3.譬喻品
中部21經/如鋸子經(譬喻品[3])(莊春江譯)[MA.193]
被我這麼聽聞：
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。尊者摩利亞帕辜那這麼住於與比丘尼們一起交際：如果任何比丘在摩利亞帕辜那的面前對那些比丘尼
說不稱讚，尊者摩利亞帕辜那因為那樣被激怒，及不悅意地作諍論；而如果任何比丘在那些比丘尼的面前對者摩利亞帕辜那說不稱讚，那些比丘尼因為那樣被激怒，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。(222)
那時，某位比丘去見世尊。抵達後，向世尊
問訊後，在一旁坐下。在一旁坐下的那位比丘對世尊說這個：
「
大德！尊者摩利亞帕辜那住於過度與比丘尼們一起交際，大德！尊者摩利亞帕辜那這麼住於與比丘尼們一起交際：如果任何比丘在摩利亞帕辜那的面前對那些比丘尼說不稱讚，尊者摩利亞帕辜那因為那樣被激怒，不悅意地作諍論；而如果任何比丘在那些比丘尼的面前對者摩利亞帕辜那說不稱讚，那些比丘尼因為那樣被激怒，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。」
那時，世尊召喚某位比丘：
「來！比丘！請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，去見尊者摩利亞帕辜那。抵達後，對尊者摩利亞帕辜那說這個：「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，去見世尊。抵達後，向世尊問訊後，在一旁坐下。世尊對在一旁坐下的尊者摩利亞帕辜那說這個：
「是真的嗎？帕辜那！聽說你住於過度與比丘尼們一起交際，帕辜那！你這麼住於與比丘尼們一起交際：如果任何比丘在你的面前對那些比丘尼說不稱讚，你因為那樣被激怒，不悅意地作諍論；而如果任何比丘在那些比丘尼的面前對你說不稱讚，那些比丘尼因為那樣被激怒，不悅意地作諍論，帕辜那！你這麼住於與比丘尼們一起交際？」
「是的，大德！」
「帕辜那！你不是
以信從在家出家成為無家者的
善男子嗎？」
「是的，大德！」(223)
「帕辜那！這對以信從在家出家成為無家者善男子的你是不適當的：凡如果你住於過度與比丘尼們一起交際。帕辜那！因此，在這裡，即使任何人在你的面前對那些比丘尼說不稱讚，帕辜那！在那種情況下(在那裡)，凡
依存於家的意欲、依存於家的尋，你也應該捨斷它們。帕辜那！在那種情況下仍然應該被你這麼學：『我的心將是不變易的，同時也將不發出惡語，也將住於為有益的憐愍者，慈心、不
內瞋。』帕辜那！應該被你這麼學。
帕辜那！因此，在這裡，即使任何人在你的面前對那些比丘尼以拳頭施與攻擊，以土塊施與攻擊，以棍棒施與攻擊，以刀施與攻擊，帕辜那！在那種情況下，凡依存於家的諸意欲，凡依存於家的諸尋，你也應該捨斷它們。在那種情況下仍然應該被你這麼學：『我的心將是不變易的，同時也將不發出惡語，也將住於為有益的憐愍者，慈心、不內瞋。』帕辜那！應該被你這麼學。
帕辜那！因此，在這裡，即使任何人在你的面前說不稱讚，帕辜那！在那種情況下，凡依存於家的諸意欲，凡依存於家的諸尋，你也應該捨斷它們。在那種情況下仍然應該被你這麼學：『我的心將是不變易的，同時也將不發出惡語，也將住於為有益的憐愍者，慈心、不內瞋。』帕辜那！應該被你這麼學。
帕辜那！因此，在這裡，即使任何人對你以拳頭施與攻擊，以土塊施與攻擊，以棍棒施與攻擊，以刀施與攻擊，帕辜那！在那種情況下，凡依存於家的諸意欲，凡依存於家的諸尋，你也應該捨斷它們。在那種情況下仍然應該被你這麼學：『我的心將是不變易的，同時也將不發出惡語，也將住於為有益的憐愍者，慈心、不內瞋。』帕辜那！應該被你這麼學。」(224)
