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経典: 中部経典
✕ クリア
智慧
中部経典
趣旨一致
長
“kaṁsi tvaṁ, bhikkhu, uddissa pabbajito? Ko vā te satthā? Kassa vā tvaṁ dhammaṁ rocesī”ti? Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho”ti. “Diṭṭhapubbo pana te, bhikkhu, so bhagavā; disvā ca pana jāneyyāsī”ti? “Na kho me, āvuso, diṭṭhapubbo so bhagavā; disvā cāhaṁ na jāneyyan”ti. “Atthāvuso, samaṇo gotamo sakyaputto sakyakulā pabbajito. Taṁ kho pana bhagavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anu
“In whose name have you gone forth, mendicant? Who is your Teacher? Whose teaching do you believe in?” There the Blessed One is now staying, the perfected one, the fully awakened Buddha.” “But have you ever seen that Buddha? Would you recognize him if you saw him?” “No, I’ve never seen him, and I wouldn’t recognize him if I did.” “Reverend, there is the ascetic Gotama—a Sakyan, gone forth from a Sakyan family. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha,
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
“Evaṁ vutte, ahaṁ, bhante, āyasmantaṁ mahākassapaṁ etadavocaṁ: Kassapo hi, sāriputta, attanā ca āraññiko āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko piṇḍapātikattassa ca vaṇṇavādī, attanā ca paṁsukūliko paṁsukūlikattassa ca vaṇṇavādī, attanā ca tecīvariko tecīvarikattassa ca vaṇṇavādī, attanā ca appiccho appicchatāya ca vaṇṇavādī, attanā ca santuṭṭho santuṭṭhiyā ca vaṇṇavādī, attanā ca pavivitto pavivekassa ca vaṇṇavādī, attanā ca asaṁsaṭṭho asaṁsaggassa ca vaṇṇavādī, attanā ca āraddhavīr
“Next I asked Mahākassapa the same question. For Kassapa lives in the wilderness … and is accomplished in the knowledge and vision of freedom; and he praises these things.” He said: ‘It’s a mendicant who lives in the wilderness … and is accomplished in the knowledge and vision of freedom; and they praise these things. That’s the kind of mendicant who would grace this park.’” “Good, good, Sāriputta! Kassapa answered in the right way for him. “Next I asked Mahāmoggallāna the same question. He said
智慧
中部経典
趣旨一致
長
ayameva me puggalo cittaṁ ārādhetī”ti. Gahanañhetaṁ, pessa, yadidaṁ manussā; uttānakañhetaṁ, pessa, yadidaṁ pasavo. Cattārome, pessa, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? Idha, pessa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto; idha pana, pessa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto; idha pana, pessa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto; idha pana, pessa, ekacco puggalo n
I only like the sound of the last individual, who doesn’t mortify either themselves or others.” For human beings are shady, while beasts are obvious. Pessa, these four individuals are found in the world. What four? One individual mortifies themselves, committed to the practice of mortifying themselves. One individual mortifies others, committed to the practice of mortifying others. One individual mortifies themselves and others, committed to the practice of mortifying themselves and others. One
智慧
中部経典
趣旨一致
長
‘yatohaṁ, bhagini, jāto nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā’”ti. “So hi nūna me, bhante, sampajānamusāvādo bhavissati. Mayā hi, bhante, bahū sañcicca pāṇā jīvitā voropitā”ti. “Tena hi tvaṁ, aṅgulimāla, yena sā itthī tenupasaṅkama; upasaṅkamitvā taṁ itthiṁ evaṁ vadehi: ‘yatohaṁ, bhagini, ariyāya jātiyā jāto, nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā’”ti. “Evaṁ, bhante”ti kho āyasmā aṅgulimālo bha
‘Ever since I was born, sister, I don’t recall having intentionally taken the life of a living creature. By this truth, may both you and your baby be safe.’” “But sir, wouldn’t that be telling a deliberate lie? For I have intentionally killed many living creatures.” “In that case, Aṅgulimāla, go to that woman and say this: ‘Ever since I was born in the noble birth, sister, I don’t recall having intentionally taken the life of a living creature. By this truth, may both you and your baby be safe.’
智慧
中部経典
趣旨一致
長
So ca me bhagavā satthā. Tassa cāhaṁ bhagavato dhammaṁ rocemī”ti. “Kahaṁ pana, bhikkhu, etarahi so bhagavā viharati arahaṁ sammāsambuddho”ti. “Atthāvuso, uttaresu janapadesu sāvatthi nāma nagaraṁ. Atha kho bhagavato etadahosi: “mamañca khvāyaṁ kulaputto uddissa pabbajito. Yannūnassāhaṁ dhammaṁ deseyyan”ti. Atha kho bhagavā āyasmantaṁ pukkusātiṁ āmantesi: “dhammaṁ te, bhikkhu, desessāmi. Taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.
