AIブッダ 禅 経典データベース

<em>Three kinds of wisdom:</em> the wisdom of a trainee, the wisdom of an adept, and the wisdom of one who is neither a trainee nor an adept. <em>Another three kinds of wisdom:</em> wisdom produced by thought, learning, and meditation. <em>Three weapons:</em> learning, seclusion, and wisdom. by body, speech, and mind. <em>Three faculties:</em> the faculty of understanding that one’s enlightenment is imminent, the faculty of enlightenment, and the faculty of one who is enlightened. <em>Three eyes

“The ascetic Gotama possesses the thirty-two marks completely, lacking none.” He said to the Buddha, “Would the worthy Gotama together with the mendicant Saṅgha please accept today’s meal from me?” The Buddha consented with silence. “But what, worthy Gotama, is that conduct, and what is that knowledge?” Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption … This pertains to their conduct. Furthermore, with the fadin

Suppose there were totally and utterly no safeguarding for anyone anywhere. When there’s no safeguarding at all, with the cessation of safeguarding, would those many bad, unskillful things still come to be?” “No, sir.” “That’s why this is the cause, source, origin, and reason for the origination of those many bad, unskillful things, namely safeguarding. ‘Stinginess gives rise to safeguarding’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utter

the eye of the flesh, the eye of clairvoyance, and the eye of wisdom. <em>Three trainings:</em> in higher ethics, higher mind, and higher wisdom. <em>Three kinds of development:</em> the development of physical endurance, the development of the mind, and the development of wisdom. <em>Three unsurpassable qualities:</em> unsurpassable seeing, practice, and freedom. <em>Three unskillful thoughts:</em> <em>Three kinds of immersion:</em> Immersion with placing the mind and keeping it connected. Imme

This pertains to their conduct. This is that conduct. When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision. This pertains to their knowledge. … They understand: ‘There is nothing further for this place.’ “Ambaṭṭha, it’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, kno

Please help me reach the peak and the pith!” When he said this, those wanderers made an uproar, “In that case, we’re lost, and so is our tradition! We don’t know anything better or finer than that!” “Nigrodha, take a mortifier who is restrained in the fourfold constraint. They give up these five hindrances, corruptions of the heart that weaken wisdom. Then they meditate spreading a heart full of love … Now at that time, Nigrodha was sitting together with a large assembly of wanderers making an u

<em>Another three kinds of immersion:</em> emptiness, signless, and undirected. <em>Three purities:</em> purity of body, speech, and mind. <em>Three kinds of sagacity:</em> sagacity of body, speech, and mind. <em>Three skills:</em> skill in progress, skill in regress, and skill in means. sensuality, malice, and cruelty. <em>Three vanities:</em>

Then Pokkharasāti served and satisfied the Buddha with his own hands with delicious fresh and cooked foods, while his young students served the Saṅgha. When the Buddha had eaten and washed his hand and bowl, Pokkharasāti took a low seat and sat to one side. Then the Buddha taught him step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when the Buddha knew that Pokkharasāti’s

Suppose there were totally and utterly no evaluation for anyone anywhere. When there’s no evaluation at all, with the cessation of evaluation, would desire and lust still be found?” “No, sir.” “That’s why this is the cause, source, origin, and reason of desire and lust, namely evaluation. ‘Gaining material things gives rise to evaluation’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no gaining of material things for anyone anywhere. W

Now the Blessed One, perfected and fully awakened, has arrived here. Why don’t you send him out of the assembly to the periphery like a one-eyed cow? Why don’t you sink him with just one question? Why don’t you roll him over and wrap him up like a hollow pot?” When he said this, Nigrodha sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say. “Obviously, now these wanderers want to listen to what the Buddha says. They’re actively listening and trying to understand!” S

Then Pokkharasāti saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha, “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, just so has the worthy Gotama made the Teaching clear i

Then he thought, “I’m skilled in what is beneficial for this life, and others even ask me about it. Why don’t I ask the Divinity about the benefit that specifically applies to lives to come?” So he addressed the divinity Sanaṅkumāra in verse: “I’m in doubt, so I ask the Divinity—<j>who is free of doubt— about things one may learn from another. “Sir, I understand what ‘giving up possessiveness’ means. But I don’t understand what you say about putrefaction. What among mankind, O the Divinity, is p

“I have heard that wanderers of the past who were elderly and senior, said that when the perfected ones, the fully awakened Buddhas of the past came together, they didn’t make an uproar, like I do in my tradition these days. They said that the Buddhas of the past frequented remote lodgings in the wilderness, like the Buddha does these days.” “Nigrodha, you are a sensible and mature man. Did it not occur to you: ‘The Blessed One is awakened, tamed, serene, crossed over, and quenched. And he teach

when the perfected ones, the fully awakened Buddhas of the past came together, they made an uproar, a colossal racket as they sat and talked about all kinds of low topics, like you do in your tradition these days? Or did they say that the Buddhas frequented remote lodgings in the wilderness and the forest that are quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat, like I do these days?” 5. The Culmination of the Spiritual Path Nigrodha said, Let alon

<em>Three unskillful intentions:</em> sensuality, malice, and cruelty. <em>Three skillful intentions:</em> renunciation, good will, and harmlessness. You should all recite these in concert. <em>Three unskillful perceptions:</em> sensuality, malice, and cruelty. <em>Three skillful perceptions:</em> renunciation, good will, and harmlessness. <em>Three unskillful elements:</em>

‘Name and form are requirements for contact’—that’s what I said. And this is a way to understand how this is so. “That’s why this is the cause, source, origin, and reason of contact, namely name and form. Suppose there were none of the features, attributes, signs, and details by which the set of mental phenomena known as name is found. Would labeling contact still be found in the set of physical phenomena?” “No, sir.” “Suppose there were none of the features, attributes, signs, and details by wh

three years … two years … one year … “I made a mistake, sir. It was foolish, stupid, and unskillful of me to speak in that way. seven months … six months … five months … four months … three months … two months …

sensuality, malice, and cruelty. <em>Three skillful elements:</em> renunciation, good will, and harmlessness. <em>Another three elements:</em> sensuality, form, and formlessness. What are the teachings grouped by three? <em>Another three elements:</em> form, formlessness, and cessation. <em>Another three elements:</em> lower, middle, and higher.

you will get by eating tubers and fruit?” “No, worthy Gotama.” “What do you think, Ambaṭṭha? Have you with your tradition … set up a fire chamber in the neighborhood of a village or town and dwelt there serving the sacred flame?” “No, worthy Gotama.” “What do you think, Ambaṭṭha? Have you with your tradition … set up a four-doored fire chamber at the crossroads and dwelt there, thinking: ‘When an ascetic or brahmin comes from the four quarters, I will honor them as best I can’?” Is this supreme

so I no longer care for lay life.” “Worthy sir, please now find another high priest to manage the affairs of state for you. “What was that non-human like? What did he say to you, hearing which you would abandon our house and all our people?” “Before entering this retreat, I only liked to sacrifice. I kindled the sacred flame, strewn about with kusa grass.