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経典: 中部経典
✕ クリア
業・因果
中部経典
趣旨一致
長
Yo dussīlo sīlavantesu dadāti dānaṁ, Adhammena laddhaṁ appasannacitto; Anabhisaddahaṁ kammaphalaṁ uḷāraṁ, Atha kho mahāpajāpati gotamī navaṁ dussayugaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho mahāpajāpati gotamī bhagavantaṁ etadavoca: Tatiyampi kho mahāpajāpati gotamī bhagavantaṁ etadavoca: “idaṁ me, bhante, navaṁ dussayugaṁ bhagavantaṁ uddissa sāmaṁ kantaṁ sāmaṁ vāyitaṁ. Taṁ me, bhante, bhagavā paṭiggaṇhātu anukampaṁ upādāy
When an unethical and untrusting person, gives an improper gift to ethical persons, not trusting in the ample fruit of deeds, Then Mahāpajāpati Gotamī approached the Buddha bringing a new pair of garments. She bowed, sat down to one side, and said to the Buddha, For a third time, Mahāpajāpati Gotamī said to the Buddha, “Sir, I have spun and woven this new pair of garments specially for the Buddha. May the Buddha please accept this from me out of sympathy.” And for a third time, the Buddha said t
⚠ 自己責任論に誤解されやすい
業・因果
中部経典
趣旨一致
長
“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisi. Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “sambahulāni kho, ānanda, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. Sambahulā nu kho ettha bhikkhū viharantī”ti? Sambahulā bhikkhū ettha viharanti. Cīvarakārasamayo n
“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kapilavatthu for alms. and said to Venerable Ānanda, “Many resting places have been spread out at the lodge of Khemaka the Dark; are many mendicants living there?” “Indeed there are, sir. It’s currently the time for making robes.” He wande
業・因果
中部経典
趣旨一致
長
Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṁ bhikkhuno pāṭikaṅkhaṁ yaṁ taṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti—ṭhānametaṁ vijjati. So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito sāmāyikaṁ vā kantaṁ cetovimuttiṁ upasampajja viharissati asāmāyikaṁ vā akuppanti—netaṁ ṭhānaṁ vijjati. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā
But you should expect that a mendicant who lives alone, withdrawn from the group, will get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty. That is possible. Indeed, Ānanda, it is quite impossible that a mendicant who enjoys company will enter and remain in the freedom of heart—either that which is temporary and pleasant, or that which is irreversible and unshakable. But it is possible that a
⚠ 出家者向けの文脈
業・因果
中部経典
趣旨一致
長
‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha— diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadan’ti? ‘No hidaṁ, āvuso’. ‘kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha— ahuvamheva mayaṁ pubbe na nāhuvamhā’ti? ‘No hidaṁ, āvuso’. ‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha— akaramheva mayaṁ pubbe pāpakammaṁ na nākaramhā’ti? ‘No hidaṁ, āvuso’. ‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—
‘But reverends, do you know about giving up unskillful qualities in this very life and embracing skillful qualities?’ ‘No we don’t, reverend.’ ‘But reverends, do you know for sure that you existed in the past, and it is not the case that you did not exist?’ ‘No we don’t, reverend.’ ‘But reverends, do you know for sure that you did bad deeds in the past?’ ‘No we don’t, reverend.’ ‘But reverends, do you know
「しかし、尊者よ、あなた方はこの現世において不善の法を捨て、善の法を受持することについて知っておられますか」「いいえ、尊者よ、私どもは知りません」「しかし、尊者よ、あなた方は過去において確かに存在し、存在しなかったのではないということを確かに知っておられますか」「いいえ、尊者よ、私どもは知りません」「しかし、尊者よ、あなた方は過去において悪業を造ったということを確かに知っておられますか」「いいえ、尊者よ、私どもは知りません」「しかし、尊者よ、あなた方は
⚠ 自己責任論に誤解されやすい
業・因果
中部経典
趣旨一致
長
“acchariyaṁ, bhante, abbhutaṁ, bhante. Kappiyaṁ vata, bhante, bhikkhū āhāraṁ āhārenti; anavajjaṁ vata, bhante, bhikkhū āhāraṁ āhārenti. Abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jīvako komārabhacco bhagavantaṁ etadavoca: “sutaṁ metaṁ, bhante: ‘samaṇaṁ gotamaṁ uddissa pāṇaṁ ārabhanti, taṁ samaṇ
“It’s incredible, sir, it’s amazing! The mendicants indeed eat allowable food. The mendicants indeed eat blameless food. Excellent, sir! Excellent! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” Then Jīvaka went up to the Buddha, bowed, sat down to one side, and said to the Buddha: “Sir, I have heard this: ‘They slaughter living creatures specially for the ascetic Gotama. The ascetic Gotama knowingly eats meat prepared on his behalf: this i
