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経典: 中部経典
✕ クリア
渇愛
中部経典
趣旨一致
長
so aparena samayena phoṭṭhabbānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā phoṭṭhabbataṇhaṁ pahāya phoṭṭhabbapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihareyya. Imassa pana te, māgaṇḍiya, kimassa vacanīyan’”ti? “Na kiñci, bho gotama”. ‘idhekacco cakkhuviññeyyehi rūpehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, so aparena samayena rūpānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca ni
Some time later—having truly understood the origin, disappearance, gratification, drawback, and escape of touches, and having given up craving and dispelled passion for touches—they would live rid of thirst, their mind peaceful inside. What would you have to say to them, Māgaṇḍiya?” “Nothing, worthy Gotama.” Take someone who used to amuse themselves with sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Some time later—having truly understood the
渇愛
中部経典
趣旨一致
長
So kho ahaṁ, aggivessana, tattheva nisīdiṁ ‘alamidaṁ padhānāyā’ti. Apissumaṁ, aggivessana, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā. Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā d
So I sat down right there, thinking: ‘This is good enough for striving.’ And then these three similes, which were neither supernaturally inspired, nor learned before in the past, occurred to me. That person will eventually get weary and frustrated.” “In the same way, there are ascetics and brahmins who don’t live withdrawn in body and mind from sensual pleasures. They haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of w
渇愛
中部経典
趣旨一致
長
api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ, udake nikkhittaṁ, uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti? “No hidaṁ, bho gotama”. “Taṁ kissa hetu”? “Aduñhi, bho gotama, allaṁ kaṭṭhaṁ sasnehaṁ, tañca pana udake nikkhittaṁ. Aparāpi kho maṁ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpa
By drilling the stick against that green, sappy log lying in the water, could they light a fire and produce heat?” “No, worthy Gotama. Why not? Because it’s a green, sappy log, and it’s lying in the water. Then a second example occurred to me. That person will eventually get weary and frustrated.” “In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. But they haven’t internally given up or stilled desire, affection, infatuation, thirst, and
渇愛
中部経典
趣旨一致
長
“Idhāhaṁ, mārisa moggallāna, yena bhagavā tenupasaṅkamiṁ; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsiṁ. Ekamantaṁ ṭhito kho ahaṁ, mārisa moggallāna, bhagavantaṁ etadavocaṁ: ‘kittāvatā nu kho, bhante, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti? Evaṁ vutte, mārisa moggallāna, bhagavā maṁ etadavoca: “khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti pajānāti. Ettāvatā
“My good fellow Moggallāna, I approached the Buddha, bowed, stood to one side, and said to him, ‘Sir, how do you briefly define a mendicant who is freed with the ending of craving, who has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal, and is best among gods and humans?’ When I had spoken the Buddha said to me: They understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is
⚠ 出家者向けの文脈
渇愛
中部経典
趣旨一致
長
yassa te sabrahmacārī evaṁmahiddhiko evaṁmahānubhāvo. Aho nūna te so bhagavā satthā”ti. Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahāmoggallāno bhagavantaṁ etadavoca: Evaṁ kho ahaṁ, moggallāna, abhijānāmi sakkassa devānamindassa saṅkhittena taṇhāsaṅkhayavimuttiṁ bhāsitā”ti. Idamavoca bhagavā. Attamano āyasmā mahāmoggallāno bhagavato bhāsitaṁ abhinandīti. “abhijānāti no, bhante, bhagavā ahu ñāta
to have a spiritual companion of such power and might! We can’t believe that’s not the Blessed One, your Teacher!” Then Mahāmoggallāna went up to the Buddha, bowed, sat down to one side, and said to him, “That’s how I recall briefly explaining freedom through the ending of craving to Sakka, lord of gods.” That is what the Buddha said. Satisfied, Venerable Mahāmoggallāna approved what the Buddha said. “Sir, do you recall briefly explaining freedom through the ending of craving to a certain well-k
渇愛
中部経典
趣旨一致
長
