
中
yakkheheva purakkhato. Puttāpi tassa bahavo, ekanāmāti me sutaṁ; Asīti dasa eko ca, indanāmā mahabbalā. Te cāpi buddhaṁ disvāna, buddhaṁ ādiccabandhunaṁ; Dūratova namassanti, paribhuñjanti mānusā. mahantaṁ vītasāradaṁ.
honored by the spirits. And he has many mighty sons all of one name, so I’ve heard. Eighty, and ten, and one— all of them named Indra. After seeing the Awakened One, the Buddha, Kinsman of the Sun, they revere him from afar, ripens in untilled soil, the one great of heart and intrepid.
智慧
長部経典
趣旨一致
長
“Yathā kathaṁ pana te, tāta ambaṭṭha, ahu samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti? Atha kho ambaṭṭho māṇavo yāvatako ahosi bhagavatā saddhiṁ kathāsallāpo, taṁ sabbaṁ brāhmaṇassa pokkharasātissa ārocesi. “kacci, tāta ambaṭṭha, addasa taṁ bhavantaṁ gotaman”ti? “Addasāma kho mayaṁ, bho, taṁ bhavantaṁ gotaman”ti. “Kacci, tāta ambaṭṭha, taṁ bhavantaṁ gotamaṁ tathā santaṁyeva saddo abbhuggato no aññathā; “Tathā santaṁyeva, bho, taṁ bhavantaṁ gotamaṁ saddo abbhuggato no aññathā, tādisova so
“And what kind of discussion did you have with him?” Then Ambaṭṭha informed Pokkharasāti of all they had discussed. “I hope, dear Ambaṭṭha, you saw the worthy Gotama?” “I saw him, sir.” “Well, does he live up to his reputation or not?” “He does, sir. The worthy Gotama possesses the thirty-two marks completely, lacking none.” “And did you have some discussion with him?” “I did.” Then Pokkharasāti said to Ambaṭṭha,
智慧
長部経典
趣旨一致
中
Namo te purisājañña, namo te purisuttama; Kusalena samekkhasi, amanussāpi taṁ vandanti; Sutaṁ netaṁ abhiṇhaso, tasmā evaṁ vademase. ‘Jinaṁ vandatha gotamaṁ’, ‘jinaṁ vandāma gotamaṁ; Vijjācaraṇasampannaṁ, Akaṇaṁ athusaṁ suddhaṁ,
Homage to you, O thoroughbred! Homage to you, supreme among men! You examine us skillfully; the non-humans bow to you. We’ve been asked many a time, ‘Do you bow to Gotama the victor?’ And so we ought to declare: ‘We bow to Gotama the victor, accomplished in knowledge and conduct! free of powder or husk, pure,
智慧
長部経典
趣旨一致
長
Aññātāro bhavissantī’ti. Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho taṁ mahābrahmānaṁ gāthāya ajjhabhāsi: ‘Apārutā tesaṁ amatassa dvārā, Ye sotavanto pamuñcantu saddhaṁ; Vihiṁsasaññī paguṇaṁ na bhāsiṁ, Dhammaṁ paṇītaṁ manujesu brahme’ti. Atha kho so, bhikkhave, mahābrahmā: ‘katāvakāso khomhi vipassinā bhagavatā arahatā sammāsambuddhena dhammadesanāyā’ti vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā padakkhiṇaṁ katvā tattheva antaradhāyi. ‘Sele yathā pabbatamuddhaniṭṭ
There will be those who understand!’ Then the Buddha Vipassī addressed that Great Divinity in verse: ‘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 the Great Divinity, knowing that his request for the Buddha Vipassī to teach the Dhamma had been granted, bowed and respectfully circled him, keeping him on his right, before vanishing ri
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
Na musā bhaṇati, na musā bhaṇāpeti, na musā bhaṇato samanuñño hoti. Na bhāvitamāsīsati, na bhāvitamāsīsāpeti, na bhāvitamāsīsato samanuñño hoti. Evaṁ kho, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe api ca kho tacappattā hotī”ti. mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mah
They don’t lie, get others to lie, or approve of lying. They don’t expect rewards from their practice, they don’t lead others to expect rewards, and they don’t approve of expecting rewards. That’s how a mortifier is restrained in the fourfold constraint. They give up these five hindrances, corruptions of the heart that weaken wisdom. Rather, it has only reached the bark.” Then they meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. I
智慧
長部経典
趣旨一致
長
