4. Aggaññasuttaṃ4. 《起源经》
4. Aggaññasuttaṃ4. 《起源经》
Vāseṭṭhabhāradvājā瓦谢德与帕拉德瓦迦
§111
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena vāseṭṭhabhāradvājā bhikkhūsu parivasanti bhikkhubhāvaṃ ākaṅkhamānā. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito pāsādā orohitvā pāsādapacchāyāyaṃ abbhokāse caṅkamati.
如是我闻——一时,世尊住在沙瓦提城东园鹿母讲堂。尔时,瓦些他与婆罗堕阇住在诸比库中,希求比库身份。那时,世尊在傍晚时分从独坐中起来,从讲堂下来,在讲堂的荫影处露地经行。
§112
Addasā kho vāseṭṭho bhagavantaṃ sāyanhasamayaṃ paṭisallānā vuṭṭhitaṃ pāsādā orohitvā pāsādapacchāyāyaṃ abbhokāse caṅkamantaṃ. Disvāna bhāradvājaṃ āmantesi – ‘‘ayaṃ, āvuso bhāradvāja, bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito pāsādā orohitvā pāsādapacchāyāyaṃ abbhokāse caṅkamati. Āyāmāvuso bhāradvāja, yena bhagavā tenupasaṅkamissāma; appeva nāma labheyyāma bhagavato santikā dhammiṃ kathaṃ savanāyā’’ti. ‘‘Evamāvuso’’ti kho bhāradvājo vāseṭṭhassa paccassosi.
瓦些他看见世尊在傍晚时分从独坐中起来,从讲堂下来,在讲堂的荫影处露地经行。看见后,他对婆罗堕阇说:「贤友婆罗堕阇,世尊在傍晚时分从独坐中起来,从讲堂下来,在讲堂的荫影处露地经行。来吧,贤友婆罗堕阇,我们去世尊那里;或许我们能从世尊那里听闻法的谈论。」「是的,贤友。」婆罗堕阇回答瓦些他。
§113
Atha kho vāseṭṭhabhāradvājā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā bhagavantaṃ caṅkamantaṃ anucaṅkamiṃsu. Atha kho bhagavā vāseṭṭhaṃ āmantesi – ‘‘tumhe khvattha, vāseṭṭha, brāhmaṇajaccā brāhmaṇakulīnā brāhmaṇakulā agārasmā anagāriyaṃ pabbajitā, kacci vo, vāseṭṭha, brāhmaṇā na akkosanti na paribhāsantī’’ti? ‘‘Taggha no, bhante, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā’’ti. ‘‘Yathā kathaṃ pana vo, vāseṭṭha, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā’’ti? ‘‘Brāhmaṇā, bhante, 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 brahmadāyādā. Te tumhe seṭṭhaṃ vaṇṇaṃ hitvā hīnamattha vaṇṇaṃ ajjhupagatā, yadidaṃ muṇḍake samaṇake ibbhe kaṇhe bandhupādāpacce. Tayidaṃ na sādhu, tayidaṃ nappatirūpaṃ, yaṃ tumhe seṭṭhaṃ vaṇṇaṃ hitvā hīnamattha vaṇṇaṃ ajjhupagatā yadidaṃ muṇḍake samaṇake ibbhe kaṇhe bandhupādāpacce’ti. Evaṃ kho no, bhante, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā’’ti.
于是,瓦些他与婆罗堕阇去到世尊那里;到了之后,礼敬世尊,随着正在经行的世尊一起经行。那时,世尊对瓦些他说:「瓦些他,你们确实是婆罗门种姓、婆罗门家族,从婆罗门家族从家出家成为非家;瓦些他,诸婆罗门是否不辱骂你们、不诽谤你们?」「世尊,诸婆罗门确实辱骂我们、诽谤我们,以适当的诽谤,完全的,而非不完全的。」「瓦些他,诸婆罗门如何辱骂你们、诽谤你们,以适当的诽谤,完全的,而非不完全的?」「世尊,诸婆罗门这样说:『婆罗门是最胜的种姓,其他种姓是低劣的。婆罗门是白净的种姓,其他种姓是黑暗的。只有婆罗门才清净,非婆罗门则不然。婆罗门是梵天的儿子,从口所生,由梵天所生,由梵天所造,梵天的继承者。你们舍弃了最胜的种姓,进入了低劣的种姓,即那些剃发的沙门、卑贱者、黑者、亲族足之子。这是不善的,这是不适当的,你们舍弃了最胜的种姓,进入了低劣的种姓,即那些剃发的沙门、卑贱者、黑者、亲族足之子。』世尊,诸婆罗门这样辱骂我们、诽谤我们,以适当的诽谤,完全的,而非不完全的。」
§114
‘‘Taggha vo, vāseṭṭha, brāhmaṇā porāṇaṃ assarantā 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 brahmadāyādā’ti. Dissanti kho pana, vāseṭṭha, brāhmaṇānaṃ brāhmaṇiyo utuniyopi gabbhiniyopi vijāyamānāpi pāyamānāpi. Te ca brāhmaṇā 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 brahmadāyādā’ti. Te brahmānañceva abbhācikkhanti, musā ca bhāsanti, bahuñca apuññaṃ pasavanti.
