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経典: 長部経典
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Āyāmānanda, yena kakudhā nadī tenupasaṅkamissāmā”ti. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Siṅgīvaṇṇaṁ yugamaṭṭhaṁ, pukkuso abhihārayi; Tena acchādito satthā, Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena kakudhā nadī tenupasaṅkami; upasaṅkamitvā kakudhaṁ nadiṁ ajjhogāhetvā nhatvā ca pivitvā ca paccuttaritvā yena ambavanaṁ tenupasaṅkami. Upasaṅkamitvā āyasmantaṁ cundakaṁ āmantesi: “iṅgha me tvaṁ, cundaka, catugguṇaṁ saṅghāṭiṁ paññapehi, kilantosmi, cundaka, nipajjissāmī
Come, Ānanda, let’s go to the Kakudhā River.” “Yes, sir,” Ānanda replied. A pair of garments the color of mountain gold was presented by Pukkusa; when the teacher was clothed with them, Then the Buddha together with a large Saṅgha of mendicants went to the Kakudhā River. He plunged into the river and bathed and drank. And when he had emerged, he went to the mango grove, where he addressed Venerable Cundaka, “Go on then, Cundaka, fold my outer robe in four and spread it out for me. I am tired and
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Catugguṇaṁ santhari khippameva; Nipajji satthā akilantarūpo, Cundopi tattha pamukhe nisīdīti. Acchodakaṁ sātudakaṁ vippasannaṁ; Ogāhi satthā akilantarūpo, Tathāgato appaṭimo ca loke. Nhatvā ca pivitvā cudatāri satthā, Purakkhato bhikkhugaṇassa majjhe; Vattā pavattā bhagavā idha dhamme, Upāgami ambavanaṁ mahesi.
who quickly spread the folded robe. The Teacher lay down so tired, while Cunda sat there before him. whose water was transparent, sweet, and clear, the Teacher, being tired, plunged in, the Realized One, without compare in the world. And after bathing and drinking the Teacher emerged. Before the group of mendicants, in the middle, <j>the Buddha, the Teacher <j>who rolled forth the present dispensation, the great seer went to the mango grove.
⚠ 出家者向けの文脈
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Yathāvādī, cunda, tathāgato tathākārī, yathākārī tathāvādī. Iti yathāvādī tathākārī, yathākārī tathāvādī, tasmā ‘tathāgato’ti vuccati. Sadevake loke, cunda, samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā ‘tathāgato’ti vuccati. Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
The Realized One does as he says, and says as he does. Since this is so, that’s why he’s called the ‘Realized One’. In this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—the Realized One is the vanquisher, the unvanquished, the universal seer, the wielder of power. Then Ānanda and Cunda went to the Buddha, bowed, sat down to one side, and told him what had happened. 13. The Undeclared Points It’s possible that wanderers of other relig
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tassa ca saṅghassa duggahitan’ti. 26. Yamakasālā Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “āyāmānanda, yena hiraññavatiyā nadiyā pārimaṁ tīraṁ, yena kusinārā upavattanaṁ mallānaṁ sālavanaṁ tenupasaṅkamissāmā”ti. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena hiraññavatiyā nadiyā pārimaṁ tīraṁ, yena kusinārā upavattanaṁ mallānaṁ sālavanaṁ tenupasaṅkami. upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi: “iṅgha me tvaṁ, ānanda, antarena y
It has been incorrectly memorized by that Saṅgha.’ 26. The Pair of Sal Trees Then the Buddha said to Ānanda, “Come, Ānanda, let’s go to the far shore of the Golden River, and on to the sal forest of the Mallas at Upavattana near Kusinārā.” “Yes, sir,” Ānanda replied. And that’s where they went. Then the Buddha addressed Ānanda, “Go on then, Ānanda, set up a cot for me between the twin sal trees, with my head to the north. I am tired and will lie down.” “Yes, sir,” replied Ānanda, and did as he w
⚠ 出家者向けの文脈
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ucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ mālāgandhavilepanaṁ mukhacuṇṇaṁ mukhalepanaṁ hatthabandhaṁ sikhābandhaṁ daṇḍaṁ nāḷikaṁ asiṁ chattaṁ citrupāhanaṁ uṇhīsaṁ maṇiṁ vālabījaniṁ odātāni vatthāni dīghadasāni iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato samaṇo gotamo’ti— iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ tiracchānakathaṁ anuyuttā viharanti, sey
This includes such things as applying beauty products by anointing, massaging, bathing, and rubbing; mirrors, ointments, garlands, fragrances, and makeup; face-powder, foundation, bracelets, headbands, fancy walking-sticks or containers, rapiers, parasols, fancy sandals, turbans, jewelry, chowries, and long-fringed white robes. The ascetic Gotama refrains from such beautification and adornment.’ Such is an ordinary person’s praise of the Realized One. ‘There are some ascetics and brahmins who, w
