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智慧
長部経典
趣旨一致
長
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā avidūre aññatarasmiṁ rukkhamūle nisīdi. 14. Mārayācanakathā Atha kho māro pāpimā acirapakkante āyasmante ānande yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho māro pāpimā bhagavantaṁ etadavoca: “parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘na tāvāhaṁ, pāpima,
“Yes, sir,” replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by. 14. The Appeal of Māra And then, not long after Ānanda had left, Māra the Wicked went up to the Buddha, stood to one side, and said to him: “Sir, may the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha. Sir, you once made this statement: ‘
智慧
長部経典
趣旨一致
長
“Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ atthi. Idhāhaṁ, bhante, yena bhagavā tenupasaṅkamiṁ dhammassavanāya. Tassa me, bhante, bhagavā dhammaṁ deseti uttaruttaraṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ. Yathā yathā me, bhante, bhagavā dhammaṁ desesi uttaruttaraṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ tathā tathāhaṁ tasmiṁ dhamme abhiññā idhekaccaṁ dhammaṁ dhammesu niṭṭhamagamaṁ; satthari pasīdiṁ: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo,
“Sir, though I don’t encompass the minds of Buddhas past, future, and present, Sir, once I approached the Buddha to listen to the teaching. He explained Dhamma with its higher and higher stages, with its better and better stages, with its dark and bright sides. When I directly knew a certain principle of those teachings, in accordance with how I was taught, I came to a conclusion about the teachings. I had confidence in the Teacher: ‘The Blessed One is a fully awakened Buddha. The teaching is we
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṁ dutiyo sattāvāso. Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. Katame nava? Ayaṁ tatiyo sattāvāso. Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. Ayaṁ catuttho sattāvāso. Santāvuso, sattā asaññino appaṭisaṁvedino, seyyathāpi devā asaññasattā. Ayaṁ pañcamo sattāvāso. Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattas
There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption. This is the second abode of sentient beings. There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. What are the teachings grouped by nine? This is the third abode of sentient beings. There are sentient beings that are unified in body and unified in perception, such as the gods of
智慧
長部経典
趣旨一致
長
‘yesu no, āvuso, ṭhānesu na sameti, tiṭṭhantu tāni ṭhānāni. Yesu ṭhānesu sameti, tattha viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ saṅghena vā saṅghaṁ: “ye imesaṁ bhavataṁ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. Ko ime dhamme anavasesaṁ pahāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā”ti? Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñj
‘Let us leave aside those matters on which we disagree. But there are some matters on which we agree. Regarding these, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community: “There are things that are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones, and dark—and are reckoned as such. Who proceeds having totally given these things up: the ascetic Gotama, or the tutors of other communities?”’ It’s possible that t
智慧
長部経典
趣旨一致
長
Etarahi kho pana, bhante, upāsikā bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti. Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘na tā
Today you do have such laywoman disciples. May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha. Sir, you once made this statement: ‘Wicked One, I will not be fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’ Today your spiritual path is successful and prosperous, extensive, popular, widespr
智慧
長部経典
趣旨一致
長
‘kiṁ panāyasmā, devānaminda, kammaṁ katvā imaṁ ṭhānaṁ patto’ti? Tesāhaṁ yathāsutaṁ yathāpariyattaṁ dhammaṁ desemi. Te tāvatakeneva attamanā honti: ‘sakko ca no devānamindo diṭṭho, yañca no apucchimhā, tañca no byākāsī’ti. Te aññadatthu mamaṁyeva sāvakā sampajjanti, na cāhaṁ tesaṁ. Tasmā ayaṁ puriso uccāvacamāpajjati. Ahaṁ kho pana, bhante, bhagavato sāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti. 2.5. Somanassapaṭilābhakathā “Abhijānāsi no tvaṁ, devānaminda, ito pubbe evarūpaṁ vedap
‘But lord of gods, what deed brought you to this position?’ So I taught them the Dhamma as I had learned and memorized it. And they were pleased with just that much: ‘We have seen Sakka, lord of gods! And he answered our questions!’ Invariably, they become my disciples, I don’t become theirs. That’s why a person finds themselves in states high and low. But sir, I am the Buddha’s disciple, a stream-enterer, not liable to be reborn in the underworld, destined for awakening.” 2.5. On Feeling Happy
