經號:   
   (中部21經 更新)
3.譬喻品
中部21經/鋸子譬喻經(譬喻品[3])(莊春江譯)
  我聽到這樣
  有一次世尊住在舍衛城祇樹林給孤獨園。
  當時,尊者摩利亞帕辜那住於過度與比丘尼們一起交際接觸。尊者摩利亞帕辜那這麼住於與比丘尼們一起交際接觸:如果任何比丘在摩利亞帕辜那面前貶損那些比丘尼,尊者摩利亞帕辜那因此而被激怒,不悅意地作諍論;而如果任何比丘在那些比丘尼面前貶損尊者摩利亞帕辜那,那些比丘尼因此而被激怒,不悅意地作諍論,尊者摩利亞帕辜那這麼住於與比丘尼們一起交際接觸。
  那時,某位比丘去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,那位比丘對世尊這麼說:
  「大德!尊者摩利亞帕辜那住於過度與比丘尼們一起交際接觸,大德!尊者摩利亞帕辜那這麼住於與比丘尼們一起交際接觸:如果任何比丘在摩利亞帕辜那面前貶損那些比丘尼,尊者摩利亞帕辜那因此而被激怒,不悅意地作諍論;而如果任何比丘在那些比丘尼面前貶損尊者摩利亞帕辜那,那些比丘尼因此而被激怒,不悅意地作諍論,大德!尊者摩利亞帕辜那這麼住於與比丘尼們一起交際接觸。」
  那時,世尊召喚某位比丘:
  「來!比丘!你以我的名義召喚摩利亞帕辜那比丘:『帕辜那學友大師召喚你。』」
  「是的,大德!」那位比丘回答世尊後,就去見尊者摩利亞帕辜那。抵達後,對尊者摩利亞帕辜那這麼說:
  「帕辜那學友!大師召喚你。」
  「是的,學友!」尊者摩利亞帕辜那回答那位比丘後,就去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,世尊對尊者摩利亞帕辜那這麼說:
  「是真的嗎?帕辜那!你住於過度與比丘尼們一起交際接觸嗎?帕辜那!你這麼住於與比丘尼們一起交際接觸:如果任何比丘在你面前貶損那些比丘尼,你因此而被激怒,不悅意地作諍論;而如果任何比丘在那些比丘尼面前貶損你,那些比丘尼因此而被激怒,不悅意地作諍論,帕辜那!你這麼住於與比丘尼一起交際接觸嗎?」
  「是的,大德!」
  「帕辜那!你不是由於信,從在家出家,成為非家生活善男子嗎?」
  「是的,大德!」
  「帕辜那!如果你住於過度與比丘尼們一起交際接觸,這對由於信,從在家出家,成為非家生活善男子的你是不適當的。帕辜那!因此,在這裡,如果任何人在你面前貶損那些比丘尼,帕辜那!在那裡,凡依存於家的欲、依存於家的尋,你應該捨斷它們,帕辜那!在這裡,你應該這麼學:『我的心將不變易,我將不說惡語,我將住於為[他人]利益的同情,慈心而不內瞋。』帕辜那!你應該這麼學。
  帕辜那!因此,在這裡,如果任何人在你面前以拳頭、土塊、棒杖、刀劍打擊那些比丘尼,帕辜那!在這裡,你該這麼學:『我的心將不變易,我將不說惡語,我將住於為[他人]利益的同情,慈心而不內瞋。』帕辜那!你應該這麼學。
  帕辜那!因此,在這裡,如果任何人在你面前貶損你,帕辜那!在那裡,凡依存於家的欲、依存於家的尋,你應該捨斷它們,帕辜那!在這裡,你應該這麼學:『我的心將不變易,我將不說惡語,我將住於為[他人]利益的同情,慈心而不內瞋。』帕辜那!你應該這麼學。
  帕辜那!因此,在這裡,如果任何人在你面前以拳頭、土塊、棒杖、刀劍打擊你,帕辜那!在這裡,你該這麼學:『我的心將不變易,我將不說惡語,我將住於為[他人]利益的同情,慈心而不內瞋。』帕辜那!你應該這麼學。」
  那時,世尊召喚比丘們:
  「比丘們!有一次,比丘們使我的心歡喜。比丘們!這裡,我召喚比丘們:『比丘們!我一座食而食,比丘們!當一座食而食時,我覺知少病、少惱、起居輕快、有力氣、安樂住,比丘們!來!請你們也一座食而食,比丘們!當一座食而食時,你們將覺知少病、少惱、起居輕快、有力氣、安樂住。』比丘們!我不須在那些比丘上多作教誡,比丘們!我只須在那些比丘上作正念的生起。比丘們!猶如在平整地面的十字路口如果有軛著駿馬的車輛住立,鞭子已放置,熟練的訓練師、馬的調御者登上後,他以左手握持繮繩,右手握持鞭子,能來去任何想要到的地方。同樣的,比丘們!我不須在那些比丘上多作教誡,比丘們!我只須在那些比丘上作正念的生起。比丘們!因此,你們應該捨斷不善的,你們要在善法上作努力,這樣,你們在這法、律中將來到成長、增長、擴展。比丘們!猶如在村落或離村落不遠處有大沙羅樹林,被蓖麻覆蓋,如果有任何男子走來,對它樂於利益、有利、離軛安穩,他切斷那些會奪取營養的彎曲小沙羅樹後,會丟到外面,他會徹底清乾淨樹林內部,凡那些善生長的直小沙羅樹會持續正直,比丘們!這樣,這沙羅樹林過些時候會來到成長、增長、擴展。同樣的,比丘們!你們應該捨斷不善的,你們要在善法上作努力,這樣,你們在這法、律中將來到成長、增長、擴展。