“Idha, devānaminda, bhikkhuno sutaṁ hoti: Ettāvatā kho, devānaminda, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti. ‘sabbe dhammā nālaṁ abhinivesāyā’ti. Evañcetaṁ, devānaminda, bhikkhuno sutaṁ hoti: ‘sabbe dhammā nālaṁ abhinivesāyā’ti. So sabbaṁ dhammaṁ abhijānāti; sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti; sabbaṁ dhammaṁ pariññāya yaṁ kiñci vedanaṁ vedeti— sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ v
“lord of gods, take a mendicant who has heard: That’s how I briefly define a mendicant who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal, and is best among gods and humans.” ‘Nothing is worth insisting on.’ When a mendicant has heard that nothing is worth insisting on, they directly know all things. Directly knowing all things, they completely understand all things. Completely underst
⚠ 出家者向けの文脈
渇愛
中部経典
趣旨一致
長
Cirassaṁ kho, mārisa moggallāna, imaṁ pariyāyaṁ akāsi yadidaṁ idhāgamanāya. Nisīda, mārisa moggallāna, idamāsanaṁ paññattan”ti. Nisīdi kho āyasmā mahāmoggallāno paññatte āsane. Sakkopi kho devānamindo aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho sakkaṁ devānamindaṁ āyasmā mahāmoggallāno etadavoca: “yathā kathaṁ pana kho, kosiya, bhagavā saṅkhittena taṇhāsaṅkhayavimuttiṁ abhāsi? Ekekasmiṁ niyyūhe satta satta kūṭāgārasatāni. Ekamekasmiṁ kūṭāgāre satta satta accharāyo. Ek
It’s been a long time since you took the opportunity to come here. Sit, my good Moggallāna, here, a seat is ready.” Mahāmoggallāna sat down on the seat spread out, while Sakka took a low seat and sat to one side. Mahāmoggallāna said to him, “Kosiya, how did the Buddha briefly explain freedom through the ending of craving? Each tower has seven hundred chambers. Each chamber has seven nymphs. Each nymph has seven maids. Would you like to see the lovely Palace of Victory?”
渇愛
中部経典
趣旨一致
長
Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā. Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā. Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā. Vedanā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā. Phasso cāyaṁ, bhikkhave, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? Phasso saḷāyatananidāno saḷāyatana
Ignorance. Craving. And what is the source of craving? Feeling. And what is the source of feeling? Contact. And what is the source of contact? The six sense fields. And what is the source of the six sense fields? So, ignorance is a requirement for choices.
渇愛
中部経典
趣旨一致
長
‘Cha ajjhattikāni āyatanāni veditabbānī’ti— iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. Idaṁ paṭhamaṁ chakkaṁ. Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmiṁ nibbindati, rūpesu nibbindati, cakkhuviññāṇe nibbindati, cakkhusamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati. Sotasmiṁ nibbindati, saddesu nibbindati …pe… Imasmiṁ kho pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti. ghānasmiṁ nibbindati, gandhesu nibbindati … jivhāya n
‘The six interior sense fields should be understood.’ That’s what I said, and this is why I said it. This is the first set of six. Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, eye contact, feeling, and craving. They grow disillusioned with the ear … And while this discourse was being spoken, the minds of sixty mendicants were freed from defilements by not grasping. nose … tongue … body … mind, ideas, mind consciousness, mind contact, feeling,
渇愛
中部経典
趣旨一致
長
kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā; manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā. ‘Cha vedanākāyā veditabbā’ti— ‘Cha taṇhākāyā veditabbā’ti— iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. Idaṁ chaṭṭhaṁ chakkaṁ. iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā; sotañca paṭi
Body consciousness arises dependent on the body and touches. The meeting of the three is contact. Contact is a requirement for feeling. Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling. ‘The six classes of feeling should be understood.’ ‘The six classes of craving should be understood.’ That’s what I said, and this is why I said it. This is the sixth set of six. That’s what I said, but why did I say it? Eye consc
渇愛
中部経典
趣旨一致
長
jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ … kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ … manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā. ‘Cha taṇhākāyā veditabbā’ti—
Tongue consciousness … Body consciousness … Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. ‘The six classes of craving should be understood.’