⚠ 自己責任論に誤解されやすい
智慧
長部経典
趣旨一致
長
Ayaṁ chaṭṭho sattāvāso. Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā. Ayaṁ sattamo sattāvāso. Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. Nava āghātavatthūni. Ayaṁ aṭṭhamo sattāvāso. Santāvuso, sattā sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanūpagā. Ayaṁ navamo sattāvāso. Nava akkhaṇā asamayā brahmacariyavāsāya. Idhāvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dha
This is the sixth abode of sentient beings. There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness. This is the seventh abode of sentient beings. There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. <em>Nine grounds for rese
⚠ 自己責任論に誤解されやすい
智慧
長部経典
趣旨一致
長
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ nigg
May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha. Sir, you once made this statement: ‘Wicked One, I shall not be fully extinguished until I have layman disciples who are competent, educated, assured, learned …’ Today you do have such layman disciples. When this was said, the Buddha said to Māra, “Relax, Wicked One. The full extinguishment of the Realized One will be soon. Three months from now the
智慧
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趣旨一致
長
Ayañca puggalo nirayaṁ upapanno hoti. Ayaṁ paṭhamo akkhaṇo asamayo brahmacariyavāsāya. Puna caparaṁ, āvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo tiracchānayoniṁ upapanno hoti. Ayaṁ dutiyo akkhaṇo asamayo brahmacariyavāsāya. ‘Anatthaṁ me acarī’ti āghātaṁ bandhati; Puna caparaṁ …pe… pettivisayaṁ upapanno hoti. Ayaṁ tatiyo akkhaṇo asamayo brahmacariyavāsāya. Puna caparaṁ …pe…
But that individual has been reborn in hell. This is the first lost opportunity for spiritual practice. Furthermore, a Realized One has arisen in the world. But that individual has been reborn in the animal realm. This is the second lost opportunity for spiritual practice. Thinking: ‘They did wrong to me,’ you harbor resentment. Furthermore, a Realized One has arisen in the world. But an individual has been reborn in the ghost realm. This is the third lost opportunity for spiritual practice. Fur
智慧
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“idaṁ pacchimakaṁ, ānanda, tathāgatassa vesāliyā dassanaṁ bhavissati. Āyāmānanda, yena bhaṇḍagāmo tenupasaṅkamissāmā”ti. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: Itihetaṁ, bhikkhave, chaḍḍeyyātha. vinaye ca sandissanti, niṭṭhamettha gantabbaṁ: ‘addhā idaṁ tassa bhagavato vacanaṁ; tesañca therānaṁ suggahitan’ti. Idaṁ, bhikkhave, tatiyaṁ mahāpadesaṁ dhāreyyātha. ‘amukasmiṁ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā d
“Ānanda, this will be the last time the Realized One sees Vesālī. Come, Ānanda, let’s go to Wares Village.” “Yes, sir,” Ānanda replied. Take another mendicant who says: And so you should discard it. If they do fit in the discourse and are exhibited in the training, you should draw the conclusion: ‘Clearly this is the word of the Buddha. It has been correctly memorized by those senior mendicants.’ You should remember it. This is the third great reference. ‘In such-and-such monastery there are sev
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
asurakāyaṁ upapanno hoti. Ayaṁ catuttho akkhaṇo asamayo brahmacariyavāsāya. Puna caparaṁ …pe… aññataraṁ dīghāyukaṁ devanikāyaṁ upapanno hoti. Ayaṁ pañcamo akkhaṇo asamayo brahmacariyavāsāya. Puna caparaṁ …pe… ‘anatthaṁ me caratī’ti āghātaṁ bandhati; paccantimesu janapadesu paccājāto hoti milakkhesu aviññātāresu, yattha natthi gati bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. Ayaṁ chaṭṭho akkhaṇo asamayo brahmacariyavāsāya. Puna caparaṁ …pe…
But that individual has been reborn among the titans. This is the fourth lost opportunity for spiritual practice. Furthermore, a Realized One has arisen in the world. But that individual has been reborn in one of the long-lived orders of gods. This is the fifth lost opportunity for spiritual practice. Furthermore, a Realized One has arisen in the world. Thinking: ‘They are doing wrong to me’ … But that individual has been reborn in the borderlands, among uneducated foreigners, where monks, nuns,
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Tassa yā purimā ākāsānañcāyatanasukhumasaccasaññā, sā nirujjhati. Viññāṇañcāyatanasukhumasaccasaññā tasmiṁ samaye hoti, viññāṇañcāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā”ti bhagavā avoca. “Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti
“Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. The subtle and true perception of the dimension of infinite space that they had previously ceases. At that time they have a subtle and true perception of the dimension of infinite consciousness. That’s how, with training, certain perceptions arise and certain perceptions cease. And this is that training,” said the
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
智慧
長部経典
趣旨一致
長
Tesaṁ me therānaṁ sammukhā sutaṁ sammukhā paṭiggahitaṁ— ayaṁ dhammo ayaṁ vinayo idaṁ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ … pe… na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ: ‘addhā idaṁ na ceva tassa bhagavato vacanaṁ; tesañca therānaṁ duggahitan’ti. Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: Itihetaṁ, bhikkhave, chaḍḍeyyātha. Tāni ca sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṁ:
I’ve heard and learned this in the presence of those senior mendicants: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor reject that mendicant’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: ‘Clearly this is not the word of
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
Cakkhuñceva rūpā ca, sotañceva saddā ca, ghānañceva gandhā ca, jivhā ceva rasā ca, kāyo ceva phoṭṭhabbā ca, mano ceva dhammā ca. Etadānuttariyaṁ, bhante, āyatanapaṇṇattīsu. Taṁ bhagavā asesamabhijānāti, taṁ bhagavato asesamabhijānato uttari abhiññeyyaṁ natthi, yadabhijānaṁ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa yadidaṁ āyatanapaṇṇattīsu. 1.3. Gabbhāvakkantidesanā Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti gabbhāvakkantīsu. Catasso imā, bhante, gabbhāva
The eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and ideas. This is unsurpassable when it comes to describing the sense fields. The Buddha understands this without exception. There is nothing to be understood beyond this whereby another ascetic or brahmin might be superior in direct knowledge to the Buddha when it comes to describing the sense fields. 1.3. The Conception of the Embryo And moreover, sir, how the Buddha teaches
智慧
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趣旨一致
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“Yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṁ phusati. Tassa saññagge ṭhitassa evaṁ hoti: ‘cetayamānassa me pāpiyo, acetayamānassa me seyyo. Ahañceva kho pana ceteyyaṁ, abhisaṅkhareyyaṁ, imā ca me saññā nirujjheyyuṁ, aññā ca oḷārikā saññā uppajjeyyuṁ; yannūnāhaṁ na ceva ceteyyaṁ na ca abhisaṅkhareyyan’ti. So na ceva ceteti, na ca abhisaṅkharoti. Tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti. S
“Poṭṭhapāda, from the time a mendicant here takes charge of their own perception, they proceed from one stage to the next, progressively reaching the peak of perception. Standing on the peak of perception they think, ‘Intentionality is bad for me, it’s better to be free of it. For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise. Why don’t I neither make a choice nor form an intention?’ They neither make a choice nor form an intention
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
‘addhā idaṁ tassa bhagavato vacanaṁ; tassa ca therassa suggahitan’ti. Idaṁ, bhikkhave, catutthaṁ mahāpadesaṁ dhāreyyātha. Ime kho, bhikkhave, cattāro mahāpadese dhāreyyāthā”ti. ‘amukasmiṁ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo. Tassa me therassa sammukhā sutaṁ sammukhā paṭiggahitaṁ— ayaṁ dhammo ayaṁ vinayo idaṁ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. Anabhinanditvā appaṭikkositvā tāni p
‘Clearly this is the word of the Buddha. It has been correctly memorized by that senior mendicant.’ You should remember it. This is the fourth great reference. These are the four great references.” ‘In such-and-such monastery there is a single senior mendicant who is very learned, an inheritor of the heritage, who has memorized the teachings, the monastic law, and the outlines. I’ve heard and learned this in the presence of that senior mendicant: this is the teaching, this is the training, this
⚠ 出家者向けの文脈
智慧
長部経典
趣旨一致
長
āyuṁ hitvāna mānusaṁ; Puna devo bhavissāmi, devalokamhi uttamo. Imaṁ kho ahaṁ, bhante, pañcamaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi. Te paṇītatarā devā, akaniṭṭhā yasassino; Idheva tiṭṭhamānassa, Antime vattamānamhi, so nivāso bhavissati. Imaṁ kho ahaṁ, bhante, chaṭṭhaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi.
