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空
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“No cedaṁ, bhikkhave, loke assādo abhavissa, nayidaṁ sattā loke sārajjeyyuṁ. Yasmā ca kho, bhikkhave, atthi loke assādo, tasmā sattā loke sārajjanti. No cedaṁ, bhikkhave, loke ādīnavo abhavissa, nayidaṁ sattā loke nibbindeyyuṁ. Yasmā ca kho, bhikkhave, atthi loke ādīnavo, tasmā sattā loke nibbindanti. No cedaṁ, bhikkhave, loke nissaraṇaṁ abhavissa, nayidaṁ sattā lokamhā nissareyyuṁ. Yasmā ca kho, bhikkhave, atthi loke nissaraṇaṁ, tasmā sattā lokamhā nissaranti. Yāvakīvañca, bhikkhave, sattā loka
“Mendicants, if there were no gratification in the world, sentient beings wouldn’t be aroused by it. But because there is gratification in the world, sentient beings are aroused by it. If the world had no drawback, sentient beings wouldn’t grow disillusioned with it. But since the world has a drawback, sentient beings do grow disillusioned with it. If there were no escape from the world, sentient beings wouldn’t escape from it. But since there is an escape from the world, sentient beings do esca
「比丘たちよ、もし世界に味（あじ）がなければ、衆生はそれに惹かれることはないであろう。しかし世界に味があるがゆえに、衆生はそれに惹かれるのである。もし世界に患（わずらい）がなければ、衆生はそれに厭離（えんり）することはないであろう。しかし世界に患があるがゆえに、衆生はそれに厭離するのである。もし世界に出離（しゅつり）がなければ、衆生はそこから出離することはないであろう。しかし世界に出離があるがゆえに、衆生はそこから出離するのである。」
空
増支部経典
趣旨一致
長
“Cattārome, bhikkhave, aggappasādā. Katame cattāro? Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṁ aggamakkhāyati arahaṁ sammāsambuddho. Ye, bhikkhave, buddhe pasannā, agge te pasannā. Agge kho pana pasannānaṁ aggo vipāko hoti. Yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṁ aggamakkhāyati. Ye, bhikkhave, ariye aṭṭhaṅgike magge pasannā, agge te pasannā. Agge kho pana pasann
“Mendicants, these four kinds of confidence are the best. What four? The Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception. Those who have confidence in the Buddha have confidence in the best. Having confidence in the best, the result is the best. The noble eightfold path is sai
比丘たちよ、これら四つの信頼は最勝なるものである。いかなる四つであるか。
如来・応供・正等覚者は、一切の有情の中にあって最勝なりと説かれる。それは、足なきもの、二足なるもの、四足なるもの、多足なるもの、有色なるもの、無色なるもの、有想なるもの、無想なるもの、非想非非想なるものを問わず、然りである。仏陀に信を置く者は、最勝なるものに信を置くのである。最勝なるものに信を置くことにより、その果報もまた最勝となる。
八聖道は……
空
増支部経典
趣旨一致
長
“Dussīlassa, bhikkhave, sīlavipannassa hatūpaniso hoti avippaṭisāro; Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṁ gacchati, tacopi … pheggupi … sāropi na pāripūriṁ gacchati. Evamevaṁ kho, bhikkhave, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro; avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti …pe… vimuttiñāṇadassanaṁ. avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti pāmojjaṁ; pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti; pī
“Mendicants, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. … One who lacks disillusionment and dispassion has destroyed a vital
比丘たちよ、戒を欠き、不道徳なる者は、悔いなき境地に至るための肝要な条件を断ち滅ぼしてしまっている。たとえば、枝葉を欠いた樹木があるとせよ。その芽も、樹皮も、辺材も、心材も、十全に育つことはないであろう。同様に、戒を欠き、不道徳なる者は、悔いなき境地に至るための肝要な条件を断ち滅ぼしてしまっている。悔いのある者においては、悔いを抱く者は、喜悦に至るための肝要な条件を断ち滅ぼしてしまっている。……厭離と離欲を欠く者は、肝要な条件を断ち滅ぼしてしまっている。
空
ダンマパダ（法句経）
直接根拠
短
Sabbe dhamma anatta ti, yada pannaya passati.