That Blessed One is my Teacher, and I believe in his teaching.” “But mendicant, where is the Blessed One at present, the perfected one, the fully awakened Buddha?” “In the northern lands there is a city named Sāvatthī. Then it occurred to the Buddha, “This gentleman has gone forth in my name. Why don’t I teach him the Dhamma?” So the Buddha said to Pukkusāti, “Mendicant, I shall teach you the Dhamma. Listen and apply your mind well, I will speak.”
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Taṁ kissa hetu? Mā maṁ te addasaṁsu ahañca mā te addasanti. Seyyathāpi, sāriputta, āraññako mago manusse disvā vanena vanaṁ gahanena gahanaṁ ninnena ninnaṁ thalena thalaṁ sampatati; So kho ahaṁ, sāriputta, ye te goṭṭhā paṭṭhitagāvo apagatagopālakā, tattha catukkuṇḍiko upasaṅkamitvā yāni tāni vacchakānaṁ taruṇakānaṁ dhenupakānaṁ gomayāni tāni sudaṁ āhāremi. Yāvakīvañca me, sāriputta, sakaṁ muttakarīsaṁ apariyādinnaṁ hoti, sakaṁyeva sudaṁ muttakarīsaṁ āhāremi. Idaṁsu me, sāriputta, mahāvikaṭabhoja
Why is that? So that I wouldn’t see them, nor they me. I fled like a wild deer seeing a human being. I would go on all fours into the cow-pens after the cattle had left and eat the dung of the young suckling calves. As long as my own urine and excrement lasted, I would even eat that. Such was my eating of most unnatural things. But there’s no way Sunakkhatta will infer about me from the teaching: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy
いかなる理由によってか。それは彼らが私を見ず、また私も彼らを見ぬためである。私は人を見た野鹿のごとく逃げ去った。牛の群れが去りたる後、私は四つん這いで牛囲いの中に入り、まだ乳飲み子である子牛の糞を食らった。自らの尿や糞便が続く限り、それさえも食らった。かくのごとく、私は最も不浄なるものを食とした。しかしながら、スナッカッタは、この教えをもって私について、「かの世尊は阿羅漢にして、正自覚者、明行具足者、善逝なり」と推し量ることはできないであろう。
智慧
中部経典
趣旨一致
長
Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti. “Sādhu sādhu, sāriputta, yathā taṁ moggallānova sammā byākaramāno byākareyya. Moggallāno hi, sāriputta, dhammakathiko”ti. Evaṁ vutte, āyasmā mahāmoggallāno bhagavantaṁ etadavoca: “atha khvāhaṁ, bhante, āyasmantaṁ sāriputtaṁ etadavocaṁ: Evarūpena kho, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti. “Sādhu sādhu, moggallāna. Yathā taṁ sāriputtova sammā byākaramāno byākareyya. Sāriputto hi, moggallāna, cittaṁ vasaṁ
That’s the kind of mendicant who would grace this park.’” “Good, good, Sāriputta! Moggallāna answered in the right way for him. For Moggallāna is a Dhamma speaker.” When he had spoken, Moggallāna said to the Buddha, “Next, I asked Sāriputta: That’s the kind of mendicant who would grace this park.’” “Good, good, Moggallāna! Sāriputta answered in the right way for him. For Sāriputta masters his mind and is not mastered by it …” ‘Each of us has spoken from our heart.
