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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
Māro tvamasi, pāpima. Na maṁ tvaṁ, pāpima, hitānukampī evaṁ vadesi; ahitānukampī maṁ tvaṁ, pāpima, evaṁ vadesi. Tuyhañhi, pāpima, evaṁ hoti: “yesaṁ samaṇo gotamo dhammaṁ desessati, te me visayaṁ upātivattissantī”ti. Asammāsambuddhāva pana te, pāpima, samānā sammāsambuddhāmhāti paṭijāniṁsu. Iti hidaṁ mārassa ca anālapanatāya brahmuno ca abhinimantanatāya, tasmā imassa veyyākaraṇassa brahmanimantanikantveva adhivacanan”ti. Evaṁ vutte, ahaṁ, bhikkhave, bakaṁ brahmānaṁ etadavocaṁ: ‘avijjāgato vata b
You are Māra the Wicked. You don’t speak to me like this out of sympathy, but with no sympathy. For you think, “Those who the ascetic Gotama teaches will go beyond my reach.” Those who formerly claimed to be fully awakened Buddhas were not in fact fully awakened Buddhas. And so, because of the silencing of Māra, and because of the invitation of the Divinity, the name of this discussion is “On the Invitation of Divinity”. When he had spoken, I said to him, ‘Oh lord, Baka the Divinity is lost in i
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
atthi lohitakāni rūpāni, atthi lohitakānaṁ rūpānaṁ dassāvī; atthi mañjiṭṭhakāni rūpāni, atthi mañjiṭṭhakānaṁ rūpānaṁ dassāvī; So evaṁ vadeyya: atthi samavisamaṁ, atthi samavisamassa dassāvī; atthi tārakarūpāni, atthi tārakarūpānaṁ dassāvī; atthi candimasūriyā, atthi candimasūriyānaṁ dassāvī. ‘Ahametaṁ na jānāmi, ahametaṁ na passāmi; tasmā taṁ natthī’ti; ‘natthi kaṇhasukkāni rūpāni, natthi kaṇhasukkānaṁ rūpānaṁ dassāvī; natthi nīlakāni rūpāni, natthi nīlakānaṁ rūpānaṁ dassāvī;
red, magenta, They’d say: even and uneven ground, stars, moon and sun, and one who sees these things. So it’s not right to say this: ‘I don’t know it or see it, therefore it doesn’t exist.’” ‘There’s no such thing as dark and bright sights, and no-one who sees them. There’s no such thing as blue,
智慧
中部経典
趣旨一致
長
natthi pītakāni rūpāni, natthi pītakānaṁ rūpānaṁ dassāvī; natthi lohitakāni rūpāni, natthi lohitakānaṁ rūpānaṁ dassāvī; natthi mañjiṭṭhakāni rūpāni, natthi mañjiṭṭhakānaṁ rūpānaṁ dassāvī; natthi samavisamaṁ, natthi samavisamassa dassāvī; natthi tārakarūpāni, natthi tārakarūpānaṁ dassāvī; “Evameva kho, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko andho acakkhuko. “Paṭisaṅkhāya, bho gotama”. “Katamā nesaṁ seyyo, yaṁ vā te atthasaṁhitaṁ vācaṁ bhāseyyuṁ yaṁ vā anatthasaṁhitan”ti? “Atthasaṁhi
yellow, red, magenta, even and uneven ground, stars, “In the same way, Pokkharasāti is blind and sightless. “That it follows reflection.” “What’s better for them: that their speech is beneficial or worthless?” “That it’s beneficial.” It is quite impossible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones.
