AIブッダ禅の経典データベースとは何ですか？

AIブッダ禅の経典データベースは、パーリ仏典（上座部仏教の正典）および大乗経典から10,000以上の偈句を収録したデータベースです。ダンマパダ、スッタニパータ、ジャータカ（本生話）、律蔵など18経典から、テーマ別・経典別に検索・閲覧できます。パーリ語原文と英訳が付いています。

どの経典が収録されていますか？

パーリ五部ニカーヤ（長部・中部・相応部・増支部）、小部経典（ダンマパダ・スッタニパータ・テーラガーター・テーリーガーター・クッダカパータ・イティヴッタカ・ウダーナ・ジャータカ）、律蔵（大品・小品全22章）、大乗経典（金剛経・般若心経・法華経・法句経・理趣経）の計18経典です。

経典データベースの閲覧は無料ですか？

はい、無料で閲覧できます。10,000以上の偈句をログイン不要でテーマ別・経典別に検索・閲覧できます。LINEアカウントでログインすると、ブックマーク機能もご利用いただけます。

経典データのソースは何ですか？

SuttaCentral（オーストラリアの仏教テキストデータベース）が公開するCC0（パブリックドメイン）ライセンスのテキストです。英訳はBhikkhu Sujato師（経蔵）およびBhikkhu Brahmali師（律蔵）による学術的に信頼性の高い翻訳です。

「正念」に関する仏教経典の教え — AIブッダ禅経典データベース

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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 90

経典: 長部経典 ✕ クリア

正念長部経典趣旨一致長

長部経典（DN33 §1.10.140–1.10.15）

‘evaṁ hoti etarahi paccuppannaṁ addhānan’ti. Tisso vijjā— pubbenivāsānussatiñāṇaṁ vijjā, sattānaṁ cutūpapāteñāṇaṁ vijjā, āsavānaṁ khayeñāṇaṁ vijjā. Tayo vihārā— dibbo vihāro, brahmā vihāro, ariyo vihāro. Tīṇi pāṭihāriyāni— iddhipāṭihāriyaṁ, ādesanāpāṭihāriyaṁ, anusāsanīpāṭihāriyaṁ. Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. nekkhammavitakko, abyāpādavitakko, avihiṁsāv

‘This is how it is at present.’ Three knowledges: recollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements. Three meditative abidings: the heavenly meditation, the divine meditation, and the noble meditation. Three demonstrations: The demonstration of psychic power, the demonstration of revealing, and the demonstration of instruction. These are the teachings grouped by three that have been rightly exp

正念長部経典趣旨一致長

長部経典（DN33 §1.10.83–1.10.91）

Tīṇi puññakiriyavatthūni— dānamayaṁ puññakiriyavatthu, sīlamayaṁ puññakiriyavatthu, bhāvanāmayaṁ puññakiriyavatthu. Tīṇi codanāvatthūni— diṭṭhena, sutena, parisaṅkāya. Tisso kāmūpapattiyo— santāvuso sattā paccupaṭṭhitakāmā, te paccupaṭṭhitesu kāmesu vasaṁ vattenti, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ayaṁ paṭhamā kāmūpapatti. kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ. Santāvuso, sattā nimmitakāmā, te nimminitvā nimminitvā kāmesu vasaṁ vattenti, seyyathāpi devā nimmānarat

Three grounds for making merit: giving, ethical conduct, and meditation. Three grounds for accusations: what is seen, heard, and suspected. Three kinds of sensual rebirth: There are sentient beings who desire what is present. They fall under the sway of presently arisen sensual pleasures. Namely, humans, some gods, and some beings in the underworld. This is the first kind of sensual rebirth. by body, speech, and mind. There are sentient beings who desire to create. Hav

正念長部経典趣旨一致長

長部経典（DN25 §6.9–7.16）

‘ko nāma so, bhante, bhagavato dhammo, yena bhagavā sāvake vineti, yena bhagavatā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṁ ādibrahmacariyan’”ti? 2. Tapojigucchāvāda Atha kho bhagavā yena nigrodho paribbājako tenupasaṅkami. Evaṁ vutte, nigrodho paribbājako bhagavantaṁ etadavoca: “idha mayaṁ, bhante, addasāma bhagavantaṁ sumāgadhāya tīre moranivāpe abbhokāse caṅkamantaṁ, disvāna evaṁ avocumhā: ‘sace samaṇo gotamo imaṁ parisaṁ āgaccheyya, imaṁ taṁ pañhaṁ puccheyyāma: “ko nāma so, bhante, b