一切法無我
「一切の事物は無我である」と明らかな智慧をもって観るとき、人は苦しみから遠ざかり離れる。これこそ人が清らかになる道である。
⚠ 初学者には難しい
空
ダンマパダ（法句経）
直接根拠
中
Yassa param aparam va, paraaparam na vijjati; vitaddaram visamyuttam, tam aham brumi brahmanam.
此岸も彼岸もなく、此岸と彼岸の両方もない。苦悩を離れ、束縛から解放された者、かれをわたしは婆羅門と呼ぶ。
⚠ 出家者向けの文脈
空
長部経典
趣旨一致
長
‘Abrahmacariyaṁ pahāya brahmacārī samaṇo gotamo ārācārī virato methunā gāmadhammā’ti— iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. ‘Musāvādaṁ pahāya musāvādā paṭivirato samaṇo gotamo saccavādī saccasandho theto paccayiko avisaṁvādako lokassā’ti— iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. ‘Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato samaṇo gotamo, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya.
‘The ascetic Gotama has given up unchastity. He is chaste, set apart, avoiding the vulgar act of sex.’ Such is an ordinary person’s praise of the Realized One. ‘The ascetic Gotama has given up lying. He speaks the truth and sticks to the truth. He’s honest and dependable, and doesn’t trick the world with his words.’ Such is an ordinary person’s praise of the Realized One. ‘The ascetic Gotama has given up divisive speech. He doesn’t repeat in one place what he heard in another so as to divide peo
空
長部経典
趣旨一致
長
Evaṁ kho, āvuso, bhikkhu ekārakkho hoti. Kathañcāvuso, bhikkhu caturāpasseno hoti? Idhāvuso, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti. Evaṁ kho, āvuso, bhikkhu caturāpasseno hoti. Kathañcāvuso, bhikkhu paṇunnapaccekasacco hoti? Idhāvuso, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṁ puthupaccekasaccāni, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni. Evaṁ kho, āvuso, bhikkhu paṇunnapaccekasacco hoti.
That’s how a mendicant has a single guard. And how does a mendicant have four supports? After appraisal, a mendicant uses some things, endures some things, avoids some things, and gets rid of some things. That’s how a mendicant has four supports. And how has a mendicant cast aside idiosyncratic interpretations of the truth? Different ascetics and brahmins have different idiosyncratic interpretations of the truth. A mendicant has cast out, cast aside, thrown out, discarded, let go of, given up, a
⚠ 出家者向けの文脈
空
長部経典
趣旨一致
長
Tyāhaṁ evaṁ vadāmi: ‘kathaṁvihitakaṁ pana tumhe āyasmanto issarakuttaṁ brahmakuttaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. Hoti kho so, āvuso, samayo yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko vivaṭṭati. Vivaṭṭamāne loke suññaṁ brahmavimānaṁ pātubhavati. Atha kho aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṁ brahmavimānaṁ upapajjati. So tattha hoti manomayo pītibhakkho sayampabho antalikkhacaro
I say to them, ‘But how do you describe in your tradition that the origin of the world came about as created by the God Almighty, by the Divinity?’ But they are stumped by my question, and they even question me in return. There comes a time when, after a very long period has passed, this cosmos expands. As it expands an empty mansion of divinity appears. Then a certain sentient being—due to the running out of their lifespan or merit—passes away from that host of radiant deities and is reborn in
空
長部経典
趣旨一致
長
Bhagavā ce kho pana māgadhake paricārake abbhatīte kālaṅkate upapattīsu na byākareyya, dīnamanā tenassu māgadhakā paricārakā; “ime kho panāpi ahesuṁ māgadhakā paricārakā bahū ceva rattaññū ca abbhatītā kālaṅkatā. Suññā maññe aṅgamagadhā aṅgamāgadhakehi paricārakehi abbhatītehi kālaṅkatehi. Te kho panāpi ahesuṁ buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārino. Te abbhatītā kālaṅkatā bhagavatā abyākatā; tesampissa sādhu veyyākaraṇaṁ, bahujano pasīdeyya, tato gaccheyya sugatiṁ. Ay