業・因果
中部経典
趣旨一致
長
“lābhā, bhikkhave, rañño pasenadissa kosalassa, suladdhalābhā, bhikkhave, rañño pasenadissa kosalassa; yaṁ rājā pasenadi kosalo labhati ānandaṁ dassanāya, labhati payirupāsanāyā”ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Tena kho pana samayena rājā pasenadi kosalo ekapuṇḍarīkaṁ nāgaṁ abhiruhitvā sāvatthiyā niyyāti divā divassa. Addasā kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ dūratova āgacchantaṁ. Disvāna sirivaḍḍhaṁ mahāmattaṁ āmantesi: “āyasmā no eso, samma s
“Mendicants, King Pasenadi is lucky, so very lucky, to get to see Ānanda and pay homage to him.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said. Now at that time King Pasenadi of Kosala mounted the Single Lotus Elephant and drove out from Sāvatthī in the middle of the day. He saw Ānanda coming off in the distance and said to the chief minister Sirivaḍḍha, “My dear Sirivaḍḍha, isn’t that Venerable Ānanda?” “Indeed it is, great king.” Then King Pasenadi addre
業・因果
中部経典
趣旨一致
長
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “so hi nūna so, bhante, anāthapiṇḍiko devaputto bhavissati. Anāthapiṇḍiko, bhante, gahapati āyasmante sāriputte abhippasanno ahosī”ti. “Sādhu sādhu, ānanda. Yāvatakaṁ kho, ānanda, takkāya pattabbaṁ, anuppattaṁ taṁ tayā. Anāthapiṇḍiko so, ānanda, devaputto”ti. Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. Atha kho āyasmā sāriputto nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena anāthapiṇḍikassa gahapati
When he had spoken, Venerable Ānanda said to the Buddha: “Sir, that godling must surely have been Anāthapiṇḍika. For the householder Anāthapiṇḍika was devoted to Venerable Sāriputta.” “Good, good, Ānanda. You’ve reached the logical conclusion, as far as logic goes. For that was indeed the godling Anāthapiṇḍika.” That is what the Buddha said. Satisfied, Venerable Ānanda approved what the Buddha said. Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, went with Venerab
孤独
中部経典
趣旨一致
短
pagevassa ābhā aniccā vipariṇāmadhammā”ti.
let alone the light.”
孤独
中部経典
趣旨一致
長
Pabbājetu maṁ bhagavā”ti. Alattha kho raṭṭhapālo kulaputto bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Atha kho bhagavā acirūpasampanne āyasmante raṭṭhapāle aḍḍhamāsupasampanne thullakoṭṭhike yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā raṭṭhapālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā s
May the Buddha please give me the going forth.” And Raṭṭhapāla received the going forth, the ordination in the Buddha’s presence. Not long after Venerable Raṭṭhapāla’s ordination, a fortnight later, the Buddha—having stayed in Thullakoṭṭhika as long as he pleased—set out for Sāvatthī. Traveling stage by stage, he arrived at Sāvatthī, where he stayed in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Venerable Raṭṭhapāla, living alone, withdrawn, diligent, keen, and resolute, soon realized the supr
孤独
中部経典
趣旨一致
長
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: ‘aho vata mameva satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyya, na aññaṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyyā’ti. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññaṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyya, na taṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyya. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhi
It’s possible that some mendicant might wish: ‘Oh, I hope the Teacher will teach the mendicants by repeatedly questioning me alone, not some other mendicant.’ But it’s possible that the Teacher will teach the mendicants by repeatedly questioning some other mendicant … It’s possible that some mendicant might wish: ‘Oh, I hope the mendicants will enter the village for the meal putting me at the very front, not some other mendicant.’ But it’s possible that the mendicants will enter the village for
以下に翻訳を示します。
