諸經要集 7.14

7.14

逝心曰。非爾女人所知。汝不樂者便自還歸。吾自將女詣佛所。稽首佛足白言。大仁。勤勞教授。身無供養。有是麁女。願給箕掃。佛言。汝以女為好耶。答曰。生得此女。顏容實好世間無雙。諸國王豪姓。多有求者。不以與之。竊見大仁光色巍巍。非世所見。貪得供養故。冒自歸耳。佛言。此女之好為著何許。逝心曰。從頭至足。周旋觀之無不好也。佛言。惑哉肉眼。吾今觀之。從頭至足無一好也。汝見頭上有髮。髮但是毛。象馬之尾亦皆爾也。髮下有髑髏。髑髏是骨。屠家猪頭骨亦皆同。頭中有腦。腦者如泥。臊臭逆鼻。下之著地。莫能蹈者。目者是池。決之純汁。鼻中有洟。口但有唾。腹藏肝肺。皆爾腥臊。腸𦝩膀胱。但盛屎尿。腐臭難論。腹為韋囊。裹諸不淨。四支手足。骨骨相拄筋攣皮縮。但恃氣息。以動作之。譬如木人機關作之。作之訖畢解剝其體。節節相離首足狼藉。人亦如是。有何等好。而云少雙。昔者吾在貝多樹下。第六魔天王。莊嚴三女。顏容華飾天中無比。非徒此倫。欲以壞吾道意。我便為說身中穢惡。即皆化成老母。形壞不復。慚愧而去。今此屎囊欲作何變。急將還去。吾不取也。逝心聞佛所說。忽然慚恥無辭。復白佛曰。若仁不取者。欲以妻優填王可乎。佛不答焉。逝心即送女。與優填王。王獲女大喜悅。拜父為太傅。為女興宮。伎樂千人以給侍之。王正后師事於佛。得須陀洹道。此女譖之於王。王惑其言。以百箭射后。后見矢不懼。都無恚怒。一意念佛慈心。長跪向王。矢皆繞后三匝。還住王前。百矢皆爾。王乃自覺悵然而懼。即駕金車白象。馳詣佛所。未到下車屏從。叉手步進。稽首佛足。長跪自陳曰。吾有重咎。愧在三尊所。以彼婬妷圖欲興邪。於佛聖眾有毒惡念。以矢百枚射佛弟子。如事陳之。覩之心懼。惟佛至尊無量之慈。白衣弟子慈力乃爾。豈況無上正真佛乎。我今首過。歸命三尊。唯佛弘慈。原赦其咎。佛歎曰。善哉。王覺惡悔過。此明人之行也。吾受王善意。王稽首如是至三。佛亦三受之。王又頭腦著地。退就座曰。稟氣凶頑。忿戾自恣。無忍辱心。三毒不除。惡行快意。女人妖冶不知其惡。自惟死後必入地獄。願佛加哀。廣說女惡魑魅之態。入其羅網尠能自拔。我聞其禍。必以自誡。國人巨細得以改操。佛言。用此為問耶。但說餘義。王曰。餘義異日稟之不晚。女亂惑意凶禍之大。不聞其禍何由遠之。願佛具為我釋地獄之變。及女人之穢。佛言。且聽。男子有狂愚之惡。却觀女妖。王曰。善哉。願受明教。佛曰。士有四惡。急所當知。世有婬夫。恒想覩女。思聞妖聲。遠捨正法。疑真信邪。欲網所裹。沒在盲冥。為欲所使。如奴畏主。貪樂女色。不計九孔惡露之臭穢。渾沌欲中。如猪處溷不覺其臭。快以為安。不計後世當在無擇之獄受痛無極。注心在婬。吮其洟唾。玩其膿血。珍之如玉。甘之如蜜。故曰欲奴之士。斯其一惡態也。又親之養子。懷妊生育。比得長大。勤苦難論。到子成人。漂家竭財。膝行肘步。因媒表情。致彼為妻。若在異城。尋而追之。不問遠近不避勤苦。注意在婬。捐忘親老。既得為妻。貴之如寶。欲私相娛樂。惡見父母。信其妖言。或致鬪訟。不惟身所從來。孤親無量之恩。斯其二惡態也。又人處世。勤身苦勞。躬致財賄。本有誠信敬道之意。尊戴沙門梵志之心。覺世非常。布施為福。娶妻之後情惑婬欲。愚蔽自壅背真向邪。專由女計。若有布施之意。唯欲發言。莊采女色。絕清淨行。束成小人。不識佛經之重誡。禍福之所歸。苟為婬使。投身羅網。必墮惡道。終而不改。斯其三惡態也。又若為人子不惟養恩。治生致財不以養親。但以東西廣求婬路。懷持寶物招人婦女。或殺六畜婬祀鬼神。飲酒歌舞。合會男女。快樂歡娛。終日彌多。外託祈福。內以招姦。既醉之後。互求方便。更相招呼。以遂姦情。及其獲偶喜無以喻。婬結縛著無所復識。當爾之時。唯此為樂。不覺惡露之臭穢地獄之苦痛。一則可笑。二則可哀。譬如狂荒不知其非。斯其四惡態也。男子有是四惡。用墮三塗。當審遠此乃免苦耳。又復聽說女人之惡。佛便說偈言（略要）。

The parivrājaka said, "This is not something you women understand. If you are not pleased, you may return on your own. I myself will take our daughter to the Buddha's place." Bowing his head to the Buddha's feet, he said, "O Great Benevolent One, you labor diligently in teaching, yet you have no one to attend on you. I have this coarse daughter, and I wish to offer her to sweep and clean for you." The Buddha said, "Do you consider this daughter to be beautiful?" He replied, "Having fathered this daughter, her facial features are truly beautiful, peerless in the world. Many kings and nobles from various lands have sought her, but I would not give her to them. I have seen that the Great Benevolent One's radiant light is towering and majestic, unseen in the world. Desiring to offer her into your service, I have ventured to come and take refuge." The Buddha said, "Wherein lies this girl's beauty?" The parivrājaka said, "From head to foot, wherever one looks around, there is nothing that is not beautiful." The Buddha said, "How deluded are the eyes of flesh! As I now see her, from head to foot there is not a single thing that is beautiful. You see hair upon her head, but hair is merely animal fur; the tails of elephants and horses are just the same. Beneath the hair is a skull; a skull is bone, and a pig's skull in a butcher shop is just the same. Inside the head is a brain; the brain is like mud, foul-smelling and offensive to the nose; if cast to the ground, no one could bear to step on it. The eyes are pools; pierce them and they are pure juice. In the nose is snot, and the mouth has only saliva. The belly conceals liver and lungs, all of which are rank and foul. The intestines, stomach, and bladder hold only feces and urine, rotten and fetid beyond description. The belly is a leather bag containing all manner of impurities. The four limbs, hands, and feet are bones propping up bones, with sinews drawn tight and skin stretched, relying only on the breath to move. It is like a wooden puppet operated by mechanisms: once operated and finished, when its parts are dismantled and peeled apart, joint is separated from joint, with head and feet strewn in disorder. Humans are also like this. What beauty is there, that you say she has few equals? In the past, when I was beneath the Pippala tree, the king of the sixth Māra heaven adorned three