經號:   
   (SN.42.9 更新)
相應部42相應9經/家庭經(聚落主相應/處篇/如來記說)(莊春江譯)
  有一次世尊與大比丘僧團一起在憍薩羅國進行遊行,抵達那爛陀。
  在那裡,世尊住在那爛陀賣衣者的芒果園中。
  當時,那爛陀以稻子得白病,倒稈而成為飢饉、難獲得。
  當時,尼乾陀若提子與一大群尼乾陀眾一起居住在那爛陀。
  那時,尼乾陀的弟子,村長刀師之子去見尼乾陀若提子。抵達後,向尼乾陀若提子問訊,接著在一旁坐下。在一旁坐好後,尼乾陀若提子對村長刀師之子這麼說:
  「來!村長!你去論破沙門喬達摩,你必有這樣的好名聲傳出去:『這麼大神通力、這麼大威力的沙門喬達摩被村長刀師之子論破。』」
  「但,大德!我如何論破這麼大神通力、這麼大威力的沙門喬達摩呢?」
  「來!村長!你去見沙門喬達摩,抵達後,對沙門喬達摩這麼說:『大德!世尊以種種法門稱讚對家庭的同情、保護、憐愍,不是嗎?』
  村長!如果沙門喬達摩被這麼問而這麼回答:『是的,村長!如來以種種法門稱讚對家庭的同情、保護、憐愍。』你應該對他這麼說:『大德!為何世尊還與大比丘僧團一起,在稻子得白病,倒稈而成為飢饉、難獲得時進行遊行呢?世尊是對家庭毀滅的行者;世尊是對家庭禍害的行者;世尊是對家庭傷害的行者!』村長!沙門喬達摩被你問這個兩難的問題,他既不能吐出、也不能嚥下。」
  「是的,大德!」村長刀師之子回答尼乾陀若提子後,起座向尼乾陀若提子問訊,然後作右繞,接著去見世尊。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!世尊以種種法門稱讚對家庭的同情、保護、憐愍,不是嗎?」
  「是的,村長!如來以種種法門稱讚對家庭的同情、保護、憐愍。」
  「大德!為何世尊還與大比丘僧團一起,在稻子得白病,倒稈而成為飢饉、難獲得時進行遊行呢?世尊是對家庭毀滅的行者;世尊是對家庭禍害的行者;世尊是對家庭傷害的行者。」
  「村長!我回憶從過去九十一劫以來,證知無任何以小量熟食給乞求者的家庭被傷害的,而凡那些富有、大富、大財富、多金銀、多財產資具、多財穀的家庭,他們全都從布施產生,從真實產生,從沙門身分產生
  村長!家庭的傷害有八因、八緣:由於國王而家庭遭傷害、或由於盜賊而家庭遭傷害、或由於火災而家庭遭傷害、或由於水災而家庭遭傷害、或儲藏處消失、或差的企畫與經營失敗、或家中出了離散、破壞、碎破他們財富的敗家子、以無常狀態為第八,村長!對家庭的傷害有這八因、八緣。
  村長!在這現存的八因、八緣中,如果哪個人這麼說我:『世尊是對家庭毀滅的行者;世尊是對家庭禍害的行者;世尊是對家庭傷害的行者。』村長!他不捨斷那種言論,不捨斷那種心,不放棄那種見,之後他將像這樣被帶往置於地獄中。」
  當這麼說時,村長刀師之子對世尊這麼說:
  「太偉大了,大德!太偉大了,大德!……(中略)請世尊記得我為優婆塞,從今天起終生歸依。」
SN.42.9. Kulasuttaṃ
   361. Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena nāḷandā tadavasari Tatra sudaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane.
   Tena kho pana samayena nāḷandā dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā. Tena kho pana samayena nigaṇṭho nāṭaputto nāḷandāyaṃ paṭivasati mahatiyā nigaṇṭhaparisāya saddhiṃ. Atha kho asibandhakaputto gāmaṇi nigaṇṭhasāvako yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho asibandhakaputtaṃ gāmaṇiṃ nigaṇṭho nāṭaputto etadavoca– “ehi tvaṃ, gāmaṇi, samaṇassa gotamassa vādaṃ āropehi. Evaṃ te kalyāṇo kittisaddo abbhuggacchissati– ‘asibandhakaputtena gāmaṇinā samaṇassa gotamassa evaṃmahiddhikassa evaṃmahānubhāvassa vādo āropito’”ti.