「瓦些他,诸婆罗门确实忘记了古老的传统而这样说:『婆罗门是最胜的种姓,其他种姓是低劣的;婆罗门是白净的种姓,其他种姓是黑暗的;只有婆罗门才清净,非婆罗门则不然;婆罗门是梵天的儿子,从口所生,由梵天所生,由梵天所造,梵天的继承者。』然而,瓦些他,可以看见诸婆罗门的婆罗门女有月经、怀孕、生产、哺乳。而那些婆罗门虽然是从胎生的,却这样说:『婆罗门是最胜的种姓,其他种姓是低劣的;婆罗门是白净的种姓,其他种姓是黑暗的;只有婆罗门才清净,非婆罗门则不然;婆罗门是梵天的儿子,从口所生,由梵天所生,由梵天所造,梵天的继承者。』他们诽谤梵天,说虚妄语,并且造作许多不善业。
Catuvaṇṇasuddhi四种姓清净
§115
‘‘Cattārome, vāseṭṭha, vaṇṇā – khattiyā, brāhmaṇā, vessā, suddā. Khattiyopi kho, vāseṭṭha, idhekacco pāṇātipātī hoti adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhī. Iti kho, vāseṭṭha, yeme dhammā akusalā akusalasaṅkhātā sāvajjā sāvajjasaṅkhātā asevitabbā asevitabbasaṅkhātā naalamariyā naalamariyasaṅkhātā kaṇhā kaṇhavipākā viññugarahitā, khattiyepi te idhekacce sandissanti. Brāhmaṇopi kho, vāseṭṭha…pe… vessopi kho, vāseṭṭha…pe… suddopi kho, vāseṭṭha, idhekacco pāṇātipātī hoti adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhī. Iti kho, vāseṭṭha, yeme dhammā akusalā akusalasaṅkhātā…pe… kaṇhā kaṇhavipākā viññugarahitā; suddepi te idhekacce sandissanti.
「瓦些他,有这四种种姓——刹帝利、婆罗门、吠舍、首陀罗。瓦些他,刹帝利中也有某些人是杀生者、不与取者、欲邪行者、妄语者、两舌者、粗恶语者、杂秽语者、贪婪者、有嗔恨心者、邪见者。如是,瓦些他,这些法是不善的、被称为不善的,有罪的、被称为有罪的,不应亲近的、被称为不应亲近的,非圣者的、被称为非圣者的,黑的、有黑果报的,为智者所呵责的,这些在刹帝利中也可见于某些人。瓦些他,婆罗门中也……瓦些他,吠舍中也……瓦些他,首陀罗中也有某些人是杀生者、不与取者、欲邪行者、妄语者、两舌者、粗恶语者、杂秽语者、贪婪者、有嗔恨心者、邪见者。如是,瓦些他,这些法是不善的、被称为不善的……黑的、有黑果报的,为智者所呵责的;这些在首陀罗中也可见于某些人。
‘‘Khattiyopi kho, vāseṭṭha, idhekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu abyāpannacitto, sammādiṭṭhī. Iti kho, vāseṭṭha, yeme dhammā kusalā kusalasaṅkhātā anavajjā anavajjasaṅkhātā sevitabbā sevitabbasaṅkhātā alamariyā alamariyasaṅkhātā sukkā sukkavipākā viññuppasatthā, khattiyepi te idhekacce sandissanti. Brāhmaṇopi kho, vāseṭṭha…pe… vessopi kho, vāseṭṭha…pe… suddopi kho, vāseṭṭha, idhekacco pāṇātipātā paṭivirato hoti…pe… anabhijjhālu , abyāpannacitto, sammādiṭṭhī. Iti kho, vāseṭṭha, yeme dhammā kusalā kusalasaṅkhātā anavajjā anavajjasaṅkhātā sevitabbā sevitabbasaṅkhātā alamariyā alamariyasaṅkhātā sukkā sukkavipākā viññuppasatthā; suddepi te idhekacce sandissanti.