  比丘們!從前,就在這舍衛城中有位屋主之婦名叫偉蝶希葛,關於屋主之婦偉蝶希葛有這樣的好名聲被傳播著:『屋主之婦偉蝶希葛柔和,屋主之婦偉蝶希葛謙遜,屋主之婦偉蝶希葛寂靜。』又,比丘們!屋主之婦偉蝶希葛的女僕名叫黑,她伶俐、不懶惰、善整備工作。那時,女僕黑這麼想:『關於我的女主人有這樣的好名聲被傳播著:「屋主之婦偉蝶希葛柔和,屋主之婦偉蝶希葛謙遜,屋主之婦偉蝶希葛寂靜。」如何?我的女主人存在內在的憤怒而不顯露?或者[真的]不存在?或者[由於]我的善整備工作,因此我的女主人存在內在的憤怒而不顯露,非不存在?讓我觀察女主人。』比丘們!那時,女僕黑天亮時才起來。比丘們!那時,屋主之婦偉蝶希葛對女僕黑這麼說:『喂!黑!』『什麼事?女主人!』『喂!為何天亮時才起來?』『沒事,女主人!』『沒事?不像話!惡女僕,天亮時才起來。』她憤怒、不滿、皺眉頭。比丘們!那時,女僕黑這麼想:『我的女主人存在內在的憤怒而不顯露,非不存在,[由於]我的善整備工作,因此我的女主人存在內在的憤怒而不顯露,非不存在,讓我觀察女主人更多些。』比丘們!那時,女僕黑比天亮更晚時才起來。比丘們!那時,屋主婦偉蝶希葛對女僕黑這麼說:『喂!黑!』『什麼事?女主人!』『喂!為何比天亮更晚時才起來?』『沒事,女主人!』『沒事?不像話!惡女僕,比天亮更晚時才起來。』她憤怒、不滿、說不滿的話。比丘們!那時,女僕黑這麼想:『我的女主人存在內在的憤怒而不顯露,非不存在,[由於]我的善整備工作,因此我的女主人存在內在的憤怒而不顯露,非不存在,讓我觀察女主人更多些。』比丘們!那時,女僕黑[仍]比天亮更晚時才起來。比丘們!那時,屋主之婦偉蝶希葛對女僕黑這麼說:『喂!黑!』『什麼事?女主人!』『喂!為何比天亮[更晚]時才起來?』『沒事,女主人!』『沒事?不像話!惡女僕,比天亮[更晚]時才起來。』她憤怒、不滿,拿起縫針後,打擊頭部,打破頭。比丘們!那時,女僕黑頭破血流地向鄰居訴苦:『請你們看!柔和的人做的事!請你們看!謙遜的人做的事!請你們看!寂靜的人做的事!為何一個女僕天亮時起來就憤怒、不滿,拿起縫針後,打擊頭部,打破頭呢?』比丘們!那時,過些時候,關於屋主之婦偉蝶希葛有這樣的惡名聲被傳播著:『屋主之婦偉蝶希葛兇惡,屋主之婦偉蝶希葛不謙遜,屋主之婦偉蝶希葛不寂靜。』
  同樣的,比丘們!這裡,某位比丘極柔和、極謙遜、極寂靜,只要不合意的語法沒觸及他。比丘們!但,當不合意的語法觸及[那位]比丘,那時,比丘[是否]『柔和』、『謙遜』、『寂靜』[才]能被知道。比丘們!我不以衣服、施食、住處、病人的需要物、醫藥必需品之因而他成為易順從糾正者,來到柔和,就說:『比丘是易順從糾正者。』那是什麼原因呢?比丘們!因為,當那位比丘得不到衣服、施食、住處、病人的需要物、醫藥必需品時,他不是易順從糾正者,不來到柔和。但,比丘們!當比丘恭敬、尊重、尊敬、崇敬、敬重法時,他成為易順從糾正者,來到柔和,我說:『他是易順從糾正者。』比丘們!因此,在這裡,『我們將以恭敬、尊重、尊敬、崇敬、敬重法而成為易順從糾正者,來到柔和。』比丘們!你們應該這麼學。
  比丘們!有這五種語法,當他人對你說時,他會[以這五種語法]說:以適當時機或以不適當時機、以真實的或以不真實的、以柔和的或以粗暴的、以伴隨利益的或以不伴隨利益的、以慈心的或以內瞋的。比丘們!當他人對你說時,他會適當時機地或不適當時機地說;比丘們!當他人對你說時,他會真實地或不真實地說;比丘們!當他人對你說時,他會柔和地或粗暴地說;比丘們!當他人對你說時,他會伴隨利益地或不伴隨利益地說;比丘們!當他人對你說時,他會慈心地或內瞋地說。比丘們!在那裡,你們應該這麼學:『我們的心將不變易,我們將不說惡語,我們將住於為[他人]利益的同情,慈心而不內瞋,我們將以與慈俱行之心遍滿那個人後而住,且以他為所緣,以與慈俱行之心,以廣大、以出眾、以無量、以無怨恨、以無惡意之心遍滿全部世間後而住。』比丘們!你們應該這麼學。