渇愛
中部経典
趣旨一致
長
Evaṁ kho, bhikkhave, bhikkhu saṅkiṇṇaparikkho hoti. Kathañca, bhikkhave, bhikkhu abbūḷhesiko hoti? Idha, bhikkhave, bhikkhuno taṇhā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṅkatā, āyatiṁ anuppādadhammā. Evaṁ kho, bhikkhave, bhikkhu abbūḷhesiko hoti. Kathañca, bhikkhave, bhikkhu niraggaḷo hoti? Idha, bhikkhave, bhikkhuno pañca orambhāgiyāni saṁyojanāni pahīnāni honti, ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni, āyatiṁ anuppādadhammāni. Evaṁ kho, bhikkhave, bhikkhu niraggaḷo hoti. Kat
That’s how a mendicant has filled in the moat. And how has a mendicant pulled up the pillar? It’s when a mendicant has given up craving, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a mendicant has pulled up the pillar. And how is a mendicant unimpeded? It’s when a mendicant has given up the five lower fetters, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.
比丘が堀を埋めたとはいかなることか。比丘が柱を引き抜いたとはいかなることか。比丘が渇愛を捨て、その根を断ち切り、棕櫚の切り株のごとくし、滅尽せしめ、未来において二度と生じ得ぬようにしたとき、これを比丘が柱を引き抜いたと言う。比丘が障礙なきとはいかなることか。比丘が五つの下分結を捨て、その根を断ち切り、棕櫚の切り株のごとくし、滅尽せしめ、未来において二度と生じ得ぬようにしたとき、これを比丘が障礙なしと言う。
⚠ 出家者向けの文脈
渇愛
中部経典
趣旨一致
長
Puratthimāya cepi disāya puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. So taṁ pokkharaṇiṁ āgamma vineyya udakapipāsaṁ vineyya ghammapariḷāhaṁ …pe… pacchimāya cepi disāya puriso āgaccheyya …pe… uttarāya cepi disāya puriso āgaccheyya …pe… dakkhiṇāya cepi disāya puriso āgaccheyya. Yato kuto cepi naṁ puriso āgaccheyya ghammābhitatto ghammapareto, kilanto tasito pipāsito. So taṁ pokkharaṇiṁ āgamma vineyya udakapipāsaṁ, vineyya ghammapariḷāhaṁ. Evameva kho, bhikkhave, khattiya
Then along comes a person—whether from the east, west, north, or south—struggling in the oppressive heat, weary, thirsty, and parched. No matter what direction they come from, when they arrive at that lotus pond they would alleviate their thirst and heat exhaustion. In the same way, suppose someone has gone forth from the lay life to homelessness—whether from a family of aristocrats, brahmins, peasants, or menials—and has arrived at the teaching and training proclaimed by a Realized One. Having
渇愛
中部経典
趣旨一致
長
kāmabhavo, rūpabhavo, arūpabhavo”ti. “Kathaṁ panāvuso, āyatiṁ punabbhavābhinibbatti hotī”ti? “Avijjānīvaraṇānaṁ kho, āvuso, sattānaṁ taṇhāsaṁyojanānaṁ tatratatrābhinandanā— evaṁ āyatiṁ punabbhavābhinibbatti hotī”ti. “Kathaṁ panāvuso, āyatiṁ punabbhavābhinibbatti na hotī”ti? “Avijjāvirāgā kho, āvuso, vijjuppādā taṇhānirodhā— evaṁ āyatiṁ punabbhavābhinibbatti na hotī”ti. “Katamaṁ panāvuso, paṭhamaṁ jhānan”ti? “Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivek
Existence in the sensual realm, the realm of luminous form, and the formless realm.” “But how is there regeneration into a new state of existence in the future?” “It’s because of sentient beings—shrouded by ignorance and fettered by craving—taking pleasure wherever they land. That’s how there is regeneration into a new state of existence in the future.” “But how is there no regeneration into a new state of existence in the future?” “It’s when ignorance fades away, knowledge arises, and craving c
⚠ 出家者向けの文脈
渇愛
中部経典
趣旨一致
長
‘Ūno loko atitto taṇhādāso’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catuttho dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito. Ime kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti. “‘Upaniyyati loko addhuvo’ti— “No hidaṁ, bho raṭṭhapāla. Etarahi jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āsītiko me vayo va
‘The world is wanting, insatiable, the slave of craving.’ This is the fourth summary. The Blessed One who knows and sees, the perfected one, the fully awakened Buddha taught these four summaries of the teaching. It was after knowing and seeing and hearing these that I went forth from the lay life to homelessness.” “‘The world is unstable and swept away.’ “No, worthy Raṭṭhapāla. For now I am old, elderly, and senior, I’m advanced in years and have reached the final stage of life. I am eighty year