‘Sir, what teaching do you use to guide your disciples, through which they claim solace in the fundamental purpose of the spiritual life?’” 2. Mortification in Disgust of Sin Then the Buddha went up to the wanderer Nigrodha, Nigrodha said, “Well, sir, I saw you walking mindfully and said: ‘If the ascetic Gotama comes, I’ll ask him this question: “Sir, what teaching do you use to guide your disciples, through which they claim solace in the fundamental purpose of the spiritual life?”’ This is the

正念長部経典趣旨一致長

長部経典（DN33 §1.11.136–1.11.144）

Aparāpi catasso paṭipadā— akkhamā paṭipadā, khamā paṭipadā, damā paṭipadā, samā paṭipadā. Cattāri dhammapadāni— anabhijjhā dhammapadaṁ, abyāpādo dhammapadaṁ, sammāsati dhammapadaṁ, sammāsamādhi dhammapadaṁ. Cattāro iddhipādā. Cattāri dhammasamādānāni— atthāvuso, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ. Atthāvuso, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ. Atthāvuso, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ. Atthāvuso, dhammasamādānaṁ paccuppannasu

Another four ways of practice: impatient practice, patient practice, taming practice, and calming practice. Four footprints of the Dhamma: contentment, good will, right mindfulness, and right immersion. Four bases of psychic power: Four ways of taking up practices: There is a way of taking up practices that is painful now and results in future pain. There is a way of taking up practices that is painful now but results in future pleasure. There is a way of taki

正念長部経典趣旨一致長

長部経典（DN26 §1.3–10.10）

Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti. “Bhaddante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: “Attadīpā, bhikkhave, viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā. Kathañca pana, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. 4. Āyuvaṇṇādiparihānikathā Atha kho, bhikkhave, rājā khattiyo mud

There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this: “Mendicants, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge. And how does a mendicant do this? They meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. 4. On the Period of Decline So the anointed king asked the assembled ministers and co

⚠ 出家者向けの文脈

正念長部経典趣旨一致長

長部経典（DN33 §1.11.217–1.11.26）

Aparepi cattāro puggalā— samaṇamacalo, samaṇapadumo, samaṇapuṇḍarīko, samaṇesu samaṇasukhumālo. Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā; Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. Paṭhamabhāṇavāro niṭṭhito. Sukhassa ca pahā

Another four individuals: the confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the delicate ascetic of ascetics. These are the teachings grouped by four that have been rightly explained by the Buddha. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ You should

正念長部経典趣旨一致長

長部経典（DN33 §1.11.27–1.11.35）

Atthāvuso samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati. Atthāvuso samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati. Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati? Katame cattāro? Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ … pe… catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati. Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā

There is a way of developing immersion further that leads to mindfulness and awareness. There is a way of developing immersion further that leads to the ending of defilements. And what is the way of developing immersion further that leads to blissful meditation in this life? What are the teachings grouped by four? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … fourth absorption. Th

副テーマ: discipline

⚠ 出家者向けの文脈

正念長部経典趣旨一致長

長部経典（DN33 §1.11.36–1.11.44）

Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati. Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati? Idhāvuso, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. Cattāro satipaṭṭhānā. Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. Ayaṁ,

And so, with an open and unenveloped heart, they develop a mind that’s full of radiance. This is the way of developing immersion further that leads to gaining knowledge and vision. And what is the way of developing immersion further that leads to mindfulness and awareness? A mendicant knows feelings as they arise, as they remain, and as they go away. Four kinds of mindfulness meditation: They know perceptions as they arise, as they remain, and as they go away. They know thoughts as they

⚠ 出家者向けの文脈

正念長部経典趣旨一致長

長部経典（DN33 §1.11.45–1.11.53）

Iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo. Iti vedanā …pe… iti saññā … iti saṅkhārā … iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo. Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati. Catasso appamaññā. Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriy

‘Such is form, such is the origin of form, such is the ending of form. Such are feelings … perceptions … choices … consciousness, such is the origin of consciousness, such is the ending of consciousness.’ It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. This is the way of developing immersion further that leads to the ending of defilements. Four limitless states: A mendicant meditates spreadin

⚠ 出家者向けの文脈

正念長部経典趣旨一致長

長部経典（DN33 §1.5.5–1.7.10）

Tamahaṁ āyamissāmī”ti. “Evaṁ, bhante”ti kho āyasmā sāriputto bhagavato paccassosi. Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññāpetvā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya, sato sampajāno uṭṭhānasaññaṁ manasi karitvā. Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṁ adhunākālaṅkato hoti. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: “na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ

I’ll stretch it.” “Yes, sir,” Sāriputta replied. And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. Now at that time the Jain ascetic of the Ñātika clan had recently passed away at Pāvā. With his passing the Jain ascetics split, dividing into two factions, fighting, quarreling, and disputing, continually wounding each other with barbed wo

経典データの出典: SuttaCentral（CC0ライセンス）

AIブッダ 禅 経典データベース

AIブッダ禅経典データベース