If he fails to do so, they will be dejected.” “But there were also Magadhan devotees—many, and of long standing too—who have passed away. You’d think that Aṅga and Magadha were empty of devotees who have passed away! But they too had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled their ethics. The Buddha hasn’t declared their passing. It would be good to do so, for many people would gain confidence, and so be reborn in a good place. That King Seniya Bimbisāra of Magadh
空
長部経典
趣旨一致
長
Apissu naṁ, mārisa, amanussā rittampissa pattaṁ sīse nikkujjeyyuṁ. Santi hi, mārisa, amanussā caṇḍā ruddhā rabhasā, te neva mahārājānaṁ ādiyanti, na mahārājānaṁ purisakānaṁ ādiyanti, na mahārājānaṁ purisakānaṁ purisakānaṁ ādiyanti. ‘ayaṁ yakkho gaṇhāti, ayaṁ yakkho āvisati, ayaṁ yakkho heṭheti, ayaṁ yakkho viheṭheti, ayaṁ yakkho hiṁsati, ayaṁ yakkho vihiṁsati, ayaṁ yakkho na muñcatī’ti. Te kho te, mārisa, amanussā mahārājānaṁ avaruddhā nāma vuccanti. Seyyathāpi, mārisa, rañño māgadhassa vijite m
drop an empty bowl on their head, For there are, good fellow, non-humans who are fierce, cruel, and violent. They don’t obey the Great Kings or their men or their men’s men. ‘This spirit’s got me! This spirit’s entered me! This spirit’s annoying me! This spirit’s harassing me! This spirit’s hurting me! This spirit’s harming me! This spirit won’t let me go!’ They’re said to be rebelling against the Great Kings. They’re just like the bandits in the king of Magadha’s realm who don’t obey the king,
空
般若心経
直接根拠
短
rupam sunyata, sunyataiva rupam.
色不異空 空不異色 色即是空 空即是色
形あるものは空に異ならず、空は形あるものに異ならない。形あるものはすなわち空であり、空はすなわち形あるものである。
⚠ 宗教色が強い,初学者には難しい
空
般若心経
直接根拠
中
Iha Sariputra, sarvadharmah sunyatalaksana, anutpanna aniruddha, amala avimala, anuna aparipurnah.
是諸法空相 不生不滅 不垢不淨 不增不減
この諸法の空の相は、生ぜず滅せず、垢つかず浄からず、増さず減らず。
⚠ 宗教色が強い,出家者向けの文脈,初学者には難しい
空
イティヴッタカ
趣旨一致
長
Tikanipāta Tatiyavagga Nissaraṇiyasutta Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: “Tisso imā, bhikkhave, nissaraṇiyā dhātuyo. Katamā tisso? Kāmānametaṁ nissaraṇaṁ yadidaṁ nekkhammaṁ, rūpānametaṁ nissaraṇaṁ yadidaṁ āruppaṁ, yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ paṭiccasamuppannaṁ nirodho tassa nissaraṇaṁ— imā kho, bhikkhave, tisso nissaraṇiyā dhātuyo”ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati: “Kāmanissaraṇaṁ ñatvā, rūpānañca atikkamaṁ; Sabbasaṅkhārasamathaṁ, phusaṁ ātāpi sabbadā. Sa
The Book of the Threes Chapter Three Elements of Escape This was said by the Buddha, the Perfected One: that is what I heard. “Mendicants, there are these three elements of escape. What three? Renunciation is the escape from sensual pleasures. Formlessness is the escape from form. Cessation is the escape from whatever is created, conditioned, and dependently originated. These are the three elements of escape.” The Buddha spoke this matter. On this it is said: “Knowing the escape from sensuality,
⚠ 出家者向けの文脈,初学者には難しい
空
中部経典
趣旨一致
長
Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsāva samānā ‘abrahmacariyavāsā’ti akkhātā yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalanti. Katamāni pana tāni, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalan”ti? “Idha, sandaka, ekacco satthā s