「瓦些他,刹帝利中也有某些人离杀生、离不与取、离欲邪行、离妄语、离两舌、离粗恶语、离杂秽语、不贪婪、无嗔恨心、正见者。如是,瓦些他,这些法是善的、被称为善的,无罪的、被称为无罪的,应亲近的、被称为应亲近的,圣者的、被称为圣者的,白净的、有白净果报的,为智者所赞叹的,这些在刹帝利中也可见于某些人。瓦些他,婆罗门中也……瓦些他,吠舍中也……瓦些他,首陀罗中也有某些人离杀生……不贪婪、无嗔恨心、正见者。如是,瓦些他,这些法是善的、被称为善的,无罪的、被称为无罪的,应亲近的、被称为应亲近的,圣者的、被称为圣者的,白净的、有白净果报的,为智者所赞叹的;这些在首陀罗中也可见于某些人。
§116
‘‘Imesu kho, vāseṭṭha, catūsu vaṇṇesu evaṃ ubhayavokiṇṇesu vattamānesu kaṇhasukkesu dhammesu viññugarahitesu ceva viññuppasatthesu ca yadettha brāhmaṇā 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 brahmadāyādā’ti. Taṃ tesaṃ viññū nānujānanti. Taṃ kissa hetu? Imesañhi, vāseṭṭha, catunnaṃ vaṇṇānaṃ yo hoti bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, so nesaṃ aggamakkhāyati dhammeneva, no adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ, diṭṭhe ceva dhamme abhisamparāyañca .
「瓦些他,在这四种种姓中,当黑与白的诸法如此混杂地存在,既有为智者所呵责的,也有为智者所赞叹的时,那些婆罗门这样说:『婆罗门是最胜的种姓,其他种姓是低劣的;婆罗门是白净的种姓,其他种姓是黑暗的;只有婆罗门才清净,非婆罗门则不然;婆罗门是梵天的儿子,从口所生,由梵天所生,由梵天所造,梵天的继承者。』智者不认可他们这样说。那是什么原因呢?瓦些他,因为在这四种种姓中,若有比库是阿拉汉、诸漏已尽、梵行已立、应作已作、已放下重担、已达到自己的目的、有结已尽、以正智而解脱者,他以法而非以非法被宣称为他们中的最上者。瓦些他,法在世间中是最胜的,无论现法或来世。
§117
‘‘Tadamināpetaṃ, vāseṭṭha, pariyāyena veditabbaṃ, yathā dhammova seṭṭho janetasmiṃ, diṭṭhe ceva dhamme abhisamparāyañca.
「瓦些他,以此理趣也应当了知,法确实是世间中最胜的,无论现法或来世。
‘‘Jānāti kho , vāseṭṭha, rājā pasenadi kosalo – ‘samaṇo gotamo anantarā sakyakulā pabbajito’ti. Sakyā kho pana, vāseṭṭha, rañño pasenadissa kosalassa anuyuttā bhavanti. Karonti kho, vāseṭṭha, sakyā raññe pasenadimhi kosale nipaccakāraṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ. Iti kho, vāseṭṭha, yaṃ karonti sakyā raññe pasenadimhi kosale nipaccakāraṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ, karoti taṃ rājā pasenadi kosalo tathāgate nipaccakāraṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ, na naṃ ‘sujāto samaṇo gotamo, dujjātohamasmi. Balavā samaṇo gotamo, dubbalohamasmi. Pāsādiko samaṇo gotamo, dubbaṇṇohamasmi. Mahesakkho samaṇo gotamo, appesakkhohamasmī’ti. Atha kho naṃ dhammaṃyeva sakkaronto dhammaṃ garuṃ karonto dhammaṃ mānento dhammaṃ pūjento dhammaṃ apacāyamāno evaṃ rājā pasenadi kosalo tathāgate nipaccakāraṃ karoti, abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ. Imināpi kho etaṃ, vāseṭṭha, pariyāyena veditabbaṃ, yathā dhammova seṭṭho janetasmiṃ, diṭṭhe ceva dhamme abhisamparāyañca.
「瓦些塔,国萨拉国的巴些那地王知道:『沙门果德玛从释迦族出家。』瓦些塔,释迦族是国萨拉国巴些那地王的臣属。瓦些塔,释迦族对国萨拉国的巴些那地王行礼敬、问讯、起迎、合掌、恭敬的行为。瓦些塔,如此,释迦族对国萨拉国的巴些那地王所行的礼敬、问讯、起迎、合掌、恭敬的行为,国萨拉国的巴些那地王对如来也行礼敬、问讯、起迎、合掌、恭敬的行为,并非『沙门果德玛是善生者,我是恶生者;沙门果德玛有力,我无力;沙门果德玛端正,我丑陋;沙门果德玛有大威力,我少威力』。而是他恭敬法、尊重法、尊敬法、礼敬法、尊崇法,如此国萨拉国的巴些那地王对如来行礼敬、问讯、起迎、合掌、恭敬的行为。瓦些塔,以此道理也应当了知,法在人中确实是最胜的,无论在现法或来世。」
§118
‘‘Tumhe khvattha, vāseṭṭha, nānājaccā nānānāmā nānāgottā nānākulā agārasmā anagāriyaṃ pabbajitā. ‘Ke tumhe’ti – puṭṭhā samānā ‘samaṇā sakyaputtiyāmhā’ti – paṭijānātha. Yassa kho panassa, vāseṭṭha, tathāgate saddhā niviṭṭhā mūlajātā patiṭṭhitā daḷhā asaṃhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, tassetaṃ kallaṃ vacanāya – ‘bhagavatomhi putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo’ti. Taṃ kissa hetu? Tathāgatassa hetaṃ, vāseṭṭha, adhivacanaṃ ‘dhammakāyo’ itipi, ‘brahmakāyo’ itipi, ‘dhammabhūto’ itipi, ‘brahmabhūto’ itipi.