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Cha gāravā— idhāvuso, bhikkhu satthari sagāravo viharati sappatisso. Dhamme …pe… saṅghe … sikkhāya … appamāde … paṭisanthāre sagāravo viharati sappatisso. Katame cha dhammā duppaṭivijjhā? Cha nissaraṇiyā dhātuyo— idhāvuso, bhikkhu evaṁ vadeyya: ‘mettā hi kho me, cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, atha ca pana me byāpādo cittaṁ pariyādāya tiṭṭhatī’ti. So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi. Na hi sādhu bhagavato
Six kinds of respect. A mendicant has respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality. <em>What six things are hard to comprehend?</em> Six elements of escape. Take a mendicant who says: ‘I’ve developed the heart’s release by love. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow ill will still occupies my mind.’ They should be told, ‘Not so, venerable! Don’t sa
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Evaṁ vutte, āyasmā ānando taṁ māṇavakaṁ etadavoca: Ettāvatāpi kho, bho, katameva etaṁ, yato kho so bhavaṁ ānando okāsamakāsi svātanāyapi upasaṅkamanāyā”ti. “akālo kho, māṇavaka. Atthi me ajja bhesajjamattā pītā. Appevanāma svepi upasaṅkameyyāma kālañca samayañca upādāyā”ti. “Evaṁ, bho”ti kho so māṇavako āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena subho māṇavo todeyyaputto tenupasaṅkami; upasaṅkamitvā subhaṁ māṇavaṁ todeyyaputtaṁ etadavoca: Atha kho āyasmā ānando tassā rattiyā accayena pubbaṇh
When he had spoken, Venerable Ānanda said to him, “This much, sir, I managed to do. At least the worthy Ānanda will take the opportunity to visit tomorrow.” “It’s not the right time, young student. I have drunk a dose of medicine today. But hopefully tomorrow I’ll get a chance to visit him.” “Yes, worthy sir,” replied the young student. He went back to Subha, and told him what had happened, adding, Then when the night had passed, Ānanda robed up in the morning and, taking his bowl and robe, went
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ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. So: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca …pe… nissaraṇaṁ hetaṁ, āvuso, aratiyā, yadidaṁ muditācetovimuttī’ti. Idha panāvuso, bhikkhu evaṁ vadeyya: ‘upekkhā hi kho me cetovimutti bhāvitā …pe… atha ca pana me rāgo cittaṁ pariyādāya tiṭṭhatī’ti. So: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca …pe… nissaraṇaṁ hetaṁ, āvuso, rāgassa yadidaṁ upekkhācetovimuttī’ti. Idha panāvuso, bhikkhu evaṁ vadey
This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. They should be told, ‘Not so, venerable! … For it is the heart’s release by rejoicing that is the escape from discontent.’ Take another mendicant who says: ‘I’ve developed the heart’s release by equanimity. … Yet somehow desire still occupies my mind.’ They should be told, ‘Not so, venerable! … For it is the heart’s release by equanimity that is the escape from desire.’ Take
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Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: ‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mah
A householder hears that teaching, or a householder’s child, or someone reborn in a good family. They gain faith in the Realized One and reflect: ‘Life at home is cramped and dirty, life gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ After some time they give up a large or small fortune, and a l
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gahapatiparisā …pe… samaṇaparisā rājānaṁ cakkavattiṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, samaṇaparisā hoti. Atha kho rājā cakkavattī tuṇhī hoti. Evameva kho, bhikkhave, cattārome acchariyā abbhutā dhammā ānande. Sace, bhikkhave, bhikkhuparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhuparis
householders … or ascetics goes to see a wheel-turning monarch, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough. In the same way, there are those four incredible and amazing things about Ānanda.” If an assembly of monks goes to see Ānanda, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough. If an assembly of nuns … laymen …
