Brāhmaṇakulavicāraṇā · Brāhmaṇakulavicāraṇā
Brāhmaṇakulavicāraṇā婆罗门家族的考察
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2. Atha ‘‘brāhmaṇamāṇavo’’ti padampi tena evaṃ vicāritaṃ –
2. 复次，‘婆罗门学童’这一词，也作如下阐释——
(Ka) ‘‘buddhaghoso ‘brāhmaṇakulajāto’ti na sakkā gahetuṃ. Kasmā vedakālato paṭṭhāya yāvajjatanā sabbepi brāhmaṇā
（据）佛音云：‘婆罗门家出生’这一表达是不合适的。为何？因为观察身体现象时，看到婆罗门的一切均端正完满，
Brāhmaṇosya mukhamāsīdi, bāhū rājanya? Kata?;
婆罗门的脸是圆润的，手臂像王族一般。如何说？
Ūrū tadasya yada vagya?, Padbhyāṃ gūdro ajāyatā’’ti .
大腿又完整而有力，脚掌上还生满汗毛。
Imaṃ purisasuttaṃ nāma mantaṃ jānantīti saddahiyā.
此名为《人品经》的段落称此语理可知，故可奉为信受。
Ayaṃ panassā attho – ‘brāhmaṇo assa (brahmuno) mukhaṃ āsi. Bāhū rājañño kato, khattiyā assa bāhūti vuttaṃ hoti. Yo vesso, so assa ūrū. Suddo assa pādehi ajāyī’ti.
这段的义理是——‘婆罗门当有（佛教所称梵）面容。手臂如国王那样有力，这话是说属于刹帝利的手臂。股部是婆罗门学徒；脚部是洁净、无毛的。’
Buddhaghoso pana ‘paṇḍitabrāhmaṇo’ti ñātopi taṃ gāthaṃ na aññāsi. Tathā hi tena bandhupādāpaccāti padassa atthavaṇṇanāyaṃ ‘tesaṃ kira ayaṃ laddhi – brāhmaṇā brahmuno mukhato nikkhantā, khattiyā urato, vessā nābhito, suddā jāṇuto, samaṇā piṭṭhipādato’ti tissā vedagāthāya asamānattho vaṇṇito’’ti.
佛音长老却不知《愚者婆罗门经》中此偈诗的含义。因为他以为那“袛部脚”等词的意义，就是“这些是他们之财富──婆罗门由梵尊口中散发，刹帝利由胸膛产生，毗舍由肚腹涌出，首陀罗由膝盖产生，沙门由肩膀产生”，这三篇师赞歌中对财富的看法有所不同。
Ayaṃ panettha anuvicāraṇā – yadi ca taṃkālikānampi brāhmaṇānaṃ laddhi tatheva bhaveyya yathā etissaṃ gāthāyaṃ vuttā, sā catthavaṇṇanā ācariyassa matimattā. Evaṃ sati sā vicāraṇā yuttā bhaveyya. Etissaṃ pana gāthāyaṃ ‘‘brāhmaṇosya mukhamāsīdi’’ti paṭhamapādena ‘‘brāhmaṇā brahmuno mukhato jātā’’ti attho ujukato na labbhati. Buddhakāle pana brāhmaṇānaṃ laddhi ‘‘brāhmaṇā brahmuno mukhato jātā’’ti evameva ahosīti pākaṭoyevāyamattho. Tathā hi dīghanikāye pāthikavagge aggaññasutte (3, 67) –
这里的思考是：即便是现代婆罗门的财富也应像诵偈中所说那样，财产的描述只是老师自己的看法。若能牢记此点，这个思考就合适了。然而该偈首句“婆罗门的口为方”，短语“婆罗门由梵尊口产生”的含义并不明确。从佛陀时代起，婆罗门的财富被认为确实如偈所说，即“婆罗门由梵尊口产生”，这一点非常明显。例如《长部》中《无有始经》（3, 67节）说：