智慧
中部経典
趣旨一致
長
Ekaccā devatā evamāhaṁsu: ‘na kālaṅkato samaṇo gotamo, api ca kālaṁ karotī’ti. Ekaccā devatā evamāhaṁsu: ‘na kālaṅkato samaṇo gotamo, nāpi kālaṁ karoti. Arahaṁ samaṇo gotamo. Vihāro tveva so arahato evarūpo hotī’ti. Tassa mayhaṁ, rājakumāra, etadahosi: ‘yannūnāhaṁ sabbaso āhārupacchedāya paṭipajjeyyan’ti. Atha kho maṁ, rājakumāra, devatā upasaṅkamitvā etadavocuṁ: ‘mā kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajji. Sace kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṁ
Others said, ‘He’s not dead, but he’s dying.’ Others said, ‘He’s not dead or dying. The ascetic Gotama is a perfected one, for that is how the perfected ones live.’ Then it occurred to me, ‘Why don’t I practice completely cutting off food?’ But deities came to me and said, ‘Good fellow, don’t practice totally cutting off food. If you do, we’ll infuse heavenly nectar into your pores and you will live on that.’ Then it occurred to me,
智慧
中部経典
趣旨一致
長
Pathavīdhātu siyā ajjhattikā, siyā bāhirā. Katamā cāvuso, ajjhattikā pathavīdhātu? Yaṁ ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ, seyyathidaṁ— kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ. Ayaṁ vuccatāvuso, ajjhattikā pathavīdhātu. Yā ceva kho pana ajjhattikā pathavīdhātu, yā ca bāhirā pathavīdhātu, pathavīdhātureves
The earth element may be interior or exterior. And what is the interior earth element? Anything internal, personal, that’s hard, solid, and appropriated. This includes: head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces; or anything else internal, personal, that’s hard, solid, and appropriated. This is called the interior earth element. The interior earth element and the exter
智慧
中部経典
趣旨一致
長
‘ahañceva kho pana sabbaso ajajjitaṁ paṭijāneyyaṁ. Imā ca me devatā dibbaṁ ojaṁ lomakūpehi ajjhohāreyyuṁ, tāya cāhaṁ yāpeyyaṁ, taṁ mamassa musā’ti. So kho ahaṁ, rājakumāra, tā devatā paccācikkhāmi. ‘Halan’ti vadāmi. Tassa mayhaṁ, rājakumāra, etadahosi: Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya. So kho ahaṁ, rājakumāra, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhika
‘If I claim to be completely fasting while these deities are infusing heavenly nectar in my pores, that would be a lie on my part.’ So I refused those deities, saying, ‘There’s no need.’ Then it occurred to me, Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun. Due to eating so little, the skin of my belly stuck to my backbone, so that when I tried to rub the skin of my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed
智慧
中部経典
趣旨一致
長
“Mantā vācā bhāsitā amantā vā”ti? “Amantā, bho gotama”. “Paṭisaṅkhāya vācā bhāsitā appaṭisaṅkhāyā”ti? “Appaṭisaṅkhāya, bho gotama”. “Atthasaṁhitā vācā bhāsitā anatthasaṁhitā”ti? “Anatthasaṁhitā, bho gotama”. “Pañca kho ime, māṇava, nīvaraṇā. Katame pañca? Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ— ime kho, māṇava, pañca nīvaraṇā.
“Is it thoughtful or thoughtless?” “Thoughtless.” “Is it reflective or unreflective?” “Unreflective.” “Is it beneficial or worthless?” “Worthless.” “Student, there are these five hindrances. What five? The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five hindrances.