leaving behind the human life, I shall become a god again, supreme in the heaven realm. This is the fifth reason. They are the finest of gods, the glorious Akaniṭṭhas. While staying right here, So long as my final life goes on, there my home will be. This is the sixth reason.
智慧
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Etadānuttariyaṁ, bhante, gabbhāvakkantīsu. 1.4. Ādesanavidhādesanā Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti ādesanavidhāsu. Ayaṁ dutiyā ādesanavidhā. Puna caparaṁ, bhante, idhekacco na heva kho nimittena ādisati, nāpi manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati. Api ca kho vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati: ‘evampi te mano, itthampi te mano, itipi te cittan’ti. So bahuñcepi ādisati, tatheva taṁ hoti, no aññathā. Ayaṁ tatiyā ād
This is unsurpassable when it comes to the conception of the embryo. 1.4. Ways of Revealing And moreover, sir, how the Buddha teaches the different ways of revealing is unsurpassable. This is the second way of revealing. Furthermore, someone reveals by hearing the sound of thought spreading as someone thinks and considers, ‘This is what you’re thinking, such is your thought, and thus is your state of mind.’ And even if they reveal this many times, it turns out exactly so, not otherwise. This is
智慧
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趣旨一致
長
So na ceva ceteti, na cābhisaṅkharoti, tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti. So nirodhaṁ phusati. Evaṁ kho, poṭṭhapāda, anupubbābhisaññānirodhasampajānasamāpatti hotī’”ti. “Evaṁ, poṭṭhapādā”ti. api nu te ito pubbe evarūpā anupubbābhisaññānirodhasampajānasamāpatti sutapubbā”ti? “No hetaṁ, bhante. Evaṁ kho ahaṁ, bhante, bhagavato bhāsitaṁ ājānāmi: ‘yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena sañ
Those perceptions cease in them, and other coarser perceptions don’t arise. They touch cessation. And that is how the progressive cessation of perception is attained with awareness.’” “That’s right, Poṭṭhapāda.” Have you ever heard of this before?” “No, sir. This is how I understand what the Buddha said: ‘From the time a mendicant here takes charge of their own perception, they proceed from one stage to the next, progressively reaching the peak of perception. Standing on the peak of perception t
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長部経典
趣旨一致
長
‘addhā idaṁ na ceva tassa bhagavato vacanaṁ; tassa ca therassa duggahitan’ti. Tatrapi sudaṁ bhagavā bhoganagare viharanto ānande cetiye etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti: “iti sīlaṁ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā. Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ— kāmāsavā, bhavāsavā, avijjāsavā”ti. 23. Kammāraputtacundavatthu Atha kho bhagavā bhoganagare yathābhiran
‘Clearly this is not the word of the Buddha. It has been incorrectly memorized by that senior mendicant.’ And while staying at the Ānanda Shrine, too, the Buddha often gave this Dhamma talk to the mendicants: “Such is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it’s very fruitful and beneficial. When wisdom is imbued with immersion it’s very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defil
経典データの出典: SuttaCentral（CC0ライセンス）