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経典: 中部経典
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家族
中部経典
趣旨一致
長
Bhavañhi caṅkī ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi bhavaṁ caṅkī ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; samaṇotveva gotamo arahati bhavantaṁ caṅkiṁ dassanāya upasaṅkamituṁ. Bhavañhi caṅkī aḍḍho mahaddhano mahābhogo …pe… bhavañhi caṅkī tiṇṇaṁ vedānaṁ pāragū sanighaṇḍuk
You are well born on both your mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation. For this reason it’s not appropriate for you to go to see the ascetic Gotama; it’s appropriate that he comes to see you. You’re rich, affluent, and wealthy. … You recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testam
家族
中部経典
趣旨一致
長
Samaṇo khalu, bho, gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato …pe… Samaṇaṁ khalu, bho, gotamaṁ rājā māgadho seniyo bimbisāro saputtadāro pāṇehi saraṇaṁ gato …pe… Samaṇaṁ khalu, bho, gotamaṁ rājā pasenadi kosalo saputtadāro pāṇehi saraṇaṁ gato …pe… Samaṇaṁ khalu, bho, gotamaṁ brāhmaṇo pokkharasāti saputtadāro pāṇehi saraṇaṁ gato …pe… Samaṇo khalu, bho, gotamo opāsādaṁ anuppatto opāsāde viharati uttarena opāsādaṁ devavane sālavane. Ye kho te samaṇā vā brāhmaṇā vā amhākaṁ gāmakkhettaṁ āgaccha
He has the thirty-two marks of a great man. … King Seniya Bimbisāra of Magadha and his wives and children have gone for refuge for life to the ascetic Gotama. … King Pasenadi of Kosala and his wives and children have gone for refuge for life to the ascetic Gotama. … The brahmin Pokkharasāti and his wives and children have gone for refuge for life to the ascetic Gotama. … The ascetic Gotama has arrived to stay in the Godswood to the north of Opāsāda. Any ascetic or brahmin who comes to stay in ou
家族
中部経典
趣旨一致
長
Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo; aparimāṇavaṇṇo hi so bhavaṁ gotamo. Ekamekenapi tena aṅgena samannāgato na arahati, so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ; atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamitunti. Tena hi, bho, sabbeva mayaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmā”ti. Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto
This is the extent of the worthy Gotama’s praise that I have memorized. But his praises are not confined to this, for the praise of the worthy Gotama is limitless. The possession of even a single one of these factors makes it inappropriate for the worthy Gotama to come to see me, rather, it’s appropriate for me to go to see him. Well then, gentlemen, let’s all go to see the ascetic Gotama.” He is well born on both his mother’s and father’s side, of pure descent, with irrefutable and impeccable g
家族
中部経典
趣旨一致
中
Samaṇo khalu, bho, gotamo akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito …pe…
Though his mother and father wished otherwise, weeping with tearful faces, he shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. …
家族
中部経典
趣旨一致
長
tiṇañce paṭicca aggi jalati ‘tiṇaggi’tveva saṅkhyaṁ gacchati; gomayañce paṭicca aggi jalati ‘gomayaggi’tveva saṅkhyaṁ gacchati. Evameva kho ahaṁ, brāhmaṇa, ariyaṁ lokuttaraṁ dhammaṁ purisassa sandhanaṁ paññapemi. Porāṇaṁ kho panassa mātāpettikaṁ kulavaṁsaṁ anussarato yattha yattheva attabhāvassa abhinibbatti hoti tena teneva saṅkhyaṁ gacchati. Porāṇaṁ kho panassa mātāpettikaṁ kulavaṁsaṁ anussarato yattha yattheva attabhāvassa abhinibbatti hoti tena teneva saṅkhyaṁ gacchati. Khattiyakule ce attab
A fire that burns dependent on grass is reckoned as a grass fire. A fire that burns dependent on cow-dung is reckoned as a cow-dung fire. In the same way, I declare that a person’s own wealth is the noble, transcendent teaching. But they are reckoned by recollecting the traditional family lineage of their mother and father wherever they are incarnated. But they are reckoned by recollecting the traditional family lineage of their mother and father wherever they are incarnated. If they incarnate i
家族
中部経典
趣旨一致
長