   “Kathaṃ panāhaṃ, bhante, samaṇassa gotamassa evaṃmahiddhikassa evaṃmahānubhāvassa vādaṃ āropessāmī”ti “Ehi tvaṃ, gāmaṇi, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ evaṃ vadehi– ‘nanu, bhante, bhagavā anekapariyāyena kulānaṃ anuddayaṃ vaṇṇeti, anurakkhaṃ vaṇṇeti, anukampaṃ vaṇṇetī’ti? Sace kho, gāmaṇi, samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti– ‘evaṃ, gāmaṇi, tathāgato anekapariyāyena kulānaṃ anuddayaṃ vaṇṇeti, anurakkhaṃ vaṇṇeti, anukampaṃ vaṇṇetī’ti, tamenaṃ tvaṃ evaṃ vadeyyāsi– ‘atha kiñcarahi, bhante, bhagavā dubbhikkhe dvīhitike setaṭṭhike salākāvutte mahatā bhikkhusaṅghena saddhiṃ cārikaṃ carati? Ucchedāya bhagavā kulānaṃ paṭipanno, anayāya bhagavā kulānaṃ paṭipanno, upaghātāya bhagavā kulānaṃ paṭipanno’ti! Imaṃ kho te, gāmaṇi, samaṇo gotamo ubhatokoṭikaṃ pañhaṃ puṭṭho neva sakkhati uggilituṃ, neva sakkhati ogilitun”ti. “Evaṃ bhante”ti kho asibandhakaputto gāmaṇi nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho asibandhakaputto gāmaṇi bhagavantaṃ etadavoca–
   “Nanu, bhante, bhagavā anekapariyāyena kulānaṃ anuddayaṃ vaṇṇeti, anurakkhaṃ vaṇṇeti, anukampaṃ vaṇṇetī”ti? “Evaṃ, gāmaṇi, tathāgato anekapariyāyena kulānaṃ anuddayaṃ vaṇṇeti, anurakkhaṃ vaṇṇeti, anukampaṃ vaṇṇetī”ti. “Atha kiñcarahi, bhante, bhagavā dubbhikkhe dvīhitike setaṭṭhike salākāvutte mahatā bhikkhusaṅghena saddhiṃ cārikaṃ carati? Ucchedāya bhagavā kulānaṃ paṭipanno, anayāya bhagavā kulānaṃ paṭipanno, upaghātāya bhagavā kulānaṃ paṭipanno”ti. “Ito so, gāmaṇi, ekanavutikappe yamahaṃ anussarāmi, nābhijānāmi kiñci kulaṃ pakkabhikkhānuppadānamattena upahatapubbaṃ. Atha kho yāni tāni kulāni aḍḍhāni mahaddhanāni mahābhogāni pahūtajātarūparajatāni pahūtavittūpakaraṇāni pahūtadhanadhaññāni, sabbāni tāni dānasambhūtāni ceva saccasambhūtāni ca sāmaññasambhūtāni ca. Aṭṭha kho, gāmaṇi, hetū, aṭṭha paccayā kulānaṃ upaghātāya. Rājato vā kulāni upaghātaṃ gacchanti, corato vā kulāni upaghātaṃ gacchanti, aggito vā kulāni upaghātaṃ gacchanti udakato vā kulāni upaghātaṃ gacchanti, nihitaṃ vā ṭhānā vigacchati, duppayuttā vā kammantā vipajjanti, kule vā kulaṅgāroti uppajjati, yo te bhoge vikirati vidhamati viddhaṃseti, aniccatāye aṭṭhamīti. Ime kho, gāmaṇi, aṭṭha hetū, aṭṭha paccayā kulānaṃ upaghātāya Imesu kho, gāmaṇi, aṭṭhasu hetūsu, aṭṭhasu paccayesu saṃvijjamānesu yo maṃ evaṃ vadeyya– ‘ucchedāya bhagavā kulānaṃ paṭipanno, anayāya bhagavā kulānaṃ paṭipanno, upaghātāya bhagavā kulānaṃ paṭipanno’ti, taṃ, gāmaṇi, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye”ti. Evaṃ vutte, asibandhakaputto gāmaṇi bhagavantaṃ etadavoca– “abhikkantaṃ, bhante, abhikkantaṃ, bhante …pe… upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Navamaṃ.
漢巴經文比對(莊春江作):
  「蒺蔾論(SA.914);二種論(GA)」,南傳作「兩難」(ubhatokoṭikaṃ,直譯為「兩方極端」),菩提比丘長老英譯為「兩刀論法」(dilemma)。
  「抵債不還(SA.914);不解生業(GA)」,南傳作「或差的企畫與經營失敗」(duppayuttā vā kammantā vipajjanti, Duppayuttā vā kammantaṃ jahanti),菩提比丘長老英譯為「或者,管理錯誤、承攬失敗」(or mismanaged undertakings fail)。
  「從沙門身分產生」(sāmaññasambhūtāni),菩提比丘長老依錫蘭本(saññamasambhūtāni)英譯為「從自我控制;從節約」(from selfcontrol)。