  比丘們!猶如男子如果拿了鋤頭與籃子走來,如果他這麼說:『我將使這大地成為非地。』他會到處挖、到處離散、到處吐口水、到處小便[而說]:『成為非地,成為非地。』比丘們!你們怎麼想:那位男子是否能使這大地成為非地呢?」
  「不,大德!那是什麼原因呢?大德!因為這大地是深不能計量的,不容易使它成為非地,這位男子只會有疲勞與惱害的。」
  「同樣的,比丘們!有這五種語法,當他人對你說時,他會[以這五種語法]說:以適當時機或以不適當時機、以真實的或以不真實的、以柔和的或以粗暴的、以伴隨利益的或以不伴隨利益的、以慈心的或以內瞋的。比丘們!當他人對你說時,他會適當時機地或不適當時機地說;比丘們!當他人對你說時,他會真實地或不真實地說;比丘們!當他人對你說時,他會柔和地或粗暴地說;比丘們!當他人對你說時,他會伴隨利益地或不伴隨利益地說;比丘們!當他人對你說時,他會慈心地或內瞋地說。比丘們!在那裡,你們應該這麼學:『我們的心將不變易,我們將不說惡語,我們將住於為[他人]利益的同情,慈心而不內瞋,我們將以與慈俱行之心遍滿那個人後而住,且以他為所緣,以與慈俱行之心,以廣大、以出眾、以無量、以無怨恨、以無惡意之心遍滿全部世間後而住。』比丘們!你們應該這麼學。
  比丘們!猶如男子如果拿了胭脂紅、鬱金黃、靛藍、深紅走來,如果他這麼說:『我將在這虛空中刻畫形相、使形相出現。』比丘們!你們怎麼想:那位男子是否能在這虛空中刻畫形相、使形相出現呢?」
  「不,大德!那是什麼原因呢?大德!因為這虛空非色、不可見,在那裡,不容易刻畫形相、使形相出現,這位男子只會有疲勞與惱害的分。」
  「同樣的,比丘們!有這五種語法,當他人對你說時,他會[以這五種語法]說:以適當時機或以不適當時機、……(中略)『我們的心將不變易,……且以他為所緣,以與慈俱行之心,以廣大、以出眾、以無量、以無怨恨、以無惡意之心遍滿全部世間後而住。』比丘們!你們應該這麼學。
  比丘們!猶如男子如果拿了熾燃的草炬走來,如果他這麼說:『我將以這熾燃的草炬燒乾恒河。』比丘們!你們怎麼想:那位男子是否能以這熾燃的草炬燒乾恒河呢?」
  「不,大德!那是什麼原因呢?大德!因為恒河是深不能計量的,不容易以這熾燃的草炬燒乾它,這位男子只會有疲勞與惱害的分。」
  「同樣的,比丘們!有這五種語法,當他人對你說時,他會[以這五種語法]說:以適當時機或以不適當時機、……(中略)『我們的心將不變易,……且以他為所緣,以與慈俱行之心,以廣大、以出眾、以無量、以無怨恨、以無惡意之心遍滿全部世間後而住。』比丘們!你們應該這麼學。
  比丘們!猶如有被搓揉、被善搓揉、被徹底搓揉過、柔軟、滑溜、斷除沙沙聲、斷除啪啦啪啦聲的貓皮袋,那時,如果男子拿了木棒或石頭走來,如果他這麼說:『我將以木棒或石頭使這被搓揉、被善搓揉、被徹底搓揉過、柔軟、滑溜、斷除沙沙聲、斷除啪啦啪啦聲的貓皮袋沙沙作響、啪啦啪啦作響。』比丘們!你們怎麼想:那位男子是否能以木棒或石頭使那被搓揉、被善搓揉、被徹底搓揉過、柔軟、滑溜、斷除沙沙聲、斷除啪啦啪啦聲的貓皮袋沙沙作響、啪啦啪啦作響呢?」
  「不,大德!那是什麼原因呢?大德!因為那貓皮袋已被搓揉、被善搓揉、被徹底搓揉過,柔軟、滑溜、斷除沙沙聲、斷除啪啦啪啦聲,不容易以木棒或石頭使它沙沙作響、啪啦啪啦作響,這位男子只會有疲勞與惱害的分。」
