經律異相 20.4

20.4

人有七藏處。一謂風藏。二生藏。三熟藏。四冷藏。五熱藏。六見藏。七欲藏。是諸藏中。欲藏最堅。依止涕唾。澹𣼩膿血。筋骨皮肉。心肝五藏。腸胃屎尿。時會中有一居士。名曰選擇。妻名妙色。面貌端嚴。姿容挺特。居士愛著煩惱熾盛。聞佛說此。即白佛言。世尊。莫作是說。云何欲心起於屎尿。我妻端嚴無諸臭穢。佛時化作婦人。端嚴姝潔狀如妙色。正容徐步來入眾中。居士問曰。汝何故來。答曰。欲聽說法。居士即牽坐其衣上。佛以神力。令是婦人糞污其衣。使此居士不堪臭處。以手掩鼻。顧問左右。誰為此者。跋難陀不堪。語居士言。何故掩鼻而顧視我。答曰。甚大臭穢。以佛神力。令跋難陀及諸眾會。見此婦人污居士衣。時跋難陀語居士言。且觀汝妻所為臭穢。居士答言。我妻淨潔。身無諸穢。若有疑者自當觀之。語跋難陀。我意謂汝為此穢。跋難陀大怒。從坐起言。汝今應名屎居士也。汝妻坐時糞出衣上。為屎所塗。而無羞恥。反欲謗人。又復唱言。此屎居士可遣出眾。即以手牽令出眾外。居士語其妻曰。我敬汝故。令坐衣上。汝為大人。法應爾耶。妻即答言。汝近屎囊法自應爾。居士爾時即生厭心。欲去衣糞。更污身體。謂跋難陀。當何方便得離此穢。跋難陀言。非直此糞污染汝身。更有諸衰。是汝之分。若欲離者當遠此。是以汝妻糞。令此大眾頭痛悶亂。居士答曰。諸釋子等皆多慈悲。汝甚惡口。乃如是耶。跋難陀言。如汝今者何可憐愍。汝今自觀為淨潔不。而欲謗我。時居士謂其妻曰。汝可還歸。既遣之已。語跋難陀。我今明見女人諂曲。多諸過咎。不淨充滿。心生厭離。欲於佛法出家為道。跋難陀言。汝今形體臭穢如是。若以香塗經歷年載。然後或可堪任出家。居士答曰。我若塗香經歷年歲。或身已無常。或佛滅度。壞我出家求道因緣。今若見聽得出家者。我不復住城邑聚落僧房精舍。作阿蘭若乞食納衣。於空閑處。誰聞我臭。佛聞呼之言善來。汝為沙門。修行梵行。居士鬚髮自落。袈裟著身。執持應器。如比丘像。佛為說法。苦習盡道。遠塵離垢。得法眼淨。成須陀洹。重為說法乃至得阿那含。過於是夜。執衣持鉢。詣王舍城。次行乞食。遂到本舍。在門外立。時妻妙色自見其夫。剃頭法服出家為道。即語之曰。法應見捨為沙門耶。選擇答曰。汝昨法應於我衣上。便棄不淨污我身體耶。妙色答曰。汝為比丘應謗人耶。我從父舍到汝家來。未見外門。況至竹園。時有惡魔。語居士言。汝昨見者初非妙色。是化作爾。詃惑汝心。今可還以五欲自娛。沙門瞿曇欺誑汝耳。汝今虛妄非實比丘。瞿曇沙門。常以術惑多人。令其出家。如今誑汝。選擇比丘證真法故。即覺是魔。謂言。惡人汝亦變化我。亦變化是妙色姊。俱為變化。佛所說法皆空如化。爾時妙色得聞此法。遠塵離垢得法眼淨。蠲除疑悔不隨他語。於佛法中得無畏法。謂選擇言。所為甚善。能於佛法。樂修梵行。我亦於法出家為道（出花首經第八卷）。