智慧
中部経典
趣旨一致
長
Imehi kho, māṇava, pañcahi nīvaraṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko āvuto nivuto ophuṭo pariyonaddho. So vata uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—netaṁ ṭhānaṁ vijjati. Pañca kho ime, māṇava, kāmaguṇā. So vata uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—netaṁ ṭhānaṁ vijjati. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā; sotaviññeyyā sad
Pokkharasāti is veiled, shrouded, covered, and engulfed by these five hindrances. It is quite impossible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones. There are these five kinds of sensual stimulation. It is quite impossible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones. What five? There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensua
智慧
中部経典
趣旨一致
長
sammāvimuttassa, bhikkhave, micchāvimutti nijjiṇṇā hoti. Ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti. Sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Sammādiṭṭhissa, bhikkhave, micchādiṭṭhi nijjiṇṇā hoti. Ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti. Sammādiṭṭhipaccayā aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti. Sammāsaṅkappassa,
For one of right freedom, wrong freedom is worn away. And the many bad, unskillful qualities that arise because of wrong freedom are worn away. And because of right freedom, many skillful qualities are fully developed. And how does right view come first? For one of right view, wrong view is worn away. And the many bad, unskillful qualities that arise because of wrong view are worn away. And because of right view, many skillful qualities are fully developed. For one of right thought, wrong though
智慧
中部経典
趣旨一致
長
‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā muṭṭhassatī’ti— Tasmā āraññikena bhikkhunā upaṭṭhitassatinā bhavitabbaṁ. Āraññikenāvuso, bhikkhunā samāhitena bhavitabbaṁ. Sace, āvuso, āraññiko bhikkhu asamāhito hoti, tassa bhavanti vattāro. ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā asamāhito’ti— Tasmā āraññikena bhikkhunā samāhitena bhavitabbaṁ. Āraññikenāvuso, bhikkhunā paññavatā bhavitabbaṁ. Sace, āvuso, āraññiko bhikkhu duppañño hoti, ta
‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not mindful?’ That’s why a wilderness monk should be mindful. A wilderness monk should have immersion. If he doesn’t, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he doesn’t have immersion?’ That’s why a wilderness monk should have immersion. A wilderness monk should be wise. If he isn’t, there’ll be some w
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
sammāājīvassa, bhikkhave, micchāājīvo nijjiṇṇo hoti … Iti kho, bhikkhave, vīsati kusalapakkhā, vīsati akusalapakkhā— mahācattārīsako dhammapariyāyo pavattito appaṭivattiyo samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṁ mahācattārīsakaṁ dhammapariyāyaṁ garahitabbaṁ paṭikkositabbaṁ maññeyya tassa diṭṭheva dhamme dasasahadhammikā vādānuvādā gārayhaṁ ṭhānaṁ āgacchanti— sammāñāṇañce bhavaṁ garahati … sammāvimuttiñce bhav
For one of right livelihood, wrong livelihood is worn away. … So there are twenty on the side of the skillful, and twenty on the side of the unskillful. This exposition of the teaching on the Great Forty has been rolled forth. And it cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world. If any ascetic or brahmin imagines they can criticize and reject the exposition of the teaching on the Great Forty, they deserve rebuttal and criticism on ten legit
智慧
中部経典
趣旨一致
長
‘Yāvatā candimasūriyā, Pariharanti disā bhanti virocanā; Tāva sahassadhā loko, Ettha te vattate vaso. Paroparañca jānāsi, atho rāgavirāginaṁ; Itthabhāvaññathābhāvaṁ, sattānaṁ āgatiṁ gatinti. Evaṁ kho te ahaṁ, brahme, gatiñca pajānāmi jutiñca pajānāmi:
‘A galaxy extends a thousand times as far as the moon and sun revolve and the shining ones light up the quarters. And there you wield your power. You know the high and low, the passionate and dispassionate, and the coming and going of sentient beings from this realm to another. That’s how I understand your range and your light.