  「同樣的,比丘們!有這五種語法,當他人對你說時,他會[以這五種語法]說:以適當時機或以不適當時機、以真實的或以不真實的、以柔和的或以粗暴的、以伴隨利益的或以不伴隨利益的、以慈心的或以內瞋的。比丘們!當他人對你說時,他會適當時機地或不適當時機地說;比丘們!當他人對你說時,他會真實地或不真實地說;比丘們!當他人對你說時,他會柔和地或粗暴地說;比丘們!當他人對你說時,他會伴隨利益地或不伴隨利益地說;比丘們!當他人對你說時,他會慈心地或內瞋地說。比丘們!在那裡,你們應該這麼學:『我們的心將不變易,我們將不說惡語,我們將住於為[他人]利益的同情,慈心而不內瞋,我們將以與慈俱行之心遍滿那個人後而住,且以他為所緣,以與慈俱行之心,以廣大、以出眾、以無量、以無怨恨、以無惡意之心遍滿全部世間後而住。』比丘們!你們應該這麼學。
  比丘們!即使盜賊、調查員以兩邊都有木把的鋸子[將你]一個肢體、一個肢體地切開,在那裡會使心惹惱,那樣也非我的教導。比丘們!在那裡,你們應該這麼學:『我們的心將不變易,我們將不說惡語,我們將住於為[他人]利益的同情,慈心而不內瞋,我們將以與慈俱行之心遍滿那個人後而住,且以他為所緣,以與慈俱行之心,以廣大、以出眾、以無量、以無怨恨、以無惡意之心遍滿全部世間後而住。』比丘們!你們應該這麼學。
  比丘們!如果你們經常作意這個鋸子譬喻的教誡,比丘們!你們會看見那細或粗的語法你們不能忍的嗎?」
  「不,大德!」
  「比丘們!因此,在這裡,你們要經常作意這個鋸子譬喻的教誡,你們將有長久的利益與安樂。」
  這就是世尊所說,悅意的那些比丘歡喜世尊所說。
  鋸子譬喻經第一終了。
3. Opammavaggo
MN.21/(1) Kakacūpamasuttaṃ
   222. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ ativelaṃ saṃsaṭṭho viharati. Evaṃ saṃsaṭṭho āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ viharati – sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṃ bhikkhunīnaṃ avaṇṇaṃ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti. Sace pana koci bhikkhu tāsaṃ bhikkhunīnaṃ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṃ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti. Evaṃ saṃsaṭṭho āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ viharati. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca– “āyasmā, bhante, moḷiyaphagguno bhikkhunīhi saddhiṃ ativelaṃ saṃsaṭṭho viharati. Evaṃ saṃsaṭṭho, bhante, āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ viharati – sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṃ bhikkhunīnaṃ avaṇṇaṃ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti. Sace pana koci bhikkhu tāsaṃ bhikkhunīnaṃ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṃ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti. Evaṃ saṃsaṭṭho, bhante, āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ viharatī”ti.