ある比丘がこのように念ずることがあるかもしれない。「願わくば、師が他の比丘ではなく、ただ私のみに繰り返し問いを投げかけながら、比丘たちに教えを垂れたまわらんことを」と。しかし、師は他の比丘に繰り返し問いを投げかけながら、比丘たちに教えを説かれることがあるかもしれない。……またある比丘がこのように念ずることがあるかもしれない。「願わくば、比丘たちが托鉢のために村へ入るとき、他の比丘ではなく、私が先頭に立たんことを」と。しかし、比丘たちが食を乞うために村へと入るとき、
⚠ 出家者向けの文脈
孤独
中部経典
趣旨一致
長
Atthi kho, brahme, ābhassarā nāma kāyo yato tvaṁ cuto idhūpapanno. Tassa te aticiranivāsena sā sati pamuṭṭhā, tena taṁ tvaṁ na jānāsi na passasi; tamahaṁ jānāmi passāmi. Evampi kho ahaṁ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṁ? Atha kho ahameva tayā bhiyyo. Atthi kho, brahme, subhakiṇho nāma kāyo, vehapphalo nāma kāyo, abhibhū nāma kāyo, taṁ tvaṁ na jānāsi na passasi; tamahaṁ jānāmi passāmi. Pathaviṁ kho ahaṁ, brahme, pathavito abhiññāya yāvatā pathaviyā pathavattena ananubhūtaṁ tadabh
There is the realm named after the gods of streaming radiance. You passed away from there and were reborn here. You’ve dwelt here so long that you’ve forgotten about that, so you don’t know it or see it. But I know it and see it. So Divinity, I am not your equal in knowledge, let alone your inferior. Rather, I know more than you. There is the realm named after the gods of universal beauty … There is the realm named after the gods of abundant fruit, which you don’t know or see. But I know it and
孤独
中部経典
趣旨一致
長
Āraññikenāvuso, bhikkhunā jāgariyaṁ anuyuttena bhavitabbaṁ. Sace, āvuso, āraññiko bhikkhu jāgariyaṁ ananuyutto hoti, tassa bhavanti vattāro. ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā jāgariyaṁ ananuyutto’ti— Tasmā āraññikena bhikkhunā jāgariyaṁ anuyuttena bhavitabbaṁ. Āraññikenāvuso, bhikkhunā āraddhavīriyena bhavitabbaṁ. Sace, āvuso, āraññiko bhikkhu kusīto hoti, tassa bhavanti vattāro. ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā kusīt
A wilderness monk should be committed to wakefulness. If he isn’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’s not committed to wakefulness?’ That’s why a wilderness monk should be committed to wakefulness. A wilderness monk should be energetic. If he isn’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’s not energetic?’ T
⚠ 出家者向けの文脈
孤独
中部経典
趣旨一致
長
“Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena sabrahmacārīsu sagāravena bhavitabbaṁ sappatissena. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto sabrahmacārīsu agāravo hoti appatisso, tassa bhavanti vattāro. ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena, yo ayamāyasmā sabrahmacārīsu agāravo hoti appatisso’ti— Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena sabrahmacārīsu sagāravena bhavitabbaṁ sappatissena. Āraññikenāvuso, bhikkhunā saṅghagatena sa
“Reverends, a wilderness monk who has come to stay in the Saṅgha should have respect and reverence for his spiritual companions. 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 has no respect and reverence for his spiritual companions?’ That’s why a wilderness monk who has come to stay in the Saṅgha should have respect and reverence for his spiritual companions. A wilderness monk who has come to st
⚠ 出家者向けの文脈
孤独
中部経典
趣旨一致
長
Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena ābhisamācārikopi dhammo jānitabbo. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto ābhisamācārikampi dhammaṁ na jānāti, tassa bhavanti vattāro. ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā ābhisamācārikampi dhammaṁ na jānātī’ti— Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena nātikālena gāmo pavisitabbo nātidivā paṭikkamitabbaṁ. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto atikā
A wilderness monk who has come to stay in the Saṅgha should know even the supplementary regulations. 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 even know the supplementary regulations?’ A wilderness monk who has come to stay in the Saṅgha shouldn’t enter the village too early or return too late in the day. If he does so, there’ll be some who say: ‘What’s the point of this wilderness ve
⚠ 出家者向けの文脈
孤独
中部経典
趣旨一致
長
Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena na purebhattaṁ pacchābhattaṁ kulesu cārittaṁ āpajjitabbaṁ. Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena anuddhatena bhavitabbaṁ acapalena. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto uddhato hoti capalo, tassa bhavanti vattāro. ‘Idaṁ nūnimassāyasmato āraññikassa ekassāraññe serivihārena viharato uddhaccaṁ cāpalyaṁ bahulīkataṁ, tamenaṁ saṅghagatampi samudācaratī’ti— Tasmā āraññikena bhikkhunā saṅghagatena saṅghe