A human has seven receptacles: first, the wind receptacle; second, the receptacle of undigested food; third, the receptacle of digested food; fourth, the cold receptacle; fifth, the hot receptacle; sixth, the sight receptacle; seventh, the desire receptacle. Among these receptacles, the desire receptacle is the most obstinate. It relies upon nasal mucus, saliva, phlegm, pus, blood, sinews, bones, skin, flesh, the heart, liver, the five internal organs, intestines, stomach, feces, and urine. At that time in the assembly there was a householder named Xuanze (Varaṇa). His wife was named Miaose (Vararūpā); her face was dignified, and her posture and appearance were exceptionally outstanding. The householder was attached to her with affection, his afflictions blazing. Hearing the Buddha explain this, he immediately addressed the Buddha, saying, 'Bhagavat, do not speak thus! How could the mind of desire arise from feces and urine? My wife is dignified and free from all foul impurities.' The Buddha then manifested a woman, dignified, lovely, and clean, in appearance just like Miaose, with an upright countenance, who walked slowly into the assembly. The householder asked, 'Why have you come?' She answered, 'I wish to hear the exposition of the Dharma.' The householder then pulled her to sit upon his robe. By his supernatural power, the Buddha caused this woman's excrement to soil his robe, causing the householder to be unable to bear the foulness. Covering his nose with his hand, he looked around at those to his left and right: 'Who did this?' Upananda, unable to bear it, said to the householder, 'Why do you cover your nose and look back at me?' He answered, 'It is exceedingly foul and impure!' By the Buddha's supernatural power, Upananda and the whole assembly saw this woman soil the householder's robe. Then Upananda said to the householder, 'Just look at the foul impurity committed by your wife!' The householder answered, 'My wife is pure and clean, her body is free from any impurity. If anyone has doubts, they should look for themselves.' He said to Upananda, 'I thought it was you who made this impurity.' Upananda was greatly enraged, arose from his seat, and said, 'You should now be named Dung Householder! When your wife sat down, feces came out upon your robe; you are smeared with dung, yet feel no shame, and instead wish to slander others!' He shouted again, 'This Dung Householder should be sent out of the assembly!' and pulled him by the hand to make him leave the assembly. The householder said to his wife, 'Out of respect for you, I let you sit on my robe. As an adult, is this how you should conduct yourself?' The wife answered, 'When you draw near a bag of dung, this is naturally how it should be.' The householder then gave rise to revulsion. Intending to remove the dung from the robe, he soiled his body even more. He said to Upananda, 'By what expedient can I be freed from this impurity?' Upananda said, 'Not only does this dung soil your body, but there are further misfortunes that are your lot. If you wish to be free of them, you should keep far away from this [woman]. It is because of your wife's dung that this great assembly's heads ache and their minds are bewildered.' The householder replied, 'The sons of the Śākya are all full of great compassion. Why is your speech so harsh, to such an extent?' Upananda said, 'As you are now, how could you be pitied? Look at yourself now, whether you are pure and clean or not, yet you wish to slander me!' Then the householder said to his wife, 'You may return home.' Having sent her away, he said to Upananda, 'I now clearly see that women are deceitful, filled with many faults, and full of impurity. My mind has given rise to revulsion and detachment. I wish to leave home in the Buddha's Dharma and practice the Way.' Upananda said, 'Your body is now so foul and impure; if you smear it with perfume for years on end, then perhaps you may be fit to leave home.' The householder replied, 'If I smear perfume for years on end, either my body may be impermanent [and die], or the Buddha will enter parinirvāṇa, ruining my causes and conditions for leaving home to seek the Way. If I am now permitted to leave home, I will no longer dwell in cities, villages, monasteries, or vihāras, but become an āraṇyaka, begging for food, wearing rag-robes, in empty and quiet places. Who will smell my stench?' The Buddha, hearing this, called to him, saying, 'Welcome (ehi)! Become a śramaṇa and practice brahma-conduct.' The householder's hair and beard fell off on their own, a kāṣāya was draped on his body, and he held an alms bowl, like a monk. The Buddha preached the Dharma for him: suffering, its origin, its cessation, and the path. Distant from dust and free from defilement, he attained the purity of the Dharma-eye and became a srotāpanna. The Buddha preached the Dharma for him again, up to his attaining anāgāmin. When that night had passed, holding his robe and bowl, he went into the city of Rājagṛha, begging for food in turn, until he reached his original house and stood outside the gate. Then his wife, Miaose, seeing her husband had shaved his head, put on the Dharma robe, and left home to practice the Way, said to him, 'Is it proper that you should abandon me to become a śramaṇa?' Xuanze answered, 'Was it proper yesterday that you should discharge impurity upon my robe and soil my body?' Miaose replied, 'As a monk, should you slander others? From my father's house until coming to your home, I have never even seen the outer gate, let alone gone to the Bamboo Grove!' At that time, an evil Māra said to the householder, 'The one you saw yesterday was not Miaose at all; she was merely an apparition created to deceive your mind. You should now return to amuse yourself with the five desires. The śramaṇa Gautama has deceived you! You are now false and not a real monk. The śramaṇa Gautama constantly uses arts to delude many people into leaving home, just as he deceived you now.' Because the monk Xuanze had realized the true Dharma, he immediately recognized that this was Māra, and said to him, 'Evil one, you are also an apparition, and this sister Miaose and I are also apparitions; all are apparitions. The Dharma spoken by the Buddha is entirely empty, like an apparition.' At that time, Miaose, having heard this Dharma, became distant from dust and free from defilement, attained the purity of the Dharma-eye, eliminated doubt and regret, did not follow the words of others, and attained fearlessness in the Buddha's Dharma. She said to Xuanze, 'What you have done is exceedingly good—to be able to take joy in practicing brahma-conduct in the Buddha's Dharma. I too will leave home in the Dharma to practice the Way.' (Extracted from the eighth fascicle of the *Kuśalamūlasaṃparigraha Sūtra*).