   223. Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – “ehi tvaṃ bhikkhu, mama vacanena moḷiyaphaggunaṃ bhikkhuṃ āmantehi– ‘satthā taṃ, āvuso phagguna, āmantetī’”ti. “Evaṃ bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā moḷiyaphagguno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ moḷiyaphaggunaṃ etadavoca– “satthā taṃ, āvuso phagguna, āmantetī”ti. “Evamāvuso”ti kho āyasmā moḷiyaphagguno tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ moḷiyaphaggunaṃ bhagavā etadavoca–
   “Saccaṃ kira tvaṃ, phagguna, bhikkhunīhi saddhiṃ ativelaṃ saṃsaṭṭho viharasi? Evaṃ saṃsaṭṭho kira tvaṃ, phagguna, bhikkhunīhi saddhiṃ viharasi– sace koci bhikkhu tuyhaṃ sammukhā tāsaṃ bhikkhunīnaṃ avaṇṇaṃ bhāsati, tena tvaṃ kupito anattamano adhikaraṇampi karosi. Sace pana koci bhikkhu tāsaṃ bhikkhunīnaṃ sammukhā tuyhaṃ avaṇṇaṃ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti. Evaṃ saṃsaṭṭho kira tvaṃ, phagguna, bhikkhunīhi saddhiṃ viharasī”ti? “Evaṃ, bhante”ti. “Nanu tvaṃ, phagguna, kulaputto saddhā agārasmā anagāriyaṃ pabbajito”ti? “Evaṃ, bhante”ti.
   224. “Na kho te etaṃ, phagguna, patirūpaṃ kulaputtassa saddhā agārasmā anagāriyaṃ pabbajitassa, yaṃ tvaṃ bhikkhunīhi saddhiṃ ativelaṃ saṃsaṭṭho vihareyyāsi. Tasmātiha, phagguna, tava cepi koci sammukhā tāsaṃ bhikkhunīnaṃ avaṇṇaṃ bhāseyya, tatrāpi tvaṃ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. Tatrāpi te, phagguna, evaṃ sikkhitabbaṃ– ‘na ceva me cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. Evañhi te, phagguna, sikkhitabbaṃ.
   “Tasmātiha, phagguna, tava cepi koci sammukhā tāsaṃ bhikkhunīnaṃ pāṇinā pahāraṃ dadeyya, leḍḍunā pahāraṃ dadeyya, daṇḍena pahāraṃ dadeyya, satthena pahāraṃ dadeyya. Tatrāpi tvaṃ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. Tatrāpi te, phagguna, evaṃ sikkhitabbaṃ ‘na ceva me cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. Evañhi te, phagguna, sikkhitabbaṃ.
   “Tasmātiha, phagguna, tava cepi koci sammukhā avaṇṇaṃ bhāseyya, tatrāpi tvaṃ, phagguna ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. Tatrāpi te, phagguna, evaṃ sikkhitabbaṃ ‘na ceva me cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. Evañhi te, phagguna, sikkhitabbaṃ.
   “Tasmātiha, phagguna, tava cepi koci pāṇinā pahāraṃ dadeyya, leḍḍunā pahāraṃ dadeyya, daṇḍena pahāraṃ dadeyya, satthena pahāraṃ dadeyya, tatrāpi tvaṃ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. Tatrāpi te, phagguna, evaṃ sikkhitabbaṃ ‘na ceva me cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. Evañhi te, phagguna, sikkhitabban”ti.
   225. Atha kho bhagavā bhikkhū āmantesi– “ārādhayiṃsu vata me, bhikkhave, bhikkhū ekaṃ samayaṃ cittaṃ. Idhāhaṃ, bhikkhave, bhikkhū āmantesiṃ– ahaṃ kho, bhikkhave, ekāsanabhojanaṃ bhuñjāmi. Ekāsanabhojanaṃ kho ahaṃ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha tumhepi, bhikkhave, ekāsanabhojanaṃ bhuñjatha. Ekāsanabhojanaṃ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcāti. Na me, bhikkhave, tesu bhikkhūsu anusāsanī karaṇīyā ahosi; satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi.
   “Seyyathāpi, bhikkhave, subhūmiyaṃ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo. Tamenaṃ dakkho yoggācariyo assadammasārathi abhiruhitvā, vāmena hatthena rasmiyo gahetvā, dakkhiṇena hatthena patodaṃ gahetvā, yenicchakaṃ yadicchakaṃ sāreyyapi paccāsāreyyapi. Evameva kho, bhikkhave, na me tesu bhikkhūsu anusāsanī karaṇīyā ahosi, satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi. Tasmātiha, bhikkhave, tumhepi akusalaṃ pajahatha, kusalesu dhammesu āyogaṃ karotha. Evañhi tumhepi imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatha.
   “Seyyathāpi bhikkhave, gāmassa vā nigamassa vā avidūre mahantaṃ sālavanaṃ. Tañcassa eḷaṇḍehi sañchannaṃ. Tassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo. So yā tā sālalaṭṭhiyo kuṭilā ojāpaharaṇiyo tā chetvā bahiddhā nīhareyya, antovanaṃ suvisodhitaṃ visodheyya. Yā pana tā sālalaṭṭhiyo ujukā sujātā tā sammā parihareyya. Evañhetaṃ, bhikkhave, sālavanaṃ aparena samayena vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya. Evameva kho, bhikkhave, tumhepi akusalaṃ pajahatha, kusalesu dhammesu āyogaṃ karotha. Evañhi tumhepi imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatha.