Idha, bhante, ekacco evaṁdiṭṭhiko hoti: ‘atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti— evarūpaṁ, bhante, diṭṭhipaṭilābhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Diṭṭhipaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi— sevitabbampi, a
It’s when someone has such a view: ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’ That acquisition of views causes unskillful qualities to decline while skillful qualities
家族
中部経典
趣旨一致
長
Kataṁ me ajja bhattakiccaṁ. Amukasmiṁ me rukkhamūle divāvihāro bhavissati. Atha kho dhanañjāni brāhmaṇo pacchābhattaṁ bhuttapātarāso yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho dhanañjāniṁ brāhmaṇaṁ āyasmā sāriputto etadavoca: “kaccāsi, dhanañjāni, appamatto”ti? “Kuto, bho sāriputta, amhākaṁ appamādo yesaṁ no mātāpitaro posetabbā, puttadāro posetabbo, dāsakammakarā poseta
I’ve finished eating for today. I shall be at the root of that tree for the day’s meditation. When Dhanañjāni had finished breakfast he went to Sāriputta and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. Sāriputta said to him, “I hope you’re diligent, Dhanañjāni?” “How can I possibly be diligent, worthy Sāriputta? I have to provide for my mother and father, my wives and children, and my bondservants and workers. And I have to make th
⚠ 自己責任論に誤解されやすい
家族
中部経典
趣旨一致
中
tamahaṁ brūmi brāhmaṇaṁ. Akkodhanaṁ vatavantaṁ, yonijaṁ mattisambhavaṁ; sīlavantaṁ anussadaṁ; Dantaṁ antimasārīraṁ, tamahaṁ brūmi brāhmaṇaṁ. Vāripokkharapatteva, āraggeriva sāsapo; Yo na limpati kāmesu, tamahaṁ brūmi brāhmaṇaṁ.
that’s who I declare a brahmin. Not irritable or pretentious, after the mother’s womb they’re born from. dutiful in precepts and observances, tamed, bearing their final body: that’s who I declare a brahmin. Like rain off a lotus leaf, like a mustard seed off the point of a pin, sensual pleasures slip off them: that’s who I declare a brahmin.
家族
中部経典
趣旨一致
長
Disvā maṁ bhītā vissaramakāsi: ‘abhumme pisāco vata man’ti. Evaṁ vutte, ahaṁ, bhante, taṁ itthiṁ etadavocaṁ: ‘nāhaṁ, bhagini, pisāco; bhikkhu piṇḍāya ṭhito’ti. ‘Bhikkhussa ātumārī, bhikkhussa mātumārī. Varaṁ te, bhikkhu, tiṇhena govikantanena kucchi parikanto, na tveva varaṁ yaṁ rattandhakāratimisāyaṁ kucchihetu piṇḍāya carasī’ti. Tassa mayhaṁ, bhante, tadanussarato evaṁ hoti: bahūnaṁ vata no bhagavā akusalānaṁ dhammānaṁ apahattā, bahūnaṁ vata no bhagavā kusalānaṁ dhammānaṁ upahattā’ti. ‘bahūnaṁ
Startled, she cried out, ‘Woe is me! It’s a damn goblin!’ When she said this, I said to her, ‘Sister, I am no goblin. I’m a mendicant waiting for alms.’ ‘Die, mendicant’s father! Die, mendicant’s mother! Better to have your belly sliced open with a sharp meat cleaver than to wander for alms in the dark of night for the sake of your belly!’ Recollecting that, I thought, He has rid us of so many unskillful things and gifted us so many skillful things!’ ‘The Buddha has rid us of so many things that
⚠ 出家者向けの文脈
家族
中部経典
趣旨一致
長
‘Aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo pitaraṁ jīvitā voropeyya …pe… arahantaṁ jīvitā voropeyya, ṭhānametaṁ vijjatī’ti pajānāti; ‘aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo duṭṭhacitto tathāgatassa lohitaṁ uppādeyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano duṭṭhacitto tathāgatassa lohitaṁ uppādeyya, ṭhānametaṁ vijjatī’ti pajānāti. ‘Aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo saṅghaṁ bhindeyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘ṭhānañc
They understand: ‘It’s impossible for an individual accomplished in view to murder their father … or murder a perfected one. But it’s possible for an ordinary person to murder their father … or a perfected one.’ They understand: ‘It’s impossible for an individual accomplished in view to injure a Realized One with malicious intent. But it’s possible for an ordinary person to injure a Realized One with malicious intent.’ They understand: ‘It’s impossible for an individual accomplished in view to c
⚠ 出家者向けの文脈
家族
中部経典
趣旨一致
長
Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gate”ti. Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā icchānaṅgale paṭivasanti, seyyathidaṁ— caṅkī brāhmaṇo, tārukkho brāhmaṇo, pokkharasāti brāhmaṇo, jāṇussoṇi brāhmaṇo, todeyyo brāhmaṇo, aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā. Atha kho vāseṭṭhabhāradvājānaṁ māṇavānaṁ jaṅghāvihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ ayamantarākathā udapādi: “kathaṁ, bho, brāhmaṇo hotī”ti? Bhāradvājo māṇavo evamāha: “yato k
From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.” Now at that time several very well-known well-to-do brahmins were residing in Icchānaṅgala. They included the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jānussoṇi, Todeyya, and others. Then as the students Vāseṭṭha and Bhāradvāja were going for a walk they began to discuss the question: “How do you become a brahmin?” Bhāradvāja said this: “When you’re well born on both your mother’s and fathe
家族
中部経典
趣旨一致
長
Seyyathāpi, bhante, vacchassa taruṇassa mātaraṁ apassantassa siyā aññathattaṁ, siyā vipariṇāmo; Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi. Atha kho brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: “abhinandatu, bhante, bhagavā bhikkhusaṅghaṁ; abhivadatu, bhante, bhagavā b
If a young calf doesn’t see its mother it may change and fall apart. Then the divinity Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in front of the Buddha. He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said: “May the Buddha be happy with the mendicant Saṅgha! May the Buddha welcome the mendicant Saṅgha! May the Buddha support the mendican
⚠ 出家者向けの文脈
家族
中部経典
趣旨一致
長
Seyyathāpi, āvuso, suṇisā sasuraṁ disvā saṁvijjati saṁvegaṁ āpajjati; 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, āpodhātu? Āpodhātu siyā ajjhattikā, siyā bāhirā. Katamā cāvuso, ajjhattikā āpodhātu? Yaṁ ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ, seyyathidaṁ— pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā
They’re like a daughter-in-law who stirs up a sense of urgency when they see their father-in-law. But 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 water element? The water element may be interior or exterior. And what is the interior water element? Anything internal, personal, that’s water, watery, and appro
⚠ 出家者向けの文脈
家族
中部経典
趣旨一致
長
Taṁ kiṁ maññasi, māṇava, ye te kosalakā brāhmaṇamahāsālā, seyyathidaṁ— caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇussoṇi brāhmaṇo pitā ca te todeyyo, katamā nesaṁ seyyo, yaṁ vā te sammuccā vācaṁ bhāseyyuṁ yaṁ vā asammuccā”ti? “Sammuccā, bho gotama”. “Katamā nesaṁ seyyo, yaṁ vā te mantā vācaṁ bhāseyyuṁ yaṁ vā amantā”ti? “Mantā, bho gotama”. “Katamā nesaṁ seyyo, yaṁ vā te paṭisaṅkhāya vācaṁ bhāseyyuṁ yaṁ vā appaṭisaṅkhāyā”ti? “Taṁ kiṁ maññasi, māṇava, yadi evaṁ sante, brāhmaṇena pok
What do you think, student? There are well-to-do brahmins of Kosala such as the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jānussoṇi, and your father Todeyya. What’s better for them: that their speech agrees or disagrees with the consensus of opinion?” “That it agrees, worthy Gotama.” “What’s better for them: that their speech is thoughtful or thoughtless?” “That it is thoughtful.” “What’s better for them: that their speech follows reflection or is unreflective?” “What do you think, student? If thi
家族
中部経典
趣旨一致
長
Katamā ca, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā? ‘Atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti— ayaṁ, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā. Katamā ca, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā? Yā kho
And what is right view that is accompanied by defilements, partakes of good deeds, and ripens in attachments? ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’ This is right
家族
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趣旨一致
長
“Ekamidaṁ, samma sañjikāputta, samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. Atha kho me ayyā kucchimatī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho me ayyā bhagavantaṁ etadavoca: ‘yo me ayaṁ, bhante, kucchigato kumārako vā kumārikā vā so bhagavantaṁ saraṇaṁ gacchati dhammañca bhikkhusaṅghañca. Tena kho pana samayena bodhi rājakumāro bahidvārakoṭṭhake ṭhito hoti bhagavantaṁ āgamayamāno. tatiyampi kho bodhi rājakumāro bhagavantaṁ et