daughters, whose faces and adornments were peerless in heaven, far surpassing the likes of this. Wishing to destroy my resolve for the Path, I spoke to them of the foul filth within the body, and they immediately transformed into old hags, their forms ruined beyond restoration, and departed in shame. Now, what transformation could this sack of dung perform? Take her back at once; I will not accept her." Hearing what the Buddha said, the parivrājaka suddenly felt ashamed and speechless. He then addressed the Buddha again, "If the Benevolent One will not take her, may I give her as wife to King Udayana?" The Buddha did not reply. The parivrājaka then presented his daughter to King Udayana. When the king obtained the girl, he was overjoyed; he appointed the father as Grand Tutor, built a palace for the girl, and provided a thousand female musicians to attend upon her. The king's principal queen served the Buddha as her teacher and attained the fruit of srotāpanna. This girl slandered her to the king, and the king, deluded by her words, shot a hundred arrows at the queen. When the queen saw the arrows, she was not afraid and felt no anger at all. With single-minded devotion, she meditated on the Buddha with a mind of loving-kindness and knelt toward the king. The arrows all circled the queen three times and returned to halt before the king; all one hundred arrows did likewise. The king then came to his senses, dismayed and terrified. He immediately mounted a golden chariot with a white elephant and rushed to the Buddha's place. Before arriving, he stepped down from the chariot, dismissed his retinue, clasped his hands together, advanced on foot, bowed his head to the Buddha's feet, and knelt upright to confess, saying, "I have committed a grave offense, and I feel ashamed before the Three Honored Ones. Driven by lust, plotting to give rise to evil, I harbored poisonous and vile thoughts toward the holy assembly of the Buddha, and shot one hundred arrows at the Buddha's disciple." He related the matter as it happened: "Seeing this, my heart was filled with terror. I contemplate only the supreme, immeasurable loving-kindness of the Buddha. If a lay disciple possesses such power of loving-kindness, how much more so the unsurpassed, truly enlightened Buddha! I now confess my fault and take refuge in the Three Honored Ones. May the Buddha, in his vast loving-kindness, forgive and pardon my offense." The Buddha praised him, saying, "Excellent! The king perceives his evil and repents of his offense; this is the conduct of a wise person. I accept the king's good intention." The king bowed his head like this three times, and the Buddha also accepted it three times. The king then touched his head to the ground, withdrew to a seat, and said, "Endowed with a cruel and stubborn nature, I have indulged my anger and wilfulness, lacking a mind of patience, not eradicating the three poisons, and indulging in evil conduct for momentary pleasure. Beguiled by the alluring charms of a woman, I did not recognize her evil. Reflecting upon myself, after death I must surely enter hell. I pray the Buddha will show mercy and broadly explain the evil of women and their goblin-like guile. Once caught in their net, few can extricate themselves. Hearing of this calamity, I will surely take heed, and the people of my kingdom, great and small, may reform their ways." The Buddha said, "Must you ask about this? Let us speak only of other matters." The king said, "Other matters can be learned on another day without being too late. But women disorder and confuse the mind, causing great disaster and calamity; if one does not hear of their perils, by what means can one stay far from them? I pray the Buddha will explain fully for me the transformations of hell and the filth of women." The Buddha said, "Listen then. Men have the evils of madness and folly; turn back and examine the bewitchment of women." The king said, "Excellent. I wish to