   226. “Bhūtapubbaṃ, bhikkhave, imissāyeva sāvatthiyā vedehikā nāma gahapatānī ahosi. Vedehikāya, bhikkhave, gahapatāniyā evaṃ kalyāṇo kittisaddo abbhuggato– ‘soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī’ti. Vedehikāya kho pana, bhikkhave, gahapatāniyā kāḷī nāma dāsī ahosi dakkhā analasā susaṃvihitakammantā.
   “Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi– ‘mayhaṃ kho ayyāya evaṃ kalyāṇo kittisaddo abbhuggato– “soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī”ti. Kiṃ nu kho me ayyā santaṃyeva nu kho ajjhattaṃ kopaṃ na pātukaroti udāhu asantaṃ udāhu mayhamevete kammantā susaṃvihitā yena me ayyā santaṃyeva ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ? Yaṃnūnāhaṃ ayyaṃ vīmaṃseyyan’ti. Atha kho, bhikkhave, kāḷī dāsī divā uṭṭhāsi. Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṃ dāsiṃ etadavoca– ‘he je kāḷī’ti. ‘Kiṃ, ayye’ti? ‘Kiṃ, je, divā uṭṭhāsī’ti? ‘Na khvayye, kiñcī’ti. ‘No vata re kiñci, pāpi dāsi , divā uṭṭhāsī’ti kupitā anattamanā bhākuṭiṃ akāsi. Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi– ‘santaṃyeva kho me ayyā ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ; mayhamevete kammantā susaṃvihitā, yena me ayyā santaṃyeva ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ. Yaṃnūnāhaṃ bhiyyosomattāya ayyaṃ vīmaṃseyyan’”ti.
   “Atha kho, bhikkhave, kāḷī dāsī divātaraṃyeva uṭṭhāsi. Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṃ dāsiṃ etadavoca– ‘he je, kāḷī’ti. ‘Kiṃ, ayye’ti? ‘Kiṃ, je, divātaraṃ uṭṭhāsī’ti? ‘Na khvayye, kiñcī’ti. ‘No vata re kiñci, pāpi dāsi, divātaraṃ uṭṭhāsī’ti kupitā anattamanā anattamanavācaṃ nicchāresi. Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi– ‘santaṃyeva kho me ayyā ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ. Mayhamevete kammantā susaṃvihitā, yena me ayyā santaṃyeva ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ. Yaṃnūnāhaṃ bhiyyosomattāya ayyaṃ vīmaṃseyyan’ti.
   “Atha kho, bhikkhave, kāḷī dāsī divātaraṃyeva uṭṭhāsi. Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṃ dāsiṃ etadavoca ‘he je, kāḷī’ti. ‘Kiṃ, ayye’ti? ‘Kiṃ, je, divā uṭṭhāsī’ti? ‘Na khvayye, kiñcī’ti. ‘No vata re kiñci, pāpi dāsi, divā uṭṭhāsī’ti kupitā anattamanā aggaḷasūciṃ gahetvā sīse pahāraṃ adāsi, sīsaṃ vobhindi. Atha kho, bhikkhave, kāḷī dāsī bhinnena sīsena lohitena galantena paṭivissakānaṃ ujjhāpesi– ‘passathayye, soratāya kammaṃ; passathayye, nivātāya kammaṃ, passathayye, upasantāya kammaṃ! Kathañhi nāma ekadāsikāya divā uṭṭhāsīti kupitā anattamanā aggaḷasūciṃ gahetvā sīse pahāraṃ dassati, sīsaṃ vobhindissatī’ti.
   “Atha kho, bhikkhave, vedehikāya gahapatāniyā aparena samayena evaṃ pāpako kittisaddo abbhuggacchi– ‘caṇḍī vedehikā gahapatānī, anivātā vedehikā gahapatānī, anupasantā vedehikā gahapatānī’ti.