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
evamidaṁ brahmacariyaṁ paripūraṁ tenaṅgena. Sace hi, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṁsu, no ca kho bhikkhuniyo ārādhikā abhavissaṁsu; Sace hi, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṁsu, bhikkhuniyo ca ārādhikā abhavissaṁsu, no ca kho upāsakā gihī odātavasanā brahmacārino ārādhakā abhavissaṁsu; Seyyathāpi, bho gotama, gaṅgā nadī samuddaninnā samuddapoṇā samuddapabbhārā samuddaṁ āhacc
this spiritual path is complete in that respect. If the worthy Gotama and the monks were the only ones to succeed in this teaching, not any nuns … chaste laymen … Just as the Ganges river slants, slopes, and inclines towards the ocean, and keeps pressing into the ocean, in the same way Mister Gotama’s assembly—with both laypeople and renunciates—slants, slopes, and inclines towards extinguishment, and keeps pressing upon extinguishment. Excellent, worthy Gotama! … I go for refuge to the worthy G
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Aññataro kho panāyasmā aṅgulimālo arahataṁ ahosi. Atha kho āyasmā aṅgulimālo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Tena kho pana samayena aññenapi leḍḍu khitto āyasmato aṅgulimālassa kāye nipatati, aññenapi daṇḍo khitto āyasmato aṅgulimālassa kāye nipatati, aññenapi sakkharā khittā āyasmato aṅgulimālassa kāye nipatati. Atha kho āyasmā aṅgulimālo bhinnena sīsena, lohitena gaḷantena, bhinnena pattena, vipphālitāya saṅghāṭiyā yena bhagavā tenupasaṅkami. Addasā kho bh
And Venerable Aṅgulimāla became one of the perfected. Then Venerable Aṅgulimāla robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Now at that time someone threw a stone that hit Aṅgulimāla, someone else threw a stick, and someone else threw gravel. Then Aṅgulimāla—with cracked head, bleeding, his bowl broken, and his outer robe torn—went to the Buddha. The Buddha saw him coming off in the distance, and said to him, “Endure it, brahmin! Endure it, brahmin! You’re e
智慧
中部経典
趣旨一致
長
Tassa mayhaṁ, bhāradvāja, etadahosi: ‘na kho taṁ sukaraṁ sukhaṁ adhigantuṁ evaṁ adhimattakasimānaṁ pattakāyena. So kho ahaṁ, bhāradvāja, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ. Tena kho pana maṁ, bhāradvāja, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti: ‘yaṁ kho samaṇo gotamo dhammaṁ adhigamissati taṁ no ārocessatī’ti. Yato kho ahaṁ, bhāradvāja, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṁsu: ‘bāhulliko samaṇo gotamo padhānavibbhanto āvatto bāhul
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 porridge?’ So I ate some solid food. Now at that time the five mendicants were attending on me, thinking, ‘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
智慧
中部経典
趣旨一致
長
Seyyathāpi, bhikkhave, nikkhaṁ jambonadaṁ dakkhakammāraputtaukkāmukhasukusalasampahaṭṭhaṁ paṇḍukambale nikkhittaṁ bhāsate ca tapate ca virocati ca; Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena … Tassa sutaṁ hoti— ābhā devā …pe… parittābhā devā … appamāṇābhā devā … ābhassarā devā dīghāyukā vaṇṇavanto sukhabahulāti. “saṅkhārupapattiṁ vo, bhikkhave, desessāmi, taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
Suppose there was a pendant of Black Plum River gold, fashioned by a deft smith, well wrought in the forge. When placed on a cream rug it would shine and glow and radiate. Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom. And they’ve heard: ‘The radiant gods … the gods of limited radiance … the gods of limitless radiance … the gods of streaming radiance … “I shall teach you rebirth by choice. Listen and apply your mind well, I will speak.” “Yes, sir,” they re
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
“Evamāvuso”ti kho āyasmā pukkusāti bhagavato paccassosi. Bhagavā etadavoca: “‘Cha dhāturo ayaṁ, bhikkhu, puriso cha phassāyatano aṭṭhārasa manopavicāro caturādhiṭṭhāno; yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccati. Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti— ayamuddeso dhātuvibhaṅgassa. ‘Cha dhāturo ayaṁ, bhikkhu, puriso’ti— iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Chayimā, bhikkhu, dhātuyo— pat
“Yes, reverend,” replied Pukkusāti. The Buddha said this: “‘This person has six elements, six fields of contact, eighteen mental preoccupations, and four foundations. Where they stand, the streams of conceiving do not flow. And where the streams of conceiving do not flow, they are called a sage at peace. Do not neglect wisdom; preserve truth; foster generosity; and train only for peace.’ This is the summary recital for the analysis of the elements. ‘This person has six elements.’ That’s what I s
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Tattha dāni mayaṁ āyasmantaṁ sāriputtaṁ pucchāma— ramaṇīyaṁ, āvuso sāriputta, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti. Kathaṁrūpena, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’ti? Evaṁ vutte, bhante, āyasmā sāriputto maṁ etadavoca: ‘idhāvuso moggallāna, bhikkhu cittaṁ vasaṁ vatteti no ca bhikkhu cittassa vasena vattati. Evaṁ vutte, āyasmā sāriputto bhagavantaṁ etadavoca: “kassa nu kho, bhante, subhāsitan”ti? “Sabbesaṁ vo, sāriputta, subhās