receive your luminous teaching." The Buddha said, "Men have four evils that must urgently be understood. There are lustful men in the world who constantly long to gaze upon women, who yearn to hear their bewitching voices, abandoning the true Dharma, doubting the genuine and believing in the perverse. Bound by the net of desire, they sink into blindness and darkness, driven by desire like slaves fearing their master. Greedy for the pleasure of female beauty, they give no thought to the foul filth of the nine orifices' discharges. Immersed in desire like pigs in a mire, they do not notice its stench, taking pleasant comfort in it. They do not consider that in future lives they will suffer endless agony in the Avīci Hell. Their minds fixed on lust, they suck their snot and saliva, play with their pus and blood, prizing it like jade and finding it as sweet as honey. Thus they are called slaves of desire; this is the first evil trait. Furthermore, when parents raise a child, conceiving, giving birth, and bringing him up to adulthood, their toil and hardship are beyond words. When the son grows up, the household is drained and wealth exhausted, crawling on knees and elbows to convey feelings through a matchmaker in order to bring that woman to be his wife. If she is in another city, he pursues her, heedless of distance or hardship. His attention fixed on lust, he abandons and forgets his aged parents. Once he has taken her as his wife, he values her like a jewel; wishing to take private pleasure with her, he resents seeing his parents. Believing her bewitching words, he may even enter into strife and litigation, failing to consider whence his body came and betraying the immeasurable kindness of his parents; this is the second evil trait. Furthermore, when a person lives in the world, toiling with his body and working hard to acquire wealth, he originally had sincere faith and respect for the Path, venerating śramaṇas and brāhmaṇas, recognizing the impermanence of the world, and giving alms to cultivate merit. Yet after taking a wife, his feelings are deluded by lust; blindly self-obstructed, he turns his back on the genuine and leans toward the perverse, entirely following the schemes of the woman. If he has the intent to give alms, he seeks only to speak of adorning female beauty, severing pure practice and degrading himself into a petty person, ignorant of the grave admonitions of the Buddhist scriptures and where fortune and misfortune ultimately lead. Simply driven by lust, he throws himself into the net, bound to fall into the evil destinies and never repenting to the end; this is the third evil trait. Furthermore, if as a son one does not think of the kindness of being raised, and in managing a livelihood to acquire wealth does not use it to support one's parents, but instead goes east and west widely seeking paths of lust, carrying treasures to seduce other men's wives, or slaughtering domestic animals to offer lewd sacrifices to ghosts and spirits, drinking wine, singing, dancing, and bringing men and women together, indulging in pleasure and revelry more and more all day long, feigning externally to pray for blessings while internally soliciting adultery; once drunk, they mutually seek expedients and beckon one another to fulfill their illicit passions; when they obtain a partner, their joy is beyond compare, their lustful fetters binding them so that they recognize nothing else. At that time, they take only this to be pleasure, unaware of the foulness of impure discharges and the agony of hell. On the one hand it is laughable; on the other, it is lamentable. Like the mad and raving who know not their own wrongs; this is the fourth evil trait. When men have these four evils, they fall into the three miserable destinies. One must examine and stay far from these to escape suffering. Now listen further as I explain the evils of women." The Buddha then spoke in verse (abridged to the essentials):