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32. Mahāsudassanasuttadesanā Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “mā, bhante, bhagavā imasmiṁ khuddakanagarake ujjaṅgalanagarake sākhānagarake parinibbāyi. Santi, bhante, aññāni mahānagarāni, seyyathidaṁ— campā rājagahaṁ sāvatthī sāketaṁ kosambī bārāṇasī; ettha bhagavā parinibbāyatu. Ettha bahū khattiyamahāsālā, brāhmaṇamahāsālā gahapatimahāsālā tathāgate abhippasannā. Te tathāgatassa sarīrapūjaṁ karissantī”ti “mā hevaṁ, ānanda, avaca, mā hevaṁ, ānanda, avaca: ‘khuddakanagarakaṁ ujj
32. Teaching the Discourse on Mahāsudassana When he said this, Venerable Ānanda said to the Buddha: “Sir, please don’t be fully extinguished in this little hamlet, this jungle hamlet, this branch hamlet. There are other great cities such as Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, and Varanasi. Let the Buddha be fully extinguished there. There are many well-to-do aristocrats, brahmins, and householders there who are devoted to the Buddha. They will perform the rites of venerating the Realized
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Evaṁ vutte, te bhikkhū bhagavantaṁ etadavocuṁ: Ayaṁ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti. “Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra tumhehi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā. Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha kupitā vā anattamanā vā, tumhaṁ yevassa tena antarāyo. Mamaṁ vā, bhikk
The mendicants told him what had happened, adding, “This was our conversation that was unfinished when the Buddha arrived.” “Mendicants, if others criticize me, the teaching, or the Saṅgha, don’t make yourselves resentful, bitter, and exasperated. You’ll get angry and upset, which would be an obstacle for you alone. If others were to criticize me, the teaching, or the Saṅgha, and you got angry and upset, would you be able to understand whether they spoke well or poorly?” “No, sir.” “If others cr
⚠ 初学者には難しい
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Imasmiṁ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, idheva, subhadda, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo, suññā parappavādā samaṇebhi aññehi. Ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assāti. Ekūnatiṁso vayasā subhadda, Yaṁ pabbajiṁ kiṅkusalānuesī; Vassāni paññāsa samādhikāni, Yato ahaṁ pabbajito subhadda; Ñāyassa dhammassa padesavattī, Evaṁ vutte, subhaddo paribbājako bhagavantaṁ etadavoca: “abhikkantaṁ, bhante, abhi
In this teaching and training the noble eightfold path is found. Only here is there an ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics. Were these mendicants to practice well, the world would not be empty of perfected ones. I was twenty-nine years of age, Subhadda, when I went forth to discover what is skillful. It’s been over fifty years since I went forth. Teacher of the references <j>for the systematic teaching: When he had sp
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So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? Lābhī hoti paṇītānaṁ rasitānaṁ khādanīyānaṁ bhojanīyānaṁ sāyanīyānaṁ lehanīyānaṁ pānānaṁ. Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? Lābhī hoti paṇītānaṁ rasitānaṁ khādanīyānaṁ bhojanīyānaṁ sāyanīyānaṁ lehanīyānaṁ pānānaṁ. Buddho samāno idaṁ labhati”. Etamatthaṁ bhagavā avoca. Tatthetaṁ vuccati: Yaṁ gihissapi tadatthajotakaṁ,
Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He gets delicious and tasty cooked and fresh foods, and drinks that are sweet and succulent. That’s what he obtains as king. And what does he obtain as Buddha? He gets delicious and tasty cooked and fresh foods, and drinks that are sweet and succulent. That’s what he obtains as Buddha.” The Buddha spoke this matter. On this it is said: as a householder, that’s what that means.
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Susaṅgahitaparijano hoti, susaṅgahitāssa honti brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. Rājā samāno idaṁ labhati … buddho samāno kiṁ labhati? Susaṅgahitaparijano hoti, susaṅgahitāssa honti bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. Buddho samāno idaṁ labhati”. Etamatthaṁ bhagavā avoca. Tatthetaṁ vuccati: Bhavati parijanassavo vidheyyo, Mahimaṁ āvasito susaṅgahito; Piyavadū hitasukhataṁ jigīsamāno,
His retinue is inclusive, cohesive, and well-managed. This includes brahmins and householders, people of town and country, finance ministers, military officers, guardsmen, ministers, councillors, rulers, tax beneficiaries, and princes. That’s what he obtains as king. And what does he obtain as Buddha? His retinue is inclusive and well-managed. This includes monks, nuns, laymen, laywomen, gods, humans, titans, dragons, and centaurs. That’s what he obtains as Buddha.” The Buddha spoke this matter.