智慧
中部経典
趣旨一致
長
Tassa mayhaṁ, rājakumāra, satānusāri viññāṇaṁ ahosi: ‘eseva maggo bodhāyā’ti. Tassa mayhaṁ, rājakumāra, etadahosi: ‘kiṁ nu kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti? Tassa mayhaṁ, rājakumāra, etadahosi: ‘na kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti. Tassa mayhaṁ, rājakumāra, etadahosi: ‘na kho taṁ sukaraṁ sukhaṁ adhigantuṁ evaṁ adhimattakasimānaṁ pattakāyena. Yannūnāhaṁ oḷārikaṁ āhāraṁ āhāreyy
Stemming from that memory came the understanding: ‘<em>That</em> is the path to awakening!’ Then it occurred to me, ‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?’ Then it occurred to me, ‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities.’ Then it occurred to me, ‘I can’t achieve that pleasure with a body so severely emaciated. Why don’t I eat some solid food, some rice and porrid
智慧
中部経典
趣旨一致
長
Tatra, bhikkhave, ataramānassa bhāsato kāyopi na kilamati, cittampi na upahaññati, saropi na upahaññati, kaṇṭhopi na āturīyati, visaṭṭhampi hoti viññeyyaṁ ataramānassa bhāsitaṁ. ‘Ataramānova bhāseyya, no taramāno’ti— iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. ‘Janapadaniruttiṁ nābhiniveseyya, samaññaṁ nātidhāveyyā’ti— Iti yathā yathā naṁ tesu tesu janapadesu sañjānanti ‘idaṁ kira me āyasmanto sandhāya voharantī’ti tathā tathā voharati aparāmasaṁ. Evaṁ kho, bhikkhave, janapadaniruttiyā ca anabh
When not speaking hurriedly, your body doesn’t get tired, your mind doesn’t get stressed, your voice doesn’t get stressed, your throat doesn’t get sore, and your words are clear and easy to understand. ‘Don’t speak hurriedly.’ That’s what I said, and this is why I said it. ‘Don’t insist on popular definitions and don’t overstep normal labels.’ And however it is known among those various populations, you speak accordingly, thinking: ‘It seems that the venerables are referring to this.’ That’s how
智慧
中部経典
趣旨一致
長
Atha kho, pāpima, āyasmā sañjīvo tassā rattiyā accayena tāya samāpattiyā vuṭṭhahitvā cīvarāni papphoṭetvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ piṇḍāya pāvisi. Addasaṁsu kho te, pāpima, gopālakā pasupālakā kassakā pathāvino āyasmantaṁ sañjīvaṁ piṇḍāya carantaṁ; disvāna nesaṁ etadahosi: ‘acchariyaṁ vata bho, abbhutaṁ vata, bho. Ayaṁ samaṇo nisinnakova kālaṅkato, svāyaṁ paṭisañjīvito’ti. Iminā kho evaṁ, pāpima, pariyāyena āyasmato sañjīvassa sañjīvoteva samaññā udapādi. Atha kho, pāpim
Then, when the night had passed, Sañjīva emerged from that attainment, shook out his robes, and, since it was morning, he robed up and entered the village for alms. Those cowherds, shepherds, farmers, and passers-by saw him wandering for alms and said, ‘Oh lord, how incredible, how amazing! This ascetic passed away while seated, and now he has come back to life!’ And that’s how he came to be known as Sañjīva. Then it occurred to Māra Dūsī, ‘I don’t know the course of rebirth of these ethical men
智慧
中部経典
趣旨一致
長
‘yaṁ kho samaṇo gotamo dhammaṁ adhigamissati taṁ no ārocessatī’ti. Yato kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṁsu: ‘bāhulliko samaṇo gotamo padhānavibbhanto, āvatto bāhullāyā’ti. So kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāretvā balaṁ gahetvā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. Vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja vihāsiṁ. So evaṁ samāhite citte par
‘The ascetic Gotama will tell us of any truth that he realizes.’ But when I ate some solid food, they left disappointed in me, saying, ‘The ascetic Gotama has become indulgent; he has strayed from the struggle and returned to indulgence.’ After eating solid food and gathering my strength, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption … second absorption … third absorption … fourth absorption. When my mind had immersed in
智慧
中部経典
趣旨一致
長