This one time the Buddha was staying near Kosambī, in Ghosita’s Monastery. Then my pregnant lady mother went up to the Buddha, bowed, sat down to one side, and said to him, ‘Sir, the prince or princess in my womb goes for refuge to the Buddha, the teaching, and the mendicant Saṅgha. Now at that time Prince Bodhi was standing outside the gates waiting for the Buddha. and a third time, Prince Bodhi said to him, “Sir, let the Blessed One ascend on the cloth! Let the Holy One ascend on the cloth! It
⚠ 出家者向けの文脈
家族
中部経典
趣旨一致
長
“Kathaṅgotto ayyassa pitā, kathaṅgottā mātā”ti? “Gaggo kho, mahārāja, pitā, mantāṇī mātā”ti. “Abhiramatu, bhante, ayyo gaggo mantāṇiputto. Ahamayyassa gaggassa mantāṇiputtassa ussukkaṁ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti. Atha kho bhagavā dakkhiṇaṁ bāhuṁ paggahetvā rājānaṁ pasenadiṁ kosalaṁ etadavoca: “eso, mahārāja, aṅgulimālo”ti. Atha kho rañño pasenadissa kosalassa ahudeva bhayaṁ, ahu chambhitattaṁ, ahu lomahaṁso. Atha kho bhagavā rājānaṁ pasenadiṁ kosalaṁ
“What clans were your father and mother from?” “My father was a Gagga, and my mother a Mantāṇī.” “Sir, may Master Gagga son of Mantāṇī be happy. I’ll make sure that you’re provided with robes, almsfood, lodgings, and medicines and supplies for the sick.” Then the Buddha pointed with his right arm and said to the king, “Great king, this is Aṅgulimāla.” Then the king became frightened, scared, his hair standing on end. Knowing this, the Buddha said to him, “Do not fear, great king. You have nothin
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趣旨一致
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Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. So kho ahaṁ, bhāradvāja, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ. So evaṁ pabbajito samāno kiṅkusalagavesī anuttaraṁ
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?’ Some time later, while still with pristine black hair, blessed with youth, in the prime of life—though my mother and father wished otherwise, weeping with tearful faces—I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.
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長
Evaṁ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti. Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako bhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ. Katamehi ekādasahi? Idha, bhikkhave, gopālako rūpaññū hoti, lakkhaṇakusalo hoti, āsāṭikaṁ hāretā hoti, vaṇaṁ paṭicchādetā hoti, dhūmaṁ kattā hoti,
That’s how a mendicant doesn’t show extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha. A mendicant with these eleven qualities can’t achieve growth, improvement, or maturity in this teaching and training. A cowherd with eleven factors can maintain and expand a herd of cattle. What eleven? It’s when a cowherd knows form, is skilled in characteristics, picks out flies’ eggs, dresses wounds, spreads smoke, knows the ford, knows satisfaction, kno
⚠ 出家者向けの文脈
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中部経典
趣旨一致
長
Idha, bhikkhave, gopālako na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṁ hāretā hoti, na vaṇaṁ paṭicchādetā hoti, na dhūmaṁ kattā hoti, na titthaṁ jānāti, na pītaṁ jānāti, na vīthiṁ jānāti, na gocarakusalo hoti anavasesadohī ca hoti. Ye te usabhā gopitaro gopariṇāyakā te na atirekapūjāya pūjetā hoti. Imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako abhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ. Kathañca, bhikkhave, bhikkhu vaṇaṁ paṭicchādetā hoti? Evaṁ kho, bhikkhave, bhikkhu vaṇaṁ p
It’s when a cowherd doesn’t know form, is unskilled in characteristics, doesn’t pick out flies’ eggs, doesn’t dress wounds, doesn’t spread smoke, doesn’t know the ford, doesn’t know satisfaction, doesn’t know the trail, is not skilled in ranges, milks dry, and doesn’t show extra respect to the bulls who are fathers and captains of the herd. A cowherd with these eleven factors can’t maintain and expand a herd of cattle. And how does a mendicant dress wounds? That’s how a mendicant dresses wounds.
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経典データの出典: SuttaCentral（CC0ライセンス）