   “Evameva kho, bhikkhave, idhekacco bhikkhu tāvadeva soratasorato hoti nivātanivāto hoti upasantūpasanto hoti yāva na amanāpā vacanapathā phusanti. Yato ca, bhikkhave, bhikkhuṃ amanāpā vacanapathā phusanti, atha bhikkhu ‘sorato’ti veditabbo, ‘nivāto’ti veditabbo, ‘upasanto’ti veditabbo. Nāhaṃ taṃ, bhikkhave, bhikkhuṃ ‘suvaco’ti vadāmi yo cīvarapiṇḍapātasenāsanagilānappaccayabhesajja-parikkhārahetu suvaco hoti, sovacassataṃ āpajjati. Taṃ kissa hetu? Tañhi so, bhikkhave, bhikkhu cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ alabhamāno na suvaco hoti, na sovacassataṃ āpajjati. Yo ca kho, bhikkhave, bhikkhu dhammaṃyeva sakkaronto, dhammaṃ garuṃ karonto, dhammaṃ mānento, dhammaṃ pūjento, dhammaṃ apacāyamāno suvaco hoti, sovacassataṃ āpajjati, tamahaṃ ‘suvaco’ti vadāmi. Tasmātiha, bhikkhave, ‘dhammaṃyeva sakkarontā, dhammaṃ garuṃ karontā, dhammaṃ mānentā, dhammaṃ pūjentā, dhammaṃ apacāyamānā suvacā bhavissāma, sovacassataṃ āpajjissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.
   227. “Pañcime, bhikkhave, vacanapathā yehi vo pare vadamānā vadeyyuṃ– kālena vā akālena vā; bhūtena vā abhūtena vā; saṇhena vā pharusena vā; atthasaṃhitena vā anatthasaṃhitena vā; mettacittā vā dosantarā vā. Kālena vā, bhikkhave, pare vadamānā vadeyyuṃ akālena vā; bhūtena vā, bhikkhave, pare vadamānā vadeyyuṃ abhūtena vā; saṇhena vā, bhikkhave, pare vadamānā vadeyyuṃ pharusena vā; atthasaṃhitena vā, bhikkhave, pare vadamānā vadeyyuṃ anatthasaṃhitena vā mettacittā vā, bhikkhave, pare vadamānā vadeyyuṃ dosantarā vā. Tatrāpi vo, bhikkhave, evaṃ sikkhitabbaṃ– ‘na ceva no cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāma, hitānukampī ca viharissāma mettacittā, na dosantarā. Tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṃ lokaṃ mettāsahagatena cittena vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.
   228. “Seyyathāpi, bhikkhave, puriso āgaccheyya kudālapiṭakaṃ ādāya. So evaṃ vadeyya– ‘ahaṃ imaṃ mahāpathaviṃ apathaviṃ karissāmī’ti So tatra tatra vikhaṇeyya, tatra tatra vikireyya, tatra tatra oṭṭhubheyya, tatra tatra omutteyya– ‘apathavī bhavasi, apathavī bhavasī’ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso imaṃ mahāpathaviṃ apathaviṃ kareyyā”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Ayañhi, bhante, mahāpathavī gambhīrā appameyyā. Sā na sukarā apathavī kātuṃ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṃ– kālena vā akālena vā; bhūtena vā abhūtena vā; saṇhena vā pharusena vā; atthasaṃhitena vā anatthasaṃhitena vā; mettacittā vā dosantarā vā. Kālena vā bhikkhave, pare vadamānā vadeyyuṃ akālena vā; bhūtena vā bhikkhave, pare vadamānā vadeyyuṃ abhūtena vā; saṇhena vā, bhikkhave, pare vadamānā vadeyyuṃ pharusena vā; atthasaṃhitena vā, bhikkhave, pare vadamānā vadeyyuṃ anatthasaṃhitena vā; mettacittā vā, bhikkhave, pare vadamānā vadeyyuṃ dosantarā vā. Tatrāpi vo, bhikkhave, evaṃ sikkhitabbaṃ– ‘na ceva no cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā. Tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṃ lokaṃ pathavisamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.
   229. “Seyyathāpi, bhikkhave, puriso āgaccheyya lākhaṃ vā haliddiṃ vā nīlaṃ vā mañjiṭṭhaṃ vā ādāya. So evaṃ vadeyya– ‘ahaṃ imasmiṃ ākāse rūpaṃ likhissāmi, rūpapātubhāvaṃ karissāmī’ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso imasmiṃ ākāse rūpaṃ likheyya, rūpapātubhāvaṃ kareyyā”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Ayañhi, bhante, ākāso arūpī anidassano. Tattha na sukaraṃ rūpaṃ likhituṃ, rūpapātubhāvaṃ kātuṃ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṃ kālena vā akālena vā …pe… ‘na ceva… tadārammaṇañca sabbāvantaṃ lokaṃ ākāsasamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.