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！我吃(受用)
一座食，比丘們！當我吃一座食時，我
認知少疾病性、少病苦性、起居輕快、有力氣、
安樂住，比丘們！來！請你們也吃一座食，比丘們！當吃一座食時，你們也將認知少疾病性、少病苦性、起居輕快、有力氣、安樂住。[MN.65]』比丘們！在那些比丘上教誡是不應該被我做的，比丘們！在那些比丘上應該被我做的只是念的生起。
比丘們！猶如在平整地面十字路口處有已套上軛住立的、
鞭子已放置的駿馬車，熟練的御者、馴馬師登上它後，以左手拿起繮繩、右手拿起鞭子後，去想要之處：凡想要的，使之前去，也使之回來。同樣的，比丘們！在那些比丘上教誡是不應該被我做的，比丘們！在那些比丘上應該被我做的只是念的生起。比丘們！因此，在這裡，你們也要捨斷不善的，要在善法上作努力，這樣，你們也在這法、律中將來到成長、增長、成滿。
比丘們！猶如在村落或市鎮不遠處有大沙羅樹林，而那個被蓖麻覆蓋。就對那個想要利益，想要有益，想要
軛安穩的某位男子出現，凡那些能使營養被奪取的彎曲小沙羅樹，他切斷那些後，丟到外面，使樹林內乾淨，成為善乾淨的。又，凡那些正直的、善生長的小沙羅樹，他適當地照顧它們。比丘們！這樣，這個沙羅樹林過些時候來到成長、增長、成滿。同樣的，比丘們！你們也要捨斷不善的，要在善法上作努力，這樣，你們也在這法、律中將來到成長、增長、成滿。(225)
比丘們！從前，就在這舍衛城中有位屋主之婦名叫偉蝶希葛。屋主之婦偉蝶希葛這樣的好名聲已傳播：『屋主之婦偉蝶希葛是柔和者，屋主之婦偉蝶希葛是謙遜者，屋主之婦偉蝶希葛是平靜者。』比丘們！又，屋主之婦偉蝶希葛的婢女名叫黑，是伶俐者、不懶惰者、善安排工作者。
那時，婢女黑想這個：『我的女
主人這樣的好名聲已傳播：「屋主之婦偉蝶希葛是柔和者，屋主之婦偉蝶希葛是謙遜者，屋主之婦偉蝶希葛是平靜者。」是否我的女主人就存在著內在的憤怒不顯露呢？或者不存在著？或者僅我的這些工作被善安排，以那個，我的女主人就存在著內在的憤怒不顯露，非不存在著？讓我考察女主人。』比丘們！那時，婢女黑在天亮時(在白天)起來。比丘們！那時，屋主之婦偉蝶希葛對婢女黑說這個：『喂！黑！』『怎麼了？女主人！』『喂！為何在天亮時起來？』『沒什麼，女主人！』『咄！沒什麼？惡婢女，在天亮時起來。』生氣的、不滿意的，她做皺眉頭。比丘們！那時，婢女黑想這個：『我的女主人就存在著內在的憤怒不顯露，非不存在著，僅我的這些工作被善安排，以那個，我的女主人就存在著內在的憤怒不顯露，非不存在著，讓我更多量地考察女主人。』
比丘們！那時，婢女黑就在天亮更晚時起來。比丘們！那時，屋主之婦偉蝶希葛對婢女黑說這個：『喂！黑！』『怎麼了？女主人！』『喂！為何在天亮更晚時起來？』『沒什麼，女主人！』『咄！沒什麼？惡婢女，在天亮更晚時起來。』生氣的、不滿意的，她發出不滿意的話。比丘們！那時，婢女黑想這個：『我的女主人就存在著內在的憤怒不顯露，非不存在著，僅我的這些工作被善安排，以那個，我的女主人就存在著內在的憤怒不顯露，非不存在著，讓我更多量地考察女主人。』
比丘們！那時，婢女黑仍在天亮更晚時起來。比丘們！那時，屋主之婦偉蝶希葛對婢女黑說這個：『喂！黑！』『怎麼了？女主人！』『喂！為何在天亮時起來？』『沒什麼，女主人！』『咄！沒什麼？惡婢女，在天亮時起來。』生氣的、不滿意的，她拿起門閂楔後，在頭上施與攻擊，打破頭。比丘們！那時，婢女黑以頭破血流對鄰居訴苦：『夫人們！請你們看，柔和者的行為，夫人們！請你們看，謙遜者的行為，夫人們！請你們看，平靜者的行為：為何『一個婢女天亮時起來。』生氣的、不滿意的，她拿起門閂楔後，在頭上將會施與攻擊，將會打破頭呢？』