And now we ask you: Sāriputta, the sal forest park at Gosiṅga is lovely, the night is bright, the sal trees are in full blossom, and heavenly scents seem to float on the air. What kind of mendicant would grace this park?’ When I had spoken, Sāriputta said to me: ‘Reverend Moggallāna, it’s when a mendicant masters their mind and is not mastered by it … When he had spoken, Sāriputta asked the Buddha, “Sir, who has spoken well?” “You’ve all spoken well in your own way. However, listen to me also as
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
Alattha kho vacchagotto paribbājako bhagavato santike pabbajjaṁ alattha upasampadaṁ. Acirūpasampanno kho panāyasmā vacchagotto addhamāsūpasampanno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā vacchagotto bhagavantaṁ etadavoca: “yāvatakaṁ, bhante, sekhena ñāṇena sekhāya vijjāya pattabbaṁ, anuppattaṁ taṁ mayā; uttari ca me bhagavā dhammaṁ desetū”ti. “Tena hi tvaṁ, vaccha, dve dhamme uttari bhāvehi—samathañca vipassanañca. Ime kho
And the wanderer Vaccha received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, a fortnight later, Venerable Vacchagotta went to the Buddha, bowed, sat down to one side, and said to him, “Sir, I’ve reached as far as possible with the knowledge and understanding of a trainee. Please teach me further.” “Well then, Vaccha, further develop two things: serenity and discernment. When you have further developed these two things, they’ll lead to the penetration
智慧
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catutthaṁ jhānaṁ upasampajja vihāsiṁ. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ. So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. Ayaṁ kho me, bhāradvāja, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṁ appamattassa ātāpino pa
fourth absorption. When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives. I recollected many past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. And so I recolle
⚠ 自己責任論に誤解されやすい
智慧
中部経典
趣旨一致
中
Bhagavā etadavoca: parittasubhā devā …pe… appamāṇasubhā devā … subhakiṇhā devā dīghāyukā vaṇṇavanto sukhabahulāti. sudassī devā … akaniṭṭhā devā dīghāyukā vaṇṇavanto sukhabahulāti. vehapphalā devā …pe… avihā devā … atappā devā … sudassā devā …
The Buddha said this: the gods of limited beauty … the gods of limitless beauty … the gods of universal beauty … the fair seeing gods … the gods of Akaniṭṭha … the gods of abundant fruit … the gods of Aviha … the gods of Atappa … the gods fair to see …
智慧
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‘Cha dhāturo ayaṁ, bhikkhu, puriso’ti— iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. ‘Cha phassāyatano ayaṁ, bhikkhu, puriso’ti— iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Cakkhusamphassāyatanaṁ, sotasamphassāyatanaṁ, ghānasamphassāyatanaṁ, jivhāsamphassāyatanaṁ, kāyasamphassāyatanaṁ, manosamphassāyatanaṁ. ‘Cha phassāyatano ayaṁ, bhikkhu, puriso’ti— iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
‘This person has six elements.’ That’s what I said, and this is why I said it. ‘This person has six fields of contact.’ That’s what I said, but why did I say it? The fields of contact of the eye, ear, nose, tongue, body, and mind. ‘This person has six fields of contact.’ That’s what I said, and this is why I said it.
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
‘na tāvāhaṁ imaṁ pallaṅkaṁ bhindissāmi yāva me nānupādāya āsavehi cittaṁ vimuccissatī’ti. Evarūpena kho, sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā”ti. Idamavoca bhagavā. Attamanā te āyasmanto bhagavato bhāsitaṁ abhinandunti. Atha kho āyasmā mahāmoggallāno sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākassapaṁ etadavoca: “āyāmāvuso, kassapa, yenāyasmā sāriputto tenupasaṅkamissāma dhammassavanāyā”ti. “Evamāvuso”ti kho āyasmā mahākassapo
‘I will not break this sitting posture until my mind is freed from the defilements by not grasping!’ That’s the kind of mendicant who would grace this park.” That is what the Buddha said. Satisfied, those venerables approved what the Buddha said. Then in the late afternoon, Venerable Mahāmoggallāna came out of retreat, went to Venerable Mahākassapa, and said, “Come, Reverend Kassapa, let’s go to Venerable Sāriputta to hear the teaching.” “Yes, reverend,” Mahākassapa replied. Then, together with
⚠ 出家者向けの文脈
智慧
中部経典
趣旨一致
長
“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. “Katamo ca, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko; nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyati; ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti; sāyatatiyakampi udakorohanānuyogamanuyutto vi
“Well then, mendicants, listen and apply your mind well, I will speak.” “Yes, sir,” they replied. “And what individual mortifies themselves, committed to the practice of mortifying themselves? It’s when an individual goes naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared for them, or an invitation for a meal. They squat, committed to the endeavor of squatting. They lie on a mat of thorns, making a
智慧
中部経典
趣旨一致
中
“Yo pubbeva pamajjitvā, Attānaṁ damayanti paṇḍitā. Daṇḍeneke damayanti, aṅkusehi kasāhi ca; Adaṇḍena asatthena, ahaṁ dantomhi tādinā. Ahiṁsakoti me nāmaṁ, hiṁsakassa pure sato; Ajjāhaṁ saccanāmomhi, na naṁ hiṁsāmi kiñci naṁ.
“He who once was heedless, but the astute tame themselves. Some tame by using the rod, some with goads, and some with whips. But the unaffected one tamed me without rod or sword. My name is ‘Harmless’, though I used to be harmful. The name I bear today is true, for I do no harm to anyone.
経典データの出典: SuttaCentral（CC0ライセンス）