That’s why a wilderness monk who has come to stay in the Saṅgha shouldn’t visit families before or after the meal. A wilderness monk who has come to stay in the Saṅgha shouldn’t be restless and fickle. If he is, there’ll be some who say: ‘This wilderness venerable, staying alone and autonomous in the wilderness, must be used to being restless and fickle, since he behaves like this when he’s come to the Saṅgha.’ That’s why a wilderness monk who has come to stay in the Saṅgha shouldn’t be restless
⚠ 出家者向けの文脈
孤独
中部経典
趣旨一致
長
Atha kho bhagavā tuṇhībhūto agamāsi. Addasā kho coro aṅgulimālo bhagavantaṁ dūratova āgacchantaṁ. Disvānassa etadahosi: “acchariyaṁ vata bho, abbhutaṁ vata bho. Imañhi maggaṁ dasapi purisā vīsampi purisā tiṁsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā paṭipajjanti. Tepi mama hatthatthaṁ gacchanti. Atha ca panāyaṁ samaṇo eko adutiyo pasayha maññe āgacchati. Yannūnāhaṁ imaṁ samaṇaṁ jīvitā voropeyyan”ti. Atha kho coro aṅgulimālo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā
But when they said this, the Buddha went on in silence. The bandit Aṅgulimāla saw the Buddha coming off in the distance, and thought, “Oh lord, how incredible, how amazing! People travel along this road only after banding closely together in groups of ten, twenty, thirty, forty, or fifty. Still they meet their end by my hand. But still this ascetic comes along alone and unaccompanied, like a conqueror. Why don’t I take his life?” Then Aṅgulimāla donned his sword and shield, fastened his bow and
正念
中部経典
直接根拠
短
Ekayano ayam bhikkhave maggo sattanam visuddhiya.
比丘たちよ、これは衆生の清浄のため、憂い悲しみを乗り超えるための一筋の道である。すなわち四念処である。
正念
中部経典
趣旨一致
長
Idamavoca āyasmā ānando. Samanuñño satthā ahosi; attamanā ca te bhikkhū āyasmato ānandassa bhāsitaṁ abhinandunti. “Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘sato sampajāno, ānanda, bodhisatto tusitaṁ kāyaṁ upapajjī’ti. Yampi, bhante, sato sampajāno bodhisatto tusitaṁ kāyaṁ upapajji idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘sato sampajāno, ānanda, bodhisatto tusite kāye aṭṭhāsī’ti. Yampi,
That’s what Ānanda said, and the teacher approved. Satisfied, those mendicants approved what Venerable Ānanda said. “Sir, I have heard and learned this in the presence of the Buddha: ‘Mindful and aware, the being intent on awakening was reborn in the host of joyful gods.’ This I remember as an incredible quality of the Buddha. I have learned this in the presence of the Buddha: ‘Mindful and aware, the being intent on awakening remained in the host of joyful gods.’ This too I remember as an incred
正念
中部経典
趣旨一致
長
‘yāvatāyukaṁ, ānanda, bodhisatto tusite kāye aṭṭhāsī’ti. Yampi, bhante, yāvatāyukaṁ bodhisatto tusite kāye aṭṭhāsi idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘sato sampajāno, ānanda, bodhisatto tusitā, kāyā cavitvā mātukucchiṁ okkamī’ti. Yampi, bhante, sato sampajāno bodhisatto tusitā kāyā cavitvā mātukucchiṁ okkami idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. Sammukhā metaṁ, bhante, bhagavato
‘For the whole of that life, the being intent on awakening remained in the host of joyful gods.’ This too I remember as an incredible quality of the Buddha. I have learned this in the presence of the Buddha: ‘Mindful and aware, the being intent on awakening passed away from the host of joyful gods and was conceived in his mother’s womb.’ This too I remember as an incredible quality of the Buddha. I have learned this in the presence of the Buddha: ‘When the being intent on awakening passes away f
正念
中部経典
趣旨一致
長
muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti. So tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena gahapatiss
They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. A householder or their child approaches and invites them for the next day’s meal. The mendicant accepts if they want. When the night has passe
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経典データの出典: SuttaCentral（CC0ライセンス）