buddhaṁ vandāma gotaman’ti. Ayaṁ kho sā, mārisa, āṭānāṭiyā rakkhā bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ guttiyā rakkhāya avihiṁsāya phāsuvihārāya. Apissu naṁ, mārisa, amanussā sattadhāpissa muddhaṁ phāleyyuṁ. Yassa kassaci, mārisa, bhikkhussa vā bhikkhuniyā vā upāsakassa vā upāsikāya vā ayaṁ āṭānāṭiyā rakkhā suggahitā bhavissati samattā pariyāputā. Tañce amanusso yakkho vā yakkhinī vā yakkhapotako vā yakkhapotikā vā yakkhamahāmatto vā yakkhapārisajjo vā yakkhapacāro vā, gandhabbo vā gand
We bow to Gotama the awakened!’ This, good fellow, is the Āṭānāṭiya protection for the guarding, protection, safety, and comfort of the monks, nuns, laymen, and laywomen. and even split their head into seven pieces! The monks, nuns, laymen, and laywomen should learn this Āṭānāṭiya protection well and completely memorize it. If anyone who does so is approached while walking, standing, sitting, or lying down by any non-human being with malicious intent—including males, females, boys, girls, chief
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
“Sukhī hotu, brāhmaṇa, ambaṭṭho māṇavo”ti. “āgamā nu khvidha, bho gotama, amhākaṁ antevāsī ambaṭṭho māṇavo”ti? “Āgamā kho te, brāhmaṇa, antevāsī ambaṭṭho māṇavo”ti. “Ahu pana te, bho gotama, ambaṭṭhena māṇavena saddhiṁ kocideva kathāsallāpo”ti? “Ahu kho me, brāhmaṇa, ambaṭṭhena māṇavena saddhiṁ kocideva kathāsallāpo”ti. “Yathākathaṁ pana te, bho gotama, ahu ambaṭṭhena māṇavena saddhiṁ kocideva kathāsallāpo”ti? Atha kho bhagavā yāvatako ahosi ambaṭṭhena māṇavena saddhiṁ kathāsallāpo, taṁ sabbaṁ b
“May the student Ambaṭṭha be happy, brahmin.” “Master Gotama, has my resident pupil, the student Ambaṭṭha, come here?” “Yes he has, brahmin.” “And did you have some discussion with him?” “I did.” “And what kind of discussion did you have with him?” Then the Buddha informed Pokkharasāti of all they had discussed. Then Pokkharasāti said to the Buddha, “Ambaṭṭha is a fool, worthy Gotama. Please forgive him.” Then Pokkharasāti scrutinized the Buddha’s body for the thirty-two marks of a great man.
智慧
長部経典
趣旨一致
長
Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi. Addasā kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— kosohite ca vatthaguyhe pahūtajivhatāya ca. Atha kho bhagavato etadahosi: “passati kho me ayaṁ brāhmaṇo pokkharasāti dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā
And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue. He saw all of them except for two, which he had doubts about: whether the private parts are covered in a foreskin, and the largeness of the tongue. Then it occurred to the Buddha, “Pokkharasāti sees all the marks except for two, which he has doubts about: whether the private parts are covered in a foreskin, and the largeness of the tongue.” Then the Buddha used h
智慧
長部経典
趣旨一致
長
‘ayaṁ kho khaṇḍo ca rājaputto tisso ca purohitaputto bandhumatiyā rājadhāniyā paṭivasanti paṇḍitā viyattā medhāvino dīgharattaṁ apparajakkhajātikā. Yannūnāhaṁ khaṇḍassa ca rājaputtassa, tissassa ca purohitaputtassa paṭhamaṁ dhammaṁ deseyyaṁ, te imaṁ dhammaṁ khippameva ājānissantī’ti. Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—bodhirukkhamūle antarahito bandhumatiyā rājadhāniyā khem
‘That Khaṇḍa, the king’s son, and Tissa, the high priest’s son, are astute, competent, clever, and have long had little dust in their eyes. Why don’t I teach them first of all? They will quickly understand this teaching.’ Then, as easily as a strong person would extend or contract their arm, he vanished from the tree of awakening and reappeared near the capital city of Bandhumatī, in the deer park named Sanctuary. Then the Buddha Vipassī addressed the park keeper, ‘My dear park keeper, please en
経典データの出典: SuttaCentral（CC0ライセンス）