比丘們！那時，過些時候，屋主之婦偉蝶希葛有這樣的惡名聲已傳播著：『屋主之婦偉蝶希葛是兇惡者，屋主之婦偉蝶希葛是不謙遜這，屋主之婦偉蝶希葛是不平靜者。』
同樣的，比丘們！這裡，某一類的比丘那時是很柔和者、很謙遜者、很平靜者，直到諸不合意的
說話方式觸達為止。比丘們！但當諸不合意的說話方式觸達比丘時，那時，比丘是『柔和者』能被知道，是『謙遜者』能被知道，是『平靜者』能被知道。比丘們！我不說『比丘是易受勸導者』：凡衣服、
施食、臥坐處、病人需物、醫藥必需品之因成為易受勸導者，來到易受勸導性，那是什麼原因？比丘們！因為，當那位比丘沒得到那個衣服、施食、臥坐處、病人需物、醫藥必需品時，他不是易受勸導者，不來到易受勸導性。比丘們！但凡比丘正是恭敬法者、尊重法者、尊敬法者、崇敬法者、敬重法者，他是易受勸導者，來到易受勸導性，我說『他是易受勸導者』。比丘們！因此，在這裡，『正以恭敬法者、尊重法者、尊敬法者、崇敬法者、敬重法者，我們將是易受勸導者，將來到易受勸導性。』比丘們！應該被你們這麼學。(226)
比丘們！有這五種說話方式，凡當他人對你們說時會說：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！當他人說時會適當時機地或不適當時機地說；比丘們！當他人說時會真實地或不真實地說；比丘們！當他人說時會柔和地或粗暴地說；比丘們！當他人說時會伴隨利益地或不伴隨利益地說；比丘們！當他人說時會慈心地或內瞋地說。比丘們！在那種情況下仍然應該被你們這麼學：『我們的心將是不變易的，同時也將不發出惡語，也將住於為有益的憐愍者，慈心、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，以與慈俱行的、廣大的、變大的、無量的、無怨恨的、無瞋害的心遍滿全部世間後而住。』比丘們！應該被你們這麼學。(227)
比丘們！猶如男子拿鋤頭、籃子後到來，他這麼說：『我將做這大地為
非地。』他到處挖、到處分散、到處吐口水、到處小便：『你成為非地，你成為非地。』比丘們！你們怎麼想它：是否那位男子能做這大地為非地呢？」
「大德！這確實不是，那是什麼原因？大德！因為這大地是深的、
不能被測量的，他不容易做非地，還有，那位男子最終只會是疲勞的、苦惱的
有分者。」
「同樣的，比丘們！有這五種說話方式，凡當他人對你們說時會說：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！當他人說時會適當時機地或不適當時機地說；比丘們！當他人說時會真實地或不真實地說；比丘們！當他人說時會柔和地或粗暴地說；比丘們！當他人說時會伴隨利益地或不伴隨利益地說；比丘們！當他人說時會慈心地或內瞋地說。比丘們！在那種情況下仍然應該被你們這麼學：『我們的心將是不變易的，同時也將不發出惡語，也將住於為有益的憐愍者，慈心、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，以與慈俱行的、廣大的、變大的、無量的、無怨恨的、無瞋害的心遍滿全部世間後而住。』比丘們！應該被你們這麼學。(228)
比丘們！猶如男子拿胭脂紅、鬱金黃、靛藍、深紅後到來，他這麼說：『我將在這虛空中畫形色，將做形色的出現。』比丘們！你們怎麼想它：是否那位男子在這虛空中能畫形色，能做形色的出現呢？」
「大德！這確實不是，那是什麼原因？大德！因為這虛空是無色的、不可見，在那裡不容易畫形色，做形色的出現，還有，那位男子最終只會是疲勞的、苦惱的有分者。」