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‘tena hi, bho, imaṁ purisaṁ anupahacca chaviñca cammañca maṁsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca jīvitā voropetha, appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā’ti. Te me ‘sādhū’ti paṭissutvā taṁ purisaṁ anupahacca chaviñca …pe… jīvitā voropenti. Yadā so āmato hoti, tyāhaṁ evaṁ vadāmi: ‘tena hi, bho, imaṁ purisaṁ uttānaṁ nipātetha, appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā’ti. Te taṁ purisaṁ uttānaṁ nipātenti. Nevassa mayaṁ jīvaṁ nikkhamantaṁ passāma. Tyāhaṁ evaṁ vadāmi: ‘tena hi, bho, imaṁ p
‘Well then, sirs, take this man’s life without damaging his outer skin, inner skin, flesh, sinews, bones, or marrow. Hopefully we’ll see his soul escaping.’ They agree, and do what I ask. When he’s nearly dead, I tell them to lay him on his back in hope of seeing his soul escape. They do so. But we don’t see his soul escaping. I tell them to lay him bent over, to lay him on his side, to lay him on the other side;
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1. Campeyyakabrāhmaṇagahapatikā Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā aṅgesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena campā tadavasari. Tatra sudaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre. Tena kho pana samayena soṇadaṇḍo brāhmaṇo campaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā māgadhena seniyena bimbisārena dinnaṁ rājadāyaṁ brahmadeyyaṁ. Tatrapi sudaṁ soṇadaṇḍo brāhmaṇo etadeva bahulamanuvitakkento nisinno hoti: Aho
1. The Brahmins and Householders of Campā So I have heard. At one time the Buddha was wandering in the land of the Aṅgas together with a large Saṅgha of five hundred mendicants when he arrived at Campā, where he stayed by the banks of the Gaggarā Lotus Pond. Now at that time the brahmin Soṇadaṇḍa was living in Campā. It was a crown property given by King Seniya Bimbisāra of Magadha, teeming with living creatures, full of hay, wood, water, and grain, a royal park endowed to a brahmin. But while s
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1. Khāṇumatakabrāhmaṇagahapatikā Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena khāṇumataṁ nāma magadhānaṁ brāhmaṇagāmo tadavasari. Tatra sudaṁ bhagavā khāṇumate viharati ambalaṭṭhikāyaṁ. Tena kho pana samayena kūṭadanto brāhmaṇo khāṇumataṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā māgadhena seniyena bimbisārena dinnaṁ rājadāyaṁ brahmadeyyaṁ. Tena kho pana samayena kūṭadantassa brāhmaṇassa
1. The Brahmins and Householders of Khāṇumata So I have heard. At one time the Buddha was wandering in the land of the Magadhans together with a large Saṅgha of five hundred mendicants when he arrived at a village of the Magadhan brahmins named Khāṇumata. There he stayed nearby at Ambalaṭṭhikā. Now at that time the brahmin Kūṭadanta was living in Khāṇumata. It was a crown property given by King Seniya Bimbisāra of Magadha, teeming with living creatures, full of hay, wood, water, and grain, a roy
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趣旨一致
長
‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’. Taṁ kutettha, āvuso, labbhā. ‘Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjī’ti, netaṁ ṭhānaṁ vijjati. Devatā, āvuso, ujjhāyantī”ti. “Kathaṁbhūtā pana, bhante, āyasmā anuruddho devatā manasi karotī”ti? “Santāvuso ānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti: ‘atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ
we must be parted and separated from all we hold dear and beloved? How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out? The deities are complaining.” “But sir, what kind of deities are you thinking of?” “There are, Ānanda, deities—both in space and on the earth—who are aware of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting: ‘Too soon the Blessed One ha
老い
長部経典
趣旨一致
長
Yāni tāni rājārahāni rājaṅgāni rājūpabhogāni rājānucchavikāni tāni khippaṁ paṭilabhati. Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? Yāni tāni samaṇārahāni samaṇaṅgāni samaṇūpabhogāni samaṇānucchavikāni, tāni khippaṁ paṭilabhati. Buddho samāno idaṁ labhati”. Etamatthaṁ bhagavā avoca. Tatthetaṁ vuccati: Eṇeyyajaṅghoti tamāhu puggalaṁ, Sampattiyā khippamidhāhu lakkhaṇaṁ; Gehānulomāni yadābhikaṅkhati,
He quickly obtains the things worthy of a king, the factors, supports, and things befitting a king. That’s what he obtains as king. And what does he obtain as Buddha? He quickly obtains the things worthy of an ascetic, the factors, supports, and things befitting an ascetic. That’s what he obtains as Buddha.” The Buddha spoke this matter. On this it is said: They say that individual has antelope calves, and that this is the mark of swift success. If he desires the things fitting the household lif
経典データの出典: SuttaCentral（CC0ライセンス）