渇愛
中部経典
趣旨一致
長
“Avijjāya kho, āvuso visākha, vijjā paṭibhāgo”ti. “Vijjāya panāyye, kiṁ paṭibhāgo”ti? “‘sakkāyasamudayo sakkāyasamudayo’ti, ayye, vuccati. Katamo nu kho, ayye, sakkāyasamudayo vutto bhagavatā”ti? “Yāyaṁ, āvuso visākha, taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ— kāmataṇhā bhavataṇhā vibhavataṇhā; ayaṁ kho, āvuso visākha, sakkāyasamudayo vutto bhagavatā”ti. Atha kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā dhammadinnaṁ bhik
“Knowledge.” “What is the counterpart of knowledge?” “Ma’am, they speak of this thing called ‘the origin of substantial reality’. What is the origin of substantial reality that the Buddha spoke of?” “It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is, craving for sensual pleasures, craving for existence, and craving for nonexistence. The Buddha said that this is the origin of substantial reality.” And then the layman Visākha
⚠ 出家者向けの文脈
渇愛
中部経典
趣旨一致
長
parasamuddato saddhāyiko paccayiko. So taṁ upasaṅkamitvā evaṁ vadeyya: Imassa, bho raṭṭhapāla, bhāsitassa kathaṁ attho daṭṭhabbo”ti? Abhivijina, mahārājā’ti, kinti naṁ kareyyāsī”ti? “Tampi mayaṁ, bho raṭṭhapāla, abhivijiya ajjhāvaseyyāmā”ti. “Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: ‘ūno loko atitto taṇhādāso’ti, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti. “Acchariyaṁ, bho raṭṭhapāla, abbhutaṁ, bho raṭṭhapāla. Yāva
or from over the ocean. He’d approach you and say the same thing. How should I see the meaning of this statement?” What would you do?” “I would conquer it and reign over it.” “This is what the Buddha was referring to when he said: ‘The world is wanting, insatiable, the slave of craving.’ And it was after knowing and seeing and hearing this that I went forth from the lay life to homelessness.” “It’s incredible, worthy Raṭṭhapāla, it’s amazing, how well said this was by the Buddha.
渇愛
中部経典
趣旨一致
長
saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, “Idhānanda, bhikkhu evaṁ pajānāti: nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho,
When choices cease, consciousness ceases. When consciousness ceases, name and form cease. “It’s when a mendicant understands: When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases.
⚠ 出家者向けの文脈
渇愛
中部経典
趣旨一致
中
Yodhakāme pahantvāna, anāgāro paribbaje; Kāmabhavaparikkhīṇaṁ, tamahaṁ brūmi brāhmaṇaṁ. Yodhataṇhaṁ pahantvāna, anāgāro paribbaje; Taṇhābhavaparikkhīṇaṁ, tamahaṁ brūmi brāhmaṇaṁ. Hitvā mānusakaṁ yogaṁ, Saṅgātigaṁ visaṁyuttaṁ,
They’ve given up sensual stimulations, and have gone forth from lay life; they’ve ended rebirth in the sensual realm: that’s who I declare a brahmin. They’ve given up craving, and have gone forth from lay life; they’ve ended craving to be reborn: that’s who I declare a brahmin. They’ve thrown off the human yoke, they’ve slipped their chains and are detached:
渇愛
中部経典
趣旨一致
長
Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti …pe… tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā saṇṭhāti. So tena attamano hoti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti. Katamā cāvuso, tejodhātu? Tejodhātu siyā ajjhattikā, siyā bāhirā. Katamā cāvuso, ajjhattikā tejodhātu? Yaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ, seyyathidaṁ— yena ca
What then of this ephemeral body appropriated by craving? Rather than ‘I’ or ‘mine’ or ‘I am’, they consider it to be none of these things. … If, while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does become stabilized in them, they’re happy with that. At this point, much has been done by that mendicant. And what is the fire element? The fire element may be interior or exterior. And what is the interior fire element? Anything internal, pert
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経典データの出典: SuttaCentral（CC0ライセンス）