‘‘Dissanti kho pana vāseṭṭha brāhmaṇānaṃ brāhmaṇiyo utuniyopi gabbhiniyopi vijāyamānāpi pāyamānāpi. Te ca brāhmaṇā 0 yonijāva samānā evamāhaṃsu – brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā. Brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā. Brāhmaṇāva sujjhanti, no abrāhmaṇā. Brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādāti. Te brahmānañceva abbhācikkhanti, musā ca bhāsanti, bahuñca apuññaṃ pasavantī’’ti –
“住世间的最贤婆罗门及婆罗门妇女，即使在怀孕和分娩时，也都被同等看待。他们说：婆罗门为上等族姓，被他人看为低等；婆罗门拥有清净的族姓，别人则为黑暗；婆罗门清净睿智，非婆罗门则不然；婆罗门为梵尊之子，自口中出生，被称为梵籍、梵象和梵命。他们甚至讥讽其他婆罗门，虚妄言说，并造作许多不善事。”
Bhagavatā mahākāruṇikena vāseṭṭhabhāradvājānaṃ brāhmaṇamāṇavakānaṃ bhāsitaṃ, tehi ca taṃ abhinanditaṃ. Te pana dvepi māṇavakā jātivasena parisuddhabrāhmaṇā ceva honti tiṇṇampi vedānaṃ pāraguno ca. Tasmā ‘‘brāhmaṇā brahmuno mukhato nikkhantā’’ti vacanassa taṃkālikānaṃ brāhmaṇānaṃ laddhivasena vuttabhāvo pākaṭoyeva. Yathā cetaṃ, evaṃ ‘‘khattiyā urato, vessā nābhito, suddā jāṇuto, samaṇā piṭṭhipādato’’ti vacanampi ‘‘taṃkālikabrāhmaṇānaṃ laddhiññūhi porāṇaṭṭhakathācariyehi vutta’’nti saddahitvā ācariyabuddhaghosena taṃ sabbaṃ porāṇaṭṭhakathāto bhāsāparivattanamattena visesetvā pakāsitaṃ bhaveyya. Tasmā tāyapi vedagāthāya ācariyassa abrāhmaṇabhāvasādhanaṃ anupapannamevāti.
这是由世尊大慈悲对最贤的婆罗门与凡夫婆罗门男性说的，他们对此表示赞叹。两种孟波罗门的说法亦皆在，他既为纯净婆罗门，也具三宝德性。因此“婆罗门由梵尊口产生”这一说法，是基于当时婆罗门的财富观之真实反映。正如上文，这“四姓出处”——刹帝利由胸，毗舍由腹，首陀罗由膝，沙门由肩——也是依当时婆罗门们对财富起源的认知，据古老注疏老师的说法述及。因此佛音长老特意从古注疏文字中详加阐发，将其表达得十分周密完备。故此师赞歌虽言婆罗门非婆罗门之处，不成其貌者之事，亦未表明这是“非婆罗门化”的过程。
(Kha) punapi tena ācariyabuddhaghosattherassa abrāhmaṇabhāvasādhanatthaṃ dutiyampi kāraṇaṃ evamāhaṭaṃ –
（下）另外佛音长老为表明“非婆罗门化”的原因，还作第二解释，语如下：
‘‘Brāhmaṇaganthesu gabbhaghātavācakaṃ bhrūnahāti padaṃ pāḷiyaṃ bhūnahu (bhūnahano) iti dissati. Māgaṇḍiyasutte bhariyāya methunasaṃvāsābhāvena uppajjanārahagabbhassa nāsakattaṃ sandhāya māgaṇḍiyo paribbājako bhagavantaṃ ‘bhūnahu (bhūnahano) samaṇo gotamo’ti āha. Taṃ buddhaghoso na jānātīti pākaṭoyeva tadatthasaṃvaṇṇanāya. Tattha hi tena bhūnahunoti (bhūnahanassā) padaṃ ‘hatavaḍḍhino mariyādakārakassā’ti vaṇṇita’’nti.
