經號:   
   (SN.42.7 更新)
相應部42相應7經/像田地那樣經(聚落主相應/處篇/如來記說)(莊春江譯)
  有一次世尊住在那爛陀賣衣者的芒果園中。
  那時,村長刀師之子去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,村長刀師之子對世尊這麼說:
  「大德!世尊住於對一切活的生物憐愍,不是嗎?」
  「是的,村長!如來住於對一切活的生物憐愍。」
  「大德!如果那樣,為何世尊對某些人徹底地教導法,對某些人不像那樣徹底地教導法呢?」
  「那樣的話,村長!就這情況我要反問你,就依你認為妥當的來回答。村長!你怎麼想:這裡,如果農夫屋主有三塊田,一塊是最好的田,一塊是中等的田,一塊是下劣的、荒地、含鹽的惡地田,村長!你怎麼想:如果那農夫屋主想要播種,他會在哪裡第一個播呢?在最好的那塊田?或在中等的那塊田?或在下劣的、荒地、含鹽的惡地那塊田?」
  「大德!如果那農夫屋主想要播種,他會播在最好的那塊田那裡,在那裡播完後,會播在中等的那塊田那裡,在那裡播完後,會播在下劣的、荒地、含鹽的惡地那塊田那裡,或者不播,那是什麼原因呢?[因為]至少能成為牛的食物。」
  「村長!那塊最好的田,對我來說,猶如比丘、比丘尼,我為他們教導法:開頭是善、中間是善、完結是善;意義正確辭句正確的法,我說明唯獨圓滿、遍清淨的梵行,那是什麼原因呢?村長!因為他們住於以我為依靠、以我為庇護、以我為救護、以我為歸依。
  村長!那塊中等的田,對我來說,猶如優婆塞優婆夷,我也為他們教導法:開頭是善、中間是善、完結是善;意義正確、辭句正確的法,我說明唯獨圓滿、遍清淨的梵行,那是什麼原因呢?村長!因為他們住於以我為依靠、以我為庇護、以我為救護、以我為歸依。
  村長!那塊下劣的、荒地、含鹽的惡地田,對我來說,猶如其他外道沙門婆羅門遊行者們,我也為他們教導法:開頭是善、中間是善、完結是善;意義正確、辭句正確的法,我說明唯獨圓滿、遍清淨的梵行,那是什麼原因呢?如果只少少地了知一句,那也會對他們有長久的利益與安樂。
  村長!猶如男子有三支水瓶:一支是無裂縫、不滲、不漏的水瓶,一支是無裂縫、會滲、會漏的水瓶,一支是有裂縫、會滲、會漏的水瓶,村長!你怎麼想:如果那男子想要裝水,他會在哪裡第一個裝呢?在無裂縫、不滲、不漏的那支水瓶?或在無裂縫、會滲、會漏的那支水瓶?或在有裂縫、會滲、會漏的那支水瓶?」
  「大德!如果那男子想要裝水,他會裝在無裂縫、不滲、不漏的那支水瓶那裡,在那裡裝完後,會裝在無裂縫、會滲、會漏的那支水瓶那裡,在那裡裝完後,會裝在有裂縫、會滲、會漏的那支水瓶那裡,或者不裝,那是什麼原因呢?[因為]至少能成為物品的清洗用。」
  「村長!那支無裂縫、不滲、不漏的水瓶,對我來說,猶如比丘、比丘尼,我為他們教導法:開頭是善、中間是善、完結是善;意義正確、辭句正確的法,我說明唯獨圓滿、遍清淨的梵行,那是什麼原因呢?村長!因為他們住於以我為依靠、以我為庇護、以我為救護、以我為歸依。
  村長!那支無裂縫、會滲、會漏的水瓶,對我來說,猶如優婆塞、優婆夷,我也為他們教導法:開頭是善、中間是善、完結是善;意義正確、辭句正確的法,我說明唯獨圓滿、遍清淨的梵行,那是什麼原因呢?村長!因為他們住於以我為依靠、以我為庇護、以我為救護、以我為歸依。
  村長!那支有裂縫、會滲、會漏的水瓶,對我來說,猶如其他外道沙門、婆羅門遊行者們,我也為他們教導法:開頭是善、中間是善、完結是善;意義正確、辭句正確的法,我說明唯獨圓滿、遍清淨的梵行,那是什麼原因呢?如果只少少地了知一句,那也會對他們有長久的利益與安樂。」
  當這麼說時,村長刀師之子對世尊這麼說:
  「太偉大了,大德!……(中略)從今天起終生歸依。」
SN.42.7. Khettūpamasuttaṃ
   359. Ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. Atha kho asibandhakaputto gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho asibandhakaputto gāmaṇi bhagavantaṃ etadavoca– “nanu, bhante, bhagavā sabbapāṇabhūtahitānukampī viharatī”ti? “Evaṃ, gāmaṇi, tathāgato sabbapāṇabhūtahitānukampī viharatī”ti. “Atha kiñcarahi, bhante, bhagavā ekaccānaṃ sakkaccaṃ dhammaṃ deseti, ekaccānaṃ no tathā sakkaccaṃ dhammaṃ desetī”ti? “Tena hi, gāmaṇi, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, gāmaṇi, idhassu kassakassa gahapatino tīṇi khettāni– ekaṃ khettaṃ aggaṃ, ekaṃ khettaṃ majjhimaṃ, ekaṃ khettaṃ hīnaṃ jaṅgalaṃ ūsaraṃ pāpabhūmi. Taṃ kiṃ maññasi, gāmaṇi, asu kassako gahapati bījāni patiṭṭhāpetukāmo kattha paṭhamaṃ patiṭṭhāpeyya, yaṃ vā aduṃ khettaṃ aggaṃ yaṃ vā aduṃ khettaṃ majjhimaṃ, yaṃ vā aduṃ khettaṃ hīnaṃ jaṅgalaṃ ūsaraṃ pāpabhūmī”ti? “Asu, bhante, kassako gahapati bījāni patiṭṭhāpetukāmo yaṃ aduṃ khettaṃ aggaṃ tattha patiṭṭhāpeyya Tattha patiṭṭhāpetvā yaṃ aduṃ khettaṃ majjhimaṃ tattha patiṭṭhāpeyya. Tattha patiṭṭhāpetvā yaṃ aduṃ khettaṃ hīnaṃ jaṅgalaṃ ūsaraṃ pāpabhūmi tattha patiṭṭhāpeyyapi, nopi patiṭṭhāpeyya. Taṃ kissa hetu? Antamaso gobhattampi bhavissatī”ti.