「同樣的，比丘們！有這五種說話方式，凡當他人對你們說時會說：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，以與慈俱行的、廣大的、變大的、無量的、無怨恨的、無瞋害的心遍滿全部世間後而住。』比丘們！應該被你們這麼學。(229)
比丘們！猶如男子拿燃燒的草火炬後到來，他這麼說：『我將以這燃燒的草火炬加熱、遍加熱恒河。』比丘們！你們怎麼想它：是否那位男子以這燃燒的草火炬能加熱、能遍加熱恒河呢？」
「大德！這確實不是，那是什麼原因？大德！因為恒河是深的、不能被測量的，他不容易以這燃燒的草火炬加熱、遍加熱，還有，那位男子最終只會是疲勞的、苦惱的有分者。」
「同樣的，比丘們！有這五種說話方式，凡當他人對你門說時會說：以適當時機或以不適當時機……（中略）『我們的心將是不變易的……且以他為所緣，以與慈俱行的、廣大的、變大的、無量的、無怨恨的、無瞋害的心遍滿全部世間後而住。』比丘們！應該被你們這麼學。(230)
比丘們！猶如有被搓揉的、被善搓揉的、被善遍搓揉的、柔軟的、滑溜的、去除刷刷聲的、去除啪啦啪啦聲的貓皮袋，那時，男子拿木棒或石頭後到來，他這麼說：『我以木棒或石頭對這個被搓揉的、被善搓揉的、被善遍搓揉的、柔軟的、滑溜的、去除沙沙聲的、去除啪啦啪啦聲的貓皮袋將做刷刷聲，將做啪啦啪啦聲。』比丘們！你們怎麼想它：是否那位男子以木棒或石頭對那個被搓揉的、被善搓揉的、被善遍搓揉的、柔軟的、滑溜的、去除刷刷聲的、去除啪啦啪啦聲的貓皮袋能做刷刷聲，能做啪啦啪啦聲呢？」
「大德！這確實不是，那是什麼原因？大德！因為那個被搓揉的、被善搓揉的、被善遍搓揉的、柔軟的、滑溜的、去除刷刷聲的、去除啪啦啪啦聲的貓皮袋，他不容易以木棒或石頭做刷刷聲，做啪啦啪啦聲，還有，那位男子最終只會是疲勞的、苦惱的有分者。」
「同樣的，比丘們！有這五種說話方式，凡當他人對你們說時會說：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！當他人說時會適當時機地或不適當時機地說；比丘們！當他人說時會真實地或不真實地說；比丘們！當他人說時會柔和地或粗暴地說；比丘們！當他人說時會伴隨利益地或不伴隨利益地說；比丘們！當他人說時會慈心地或內瞋地說。比丘們！在那種情況下仍然應該被你們這麼學：『我們的心將是不變易的，同時也將不發出惡語，也將住於為有益的憐愍者，慈心、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，以與慈俱行的、廣大的、變大的、無量的、無怨恨的、無瞋害的心遍滿全部世間後而住。』比丘們！應該被你們這麼學。(231)
比丘們！即使賤業的盜賊們以兩邊都有手柄的鋸子切斷一一肢體，但在那裡凡惹惱心(意)，他也不是我的以那個教誡的執行者。比丘們！在那種情況下仍然應該被你們這麼學：『我們的心將是不變易的，同時也將不發出惡語，也將住於為有益的憐愍者，慈心、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，以與慈俱行的、廣大的、變大的、無量的、無怨恨的、無瞋害的心遍滿全部世間後而住。』比丘們！應該被你們這麼學。(232)
比丘們！而如果你們經常
作意這個鋸子譬喻教誡，比丘們！你們看見那細或粗的說話方式凡你們不會忍受的嗎？」
「大德！這確實不是。」
「比丘們！因此，在這裡，你們要經常作意這個鋸子譬喻教誡，那對你們將有長久的利益、安樂。」
世尊說這個，悅意的那些比丘歡喜世尊的所說。(233)
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.