   230. “Seyyathāpi, bhikkhave, puriso āgaccheyya ādittaṃ tiṇukkaṃ ādāya. So evaṃ vadeyya– ‘ahaṃ imāya ādittāya tiṇukkāya gaṅgaṃ nadiṃ santāpessāmi saṃparitāpessāmī’ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso ādittāya tiṇukkāya gaṅgaṃ nadiṃ santāpeyya saṃparitāpeyyā”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Gaṅgā hi, bhante, nadī gambhīrā appameyyā. Sā na sukarā ādittāya tiṇukkāya santāpetuṃ saṃparitāpetuṃ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṃ kālena vā akālena vā …pe… ‘na ceva… tadārammaṇañca sabbāvantaṃ lokaṃ gaṅgāsamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā”ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.
   231. “Seyyathāpi, bhikkhave, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī chinnasassarā chinnabhabbharā. Atha puriso āgaccheyya kaṭṭhaṃ vā kathalaṃ vā ādāya. So evaṃ vadeyya– ‘ahaṃ imaṃ biḷārabhastaṃ madditaṃ sumadditaṃ suparimadditaṃ, mudukaṃ tūliniṃ, chinnasassaraṃ chinnabhabbharaṃ kaṭṭhena vā kathalena vā sarasaraṃ karissāmi bharabharaṃ karissāmī’ti Taṃ kiṃ maññatha, bhikkhave, api nu so puriso amuṃ biḷārabhastaṃ madditaṃ sumadditaṃ suparimadditaṃ, mudukaṃ tūliniṃ, chinnasassaraṃ chinnabhabbharaṃ kaṭṭhena vā kathalena vā sarasaraṃ kareyya, bharabharaṃ kareyyā”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Amu hi, bhante, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī, chinnasassarā chinnabhabbharā. Sā na sukarā kaṭṭhena vā kathalena vā sarasaraṃ kātuṃ bharabharaṃ kātuṃ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṃ kālena vā akālena vā; bhūtena vā abhūtena vā; saṇhena vā pharusena vā; atthasaṃhitena vā anatthasaṃhitena vā; mettacittā vā dosantarā vā. Kālena vā bhikkhave pare vadamānā vadeyyuṃ akālena vā; bhūtena vā, bhikkhave, pare vadamānā vadeyyuṃ abhūtena vā; saṇhena vā, bhikkhave, pare vadamānā vadeyyuṃ pharusena vā; atthasaṃhitena vā, bhikkhave, pare vadamānā vadeyyuṃ anatthasaṃhitena vā; mettacittā vā, bhikkhave, pare vadamānā vadeyyuṃ dosantarā vā. Tatrāpi vo, bhikkhave, evaṃ sikkhitabbaṃ– ‘na ceva no cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāma hitānukampī ca viharissāma mettacittā na dosantarā. Tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṃ lokaṃ biḷārabhastāsamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.
   232. “Ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ, tatrāpi yo mano padūseyya, na me so tena sāsanakaro. Tatrāpi vo, bhikkhave evaṃ sikkhitabbaṃ– ‘na ceva no cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā. Tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma tadārammaṇañca sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.
   233. “Imañca tumhe, bhikkhave, kakacūpamaṃ ovādaṃ abhikkhaṇaṃ manasi kareyyātha. Passatha no tumhe, bhikkhave, taṃ vacanapathaṃ, aṇuṃ vā thūlaṃ vā, yaṃ tumhe nādhivāseyyāthā”ti? “No hetaṃ, bhante”. “Tasmātiha, bhikkhave, imaṃ kakacūpamaṃ ovādaṃ abhikkhaṇaṃ manasikarotha. Taṃ vo bhavissati dīgharattaṃ hitāya sukhāyā”ti.
   Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
   Kakacūpamasuttaṃ niṭṭhitaṃ paṭhamaṃ.
漢巴經文比對(莊春江作):
  「道說(MA.193);稱譏/毀呰(AA.50.8)」,南傳作「貶損」(avaṇṇaṃ bhāsati,直譯為「說不名譽;說不稱讚;說誹謗」),智髻比丘長老英譯為「說毀謗;說譴責」(spoke dispraise)。
  「可於我心(MA.193)」,南傳作「使我的心歡喜」(ārādhayiṃsu vata me…cittaṃ,另譯為「使我的心適意」),智髻比丘長老英譯為「使我的心歡喜」(satisfied my mind)。
  「言道(MA.193)」,南傳作「語法」(vacanapathā,另譯為「語路」),智髻比丘長老英譯為「說話的過程」(courses of speech),或「字眼」(words, MN.2),菩提比丘長老英譯為「說話的方式」(ways of speech, AN.6.58)。
  「緣彼(MA.193)」,南傳作「且以他為所緣」(tadārammaṇañca),智髻比丘長老英譯為「從他開始」(and starting with him)。
  「非地」(apathaviṃ),智髻比丘長老英譯為「沒有地;地之外」(without earth)。