   “Seyyathāpi, gāmaṇi, yaṃ aduṃ khettaṃ aggaṃ; evameva mayhaṃ bhikkhubhikkhuniyo. Tesāhaṃ dhammaṃ desemi– ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi. Taṃ kissa hetu? Ete hi, gāmaṇi, maṃdīpā maṃleṇā maṃtāṇā maṃsaraṇā viharanti. Seyyathāpi, gāmaṇi, yaṃ aduṃ khettaṃ majjhimaṃ; evameva mayhaṃ upāsaka-upāsikāyo. Tesaṃ pāhaṃ dhammaṃ desemi– ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi. Taṃ kissa hetu? Ete hi, gāmaṇi, maṃdīpā maṃleṇā maṃtāṇā maṃsaraṇā viharanti. Seyyathāpi, gāmaṇi, yaṃ aduṃ khettaṃ hīnaṃ jaṅgalaṃ ūsaraṃ pāpabhūmi; evameva mayhaṃ aññatitthiyā samaṇabrāhmaṇaparibbājakā Tesaṃ pāhaṃ dhammaṃ desemi– ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi. Taṃ kissa hetu? Appeva nāma ekaṃ padampi ājāneyyuṃ taṃ nesaṃ assa dīgharattaṃ hitāya sukhāyā”ti.
   “Seyyathāpi, gāmaṇi, purisassa tayo udakamaṇikā– eko udakamaṇiko acchiddo ahārī aparihārī, eko udakamaṇiko acchiddo hārī parihārī, eko udakamaṇiko chiddo hārī parihārī. Taṃ kiṃ maññasi, gāmaṇi, asu puriso udakaṃ nikkhipitukāmo kattha paṭhamaṃ nikkhipeyya, yo vā so udakamaṇiko acchiddo ahārī aparihārī, yo vā so udakamaṇiko acchiddo hārī parihārī, yo vā so udakamaṇiko chiddo hārī parihārī”ti? “Asu, bhante, puriso udakaṃ nikkhipitukāmo, yo so udakamaṇiko acchiddo ahārī aparihārī tattha nikkhipeyya, tattha nikkhipitvā, yo so udakamaṇiko acchiddo hārī parihārī tattha nikkhipeyya, tattha nikkhipitvā, yo so udakamaṇiko chiddo hārī parihārī tattha nikkhipeyyapi, nopi nikkhipeyya. Taṃ kissa hetu? Antamaso bhaṇḍadhovanampi bhavissatī”ti.
   “Seyyathāpi, gāmaṇi, yo so udakamaṇiko acchiddo ahārī aparihārī; evameva mayhaṃ bhikkhubhikkhuniyo. Tesāhaṃ dhammaṃ desemi– ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi. Taṃ kissa hetu? Ete hi, gāmaṇi, maṃdīpā maṃleṇā maṃtāṇā maṃsaraṇā viharanti. Seyyathāpi, gāmaṇi, yo so udakamaṇiko acchiddo hārī parihārī; evameva mayhaṃ upāsaka-upāsikāyo. Tesāhaṃ dhammaṃ desemi– ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi. Taṃ kissa hetu? Ete hi, gāmaṇi, maṃdīpā maṃleṇā maṃtāṇā maṃsaraṇā viharanti. Seyyathāpi, gāmaṇi, yo so udakamaṇiko chiddo hārī parihārī; evameva mayhaṃ aññatitthiyā samaṇabrāhmaṇaparibbājakā. Tesāhaṃ dhammaṃ desemi– ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi. Taṃ kissa hetu? Appeva nāma ekaṃ padampi ājāneyyuṃ, taṃ nesaṃ assa dīgharattaṃ hitāya sukhāyā”ti. Evaṃ vutte, asibandhakaputto gāmaṇi bhagavantaṃ etadavoca– “abhikkantaṃ, bhante …pe… ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Sattamaṃ.
漢巴經文比對(莊春江作):