“婆罗门经籍中‘杀胎’一词，为巴利语‘bhūnahāti’（意为‘杀生’、‘破坏生命’）的误写。于《玛干迪耶经》中，婆罗门游方者因妻子怀孕生恨欲杀胎，便告诉世尊‘游方沙门果德玛乃杀生者’。佛音长老不晓此，本段真实意义即在于此处的说明。‘bhūnahāti’一词，据说意为‘因杀戮而名誉受损’。”
Tampi ayuttameva. Na hi māgaṇḍiyena phoṭṭhabbārammaṇāparibhogamattameva sandhāya bhūnahubhāvo vutto, atha kho channampi lokāmisārammaṇānaṃ aparibhogaṃ sandhāya vutto. Tasmiñhi sutte –
这句话也是指同一件事。因为并非仅仅指恶劣的享乐破坏者的行为，才称之为滋生生死轮回的行为，而事实上，即使是隐蔽的世间欲相的非享用行为，也被称为滋生生死轮回。在这部经中说到——
‘‘Cakkhuṃ kho māgaṇḍiya rūpārāmaṃ rūparataṃ rūpasammuditaṃ, taṃ tathāgatassa dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ, tassa ca saṃvarāya dhammaṃ deseti, idaṃ nu te etaṃ māgaṇḍiya sandhāya bhāsitaṃ ‘bhūnahu samaṇo gotamo’ti. Etadeva kho pana me bho gotama sandhāya bhāsitaṃ ‘bhūnahu samaṇo gotamo’ti. Taṃ kissa hetu, evañhi no sutte ocaratīti…pe… mano kho māgaṇḍiya dhammārāmo dhammarato dhammasammudito, so tathāgatassa danto gutto rakkhito saṃvuto, tassa ca saṃvarāya dhammaṃ deseti, idaṃ nu te etaṃ māgaṇḍiya sandhāya bhāsitaṃ ‘bhūnahu samaṇo gotamo’ti. Etadeva kho pana me bho gotama sandhāya bhāsitaṃ ‘bhūnahu samaṇo gotamo’ti. Taṃ kissa hetu, evañhi no sutte ocaratī’’ti .
『眼根啊，恶劣者所乐的色根，是依恋色、发生于色的色；这色被如来守护、护卫、禁制、约束。因此，他为此约束说法，这便是针对恶劣者说的“滋生的沙门果德玛”。但这正是我，果德玛，借此而说“滋生的沙门果德玛”。何故？因为经中就是这样说的……恶劣者的心是法的乐所、法的依缘、法所发生之处，如来守护、禁止、约束此法，也为此约束而宣说法，这便是针对恶劣者说“滋生的沙门果德玛”。这正是我，果德玛，借此而说“滋生的沙门果德玛”。何故？因为经中就是这样说的。』
Evaṃ bhagavato ca anuyogo māgaṇḍiyassa ca paṭiññā āgatā.
如此，世尊的随念与恶劣者的应答都已到来。
Ettha hi methunappaṭisevanavasena phoṭṭhabbārammaṇaparibhogahetu eva gabbhapatiṭṭhānaṃ sambhavatīti tadaparibhogameva sandhāya ‘‘bhūnahū’’ti vattuṃ arahati, tadaññesaṃ pana pañcannaṃ rūpādiārammaṇānaṃ, tatthāpi visesato dhammārammaṇassa suddhamanoviññāṇena paribhogahetu natthi kiñci gabbhapatiṭṭhānanti tesaṃ aparibhogaṃ sandhāya bhūnahūti vattuṃ na arahatiyeva, māgaṇḍiyena pana sabbānipi tāni sandhāya vuttabhāvo paṭiññāto, kāraṇañcassa dassitaṃ ‘‘evañhi no sutte ocaratī’’ti. Tasmā kiñcāpi dāni brāhmaṇaganthesu bhūnahu- (bhrūnahā) saddo gabbhaghātanatthe dissati, māgaṇḍiyasutte paneso attho na yujjatīti ācariyena ‘‘hatavaḍḍhi mariyādakārako’’ti ayamevattho porāṇaṭṭhakathāya bhāsāparivattanavasena pakāsitoti veditabbo.