Idha, bhikkhave, tadevekaccesu janapadesu ‘pātī’ti sañjānanti, ‘pattan’ti sañjānanti, ‘vittan’ti sañjānanti, ‘sarāvan’ti sañjānanti ‘dhāropan’ti sañjānanti, ‘poṇan’ti sañjānanti, ‘pisīlavan’ti sañjānanti. Iti yathā yathā naṁ tesu tesu janapadesu sañjānanti tathā tathā thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti. Evaṁ kho, bhikkhave, janapadaniruttiyā ca abhiniveso hoti samaññāya ca atisāro. Kathañca, bhikkhave, janapadaniruttiyā ca anabhiniveso hoti samaññāya ca anatis
It’s when among different populations they label the same thing as a ‘cup’, a ‘bowl’, a ‘jar’, a ‘scoop’, a ‘vessel’, a ‘dish’, or a ‘plate’. And however it is known among those various populations, you speak accordingly, obstinately sticking to that and insisting: ‘This is the only truth, anything else is futile.’ That’s how you insist on popular definitions and overstep normal labels. And how do you not insist on popular definitions and overstep normal labels? It’s when among different populat
智慧
中部経典
趣旨一致
長
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati. Appamatto samāno sīlasampadaṁ ārādheti. So tāya sīlasampadāya attamano hoti paripuṇṇasaṅkappo. Ayaṁ vuccati, bhikkhave, bhikkhu papaṭikaṁ aggahesi brahmacariyassa; tena ca vosānaṁ āpādi. Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti. Appamatto samāno samādhisampadaṁ ārādheti. So tāya samādhisampadāya attamano hoti paripuṇṇasaṅka
Nor do they become indulgent and fall into negligence on account of those possessions, honor, and popularity. Being diligent, they achieve accomplishment in ethics. They’re happy with that, and they’ve got all they wished for. This is called a mendicant who has grabbed the shoots of the spiritual life and stopped short with that. Next, take a gentleman who has gone forth out of faith from the lay life to homelessness … When they’ve gone forth they generate possessions, honor, and popularity. … B
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
yā sahadhammikesu piyamanāpatā sā na sammaggatā akkhāyati. Taṁ kissa hetu? Evañhetaṁ, bhikkhave, hoti yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite. Tathāgato ca kho, bhikkhave, arahaṁ sammāsambuddho sabbupādānapariññāvādo paṭijānamāno sammā sabbupādānapariññaṁ paññapeti— kāmupādānassa pariññaṁ paññapeti, diṭṭhupādānassa pariññaṁ paññapeti, sīlabbatupādānassa pariññaṁ paññapeti, attavādupādānassa pariññaṁ paññapeti. Evarūpe kho, bhikkhave
and love and affection for those sharing the same path are said to be not rightly placed. Why is that? It’s because that teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. The Realized One, the perfected one, the fully awakened Buddha claims to propound the complete understanding of all kinds of grasping. He describes the complete understanding of grasping at sensual pleasures, views,
同じ道を歩む者たちへの愛情と親愛の情は、正しく向けられているとは言えない、とされるのである。それはなぜか。その教えと修行とは、説き方が拙く、示し方が不十分であり、解脱をもたらさず、寂静へと導かず、正等覚を成就した仏陀にあらざる者によって説かれたものだからである。如来・応供・正等覚者は、あらゆる種類の取著の完全なる了知を説くと宣言される。すなわち、欲取・見取・
智慧
中部経典
趣旨一致
長
So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti. Ayaṁ vuccati, bhikkhave, bhikkhu phegguṁ aggahesi brahmacariyassa; tena ca vosānaṁ āpādi. Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: So tāya sīlasampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno samādhisampadaṁ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṁseti, na paraṁ vambheti. So tāya samādhisampadāya
When they’ve gone forth they generate possessions, honor, and popularity. … This is called a mendicant who has grabbed the softwood of the spiritual life and stopped short with that. Next, take a gentleman who has gone forth out of faith from the lay life to homelessness, thinking, Nor do they become indulgent and fall into negligence regarding that accomplishment in ethics. Being diligent, they achieve accomplishment in immersion. They’re happy with that, but they haven’t got all they wished fo
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経典データの出典: SuttaCentral（CC0ライセンス）