how these four ways that negate the spiritual life have been explained by the Buddha. But worthy Ānanda, what are the four kinds of unreliable spiritual life?” “Sandaka, take a certain teacher who claims to be all-knowing and all-seeing, to know and see everything without exception, thus: ‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’ They enter an empty house; they get no almsfood; a dog bites them; they encounter a wild eleph
空
中部経典
趣旨一致
長
dūteyyapahiṇagamanānuyogā paṭivirato hoti, kayavikkayā paṭivirato hoti, tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti, ukkoṭanavañcananikatisāciyogā paṭivirato hoti, chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. Abrahmacariyaṁ pahāya brahmacārī hoti, ārācārī virato methunā gāmadhammā. Musāvādaṁ pahāya musāvādā paṭivirato hoti, saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti—ito sutvā na amutra akkhātā imesaṁ bhedāya, a
They refrain from running errands and messages; buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence. They give up unchastity. They are chaste, set apart, avoiding the vulgar act of sex. They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words. They give up divisive speech. They don’t repeat in one place
空
中部経典
趣旨一致
長
Iti kho, ānanda, desitā mayā ariyassa vinaye anuttarā indriyabhāvanā, desito sekho pāṭipado, desito ariyo bhāvitindriyo. Yaṁ kho, ānanda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni, jhāyathānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti. Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. Atha kho uttaro māṇavo pārāsiviyantevāsī yena bhagavā te
So, Ānanda, I have taught the supreme development of the faculties in the training of the Noble One, I have taught the practicing trainee, and I have taught the noble one with developed faculties. Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, Ānanda! Don’t be negligent! Don’t regret it later! This is my instruction to you.” That is what the Buddha said. Satisfied, V
空
中部経典
趣旨一致
長
Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Khettavatthupaṭiggahaṇā paṭivirato hoti. Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.
goats and sheep, chickens and pigs, elephants, cows, horses, and mares, They give up unchastity. They are chaste, set apart, avoiding the vulgar act of sex. and fields and land. They refrain from running errands and messages; buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence.
空
中部経典
趣旨一致
長
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘sabrahmacārīnaṁ piyo ca assaṁ manāpo ca garu ca bhāvanīyo cā’ti, sīlesvevassa paripūrakārī ajjhattaṁ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṁ. Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘lābhī assaṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan’ti, sīlesvevassa paripūrakārī ajjhattaṁ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārāna
Satisfied, the mendicants approved what the Buddha said. A mendicant might wish: ‘May I be liked and approved by my spiritual companions, respected and admired.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect absorption, be endowed with discernment, and frequent empty huts. A mendicant might wish: ‘May I receive robes, almsfood, lodgings, and medicines and supplies for the sick.’ So let them fulfill their precepts, be committed to inner serenity of t
比丘たちは満足し、世尊の説かれたことを歓喜して受け入れた。
比丘はこのように願うかもしれない。「願わくは、われ修行の同伴者たちに愛され認められ、尊ばれ敬われんことを」と。されば、その者は戒を具足し、内なる心の寂静に専念し、禅定を怠ることなく、慧を具え、空閑処に遊住すべきである。
比丘はこのように願うかもしれない。「願わくは、われ衣・食・臥具・病者のための薬や資具を受けんことを」と。されば、その者は戒を具足し、内なる心の寂静に専念し……
⚠ 出家者向けの文脈
経典データの出典: SuttaCentral（CC0ライセンス）