这里，因为夫妻性交的缘故，才说享乐是胎儿立足的缘由；但单就这享乐而言，称为“滋生”则合适。然而，反观其他五种感官及诸色的缘念，虽是法之所乐，但并无纯净觉知的缘故而成为生子之条件，故不以非享乐为“滋生”而称之为故，亦不得。恶劣者因缘起故将一切皆称为“滋生”，其因由亦已示现“经中就是如此说的”。因此，尽管在婆罗门文献中「滋生」（或「繁殖」）之词可见于堕胎杀害的意义，但在恶劣者经中此意不成立。故经师称之为“杀增辱之事”，此乃以古老注疏对文义批判转述而明示者，实当了知。
(Ga) punapi tena ‘‘idampana buddhaghosassa abrāhmaṇabhāvasādhakaṃ pacchimakāraṇaṃ, so hi visuddhimagge sīlaniddese (1, 31) brāhmaṇānaṃ parihāsaṃ karonto ‘evaṃ iminā piṇḍapātapaṭisevanena purāṇañca jighacchāvedanaṃ paṭihaṅkhāmi, navañca vedanaṃ aparimitabhojanapaccayaṃ āharahatthaka alaṃsāṭaka tatravaṭṭaka kākamāsaka bhuttavamitakabrāhmaṇānaṃ aññataro viya na uppādessāmīti paṭisevatī’ti āha. Idaṃ pana ekassa bhinnabrāhmaṇaladdhikassāpi vacanaṃ siyāti tadeva daḷhakāraṇaṃ katvā na sakkā ‘buddhaghoso abrāhmaṇo’ti vattu’’nti tatiyaṃ kāraṇaṃ vuttaṃ. Taṃ pana atisaṃvejanīyavacanameva. Na hetaṃ ācariyena brāhmaṇānaṃ parihāsaṃ kātukāmena vuttaṃ, na ca taṃ parihāsavacanena saṃyojetabbaṭṭhānaṃ, aññadatthu yathābhūtamatthaṃ dassetvā sabrahmacārīnaṃ ovādānusāsanidānavasena vattabbaṭṭhānaṃ, tathāyeva ca ācariyena vuttaṃ. Tathā hi ye loke paradattūpajīvino samaṇā vā brāhmaṇā vā aññe vāpi ca puggalā, te paccavekkhaṇañāṇarahitā asaṃvare ṭhitā kadāci atipaṇītaṃ rasaṃ pahūtaṃ laddhā aparimitampi bhuñjeyyuṃ, visesato pana brāhmaṇā lokikavatthuvasena ca, jātakādisāsanikavatthuvasena ca tādisā ahesunti pākaṭā. Imasmiñhi loke vassasatasahassehi vā vassakoṭīhi vā aparicchinnaddhāne ko sakkā vattuṃ ‘‘nedisā bhūtapubbā’’ti. Tasmā tādisehi viya na aparimitabhojanehi bhavitabbanti ovādānusāsanidānavaseneva vuttaṃ. Tadevaṃ atthasaṃhitampi samānaṃ ayonisomanasikaroto anatthameva jātaṃ, yathā sabhariyassa māgaṇḍiyabrāhmaṇassa anāgāmimaggaphalatthāyapi desitā gāthā tesaṃ dhītuyā anatthāya saṃvattatīti saṃvegoyevettha brūhetabboti.
（居那篇）再次说道：此处释迦佛音并非支持婆罗门身份，昔日他为清净道而宣说戒律时，嘲讽婆罗门：“如此乞食侍奉，昔日曾承受恶苦之感，今引来新苦，缘无尽主食，恭敬之婆罗门有如懒惰鸦群，不会再生于世间。”此言乃一异婆罗门之语，乃极为震撼之语。此并非出于佛音欲讨伐婆罗门，亦非需用嘲讽言语来加缚戒律传持者，应视诸处所实情分明，凭借布施众生教导戒律因缘而宣说。因此，世间若有修行者，不论沙门婆罗门或他人，若无自省知识，未能摄持而恣意纵欲，尤其是婆罗门，世间事由及如本生故事等明显因缘中，皆有此类行为。即使百千年乃至千万年不断出现，也无人能言“非昔日生”是也。因此，对于这类人，不应赞同无量饮食之人为所谓涅槃法之导师，此理亦应如此。此以类似意义重重述说，若无正知正见，反招无益，正如对恶劣婆罗门的无明行果，即使为非来果位法教，仍生无益，故如此因缘语句，宣说已久。