「瓦些塔,你们是不同生、不同名、不同姓、不同家族,从家出家成为非家。当被问『你们是谁』时,你们回答『我们是释迦子沙门』。瓦些塔,凡对如来具有信,已根植、已确立、坚固、不能被沙门、婆罗门、天、魔、梵天或世间任何人动摇者,他适合说:『我是世尊的儿子,从口所生,从法所生,由法所造,法的继承者。』那是什么原因?瓦些塔,这是如来的同义语:『法身』、『梵身』、『法成者』、『梵成者』。」
§119
‘‘Hoti kho so, vāseṭṭha, samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko saṃvaṭṭati. Saṃvaṭṭamāne loke yebhuyyena sattā ābhassarasaṃvattanikā honti. Te tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti.
「瓦些塔,有时,经过长久时期之后,此世间收缩。当世间收缩时,众生大多生于光音天。他们在那里是意生的,以喜为食,自身发光,在空中行走,住于荣耀,长久地住立很长时间。」
‘‘Hoti kho so, vāseṭṭha, samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko vivaṭṭati. Vivaṭṭamāne loke yebhuyyena sattā ābhassarakāyā cavitvā itthattaṃ āgacchanti. Tedha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti.
「瓦些塔,有时,经过长久时期之后,此世间扩展。当世间扩展时,众生大多从光音天死后来到此处。他们在此是意生的,以喜为食,自身发光,在空中行走,住于荣耀,长久地住立很长时间。」
Rasapathavipātubhāvo味地出现
§120
‘‘Ekodakībhūtaṃ kho pana, vāseṭṭha, tena samayena hoti andhakāro andhakāratimisā . Na candimasūriyā paññāyanti, na nakkhattāni tārakarūpāni paññāyanti, na rattindivā paññāyanti, na māsaḍḍhamāsā paññāyanti, na utusaṃvaccharā paññāyanti , na itthipumā paññāyanti, sattā sattātveva saṅkhyaṃ gacchanti. Atha kho tesaṃ, vāseṭṭha, sattānaṃ kadāci karahaci dīghassa addhuno accayena rasapathavī udakasmiṃ samatani ; seyyathāpi nāma payaso tattassa nibbāyamānassa upari santānakaṃ hoti, evameva pāturahosi. Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā, seyyathāpi nāma sampannaṃ vā sappi sampannaṃ vā navanītaṃ evaṃvaṇṇā ahosi. Seyyathāpi nāma khuddamadhuṃ aneḷakaṃ , evamassādā ahosi. Atha kho, vāseṭṭha, aññataro satto lolajātiko – ‘ambho, kimevidaṃ bhavissatī’ti rasapathaviṃ aṅguliyā sāyi. Tassa rasapathaviṃ aṅguliyā sāyato acchādesi, taṇhā cassa okkami. Aññepi kho, vāseṭṭha, sattā tassa sattassa diṭṭhānugatiṃ āpajjamānā rasapathaviṃ aṅguliyā sāyiṃsu. Tesaṃ rasapathaviṃ aṅguliyā sāyataṃ acchādesi, taṇhā ca tesaṃ okkami.
「瓦些塔,那时成为一片水域,是黑暗、黑暗幽冥。日月不显现,星宿星辰不显现,昼夜不显现,月半月不显现,季节年岁不显现,女男不显现,众生只被算作众生。瓦些塔,那时,经过长久时期之后,地味在水中浮现;犹如热牛奶冷却时,上面形成薄膜,如此出现。它具足色、具足香、具足味,犹如纯熟的酥油或纯熟的生酥那样的颜色。犹如纯蜜无蜡,那样的美味。瓦些塔,那时,某个贪婪性的众生说:『哎呀,这会是什么呢?』用指头尝了地味。当他用指头尝地味时,它使他喜欢,渴爱进入了他。瓦些塔,其他众生也随学那个众生的所见,用指头尝地味。当他们用指头尝地味时,它使他们喜欢,渴爱进入了他们。」
Candimasūriyādipātubhāvo月日等出现
§121
‘‘Atha kho te, vāseṭṭha, sattā rasapathaviṃ hatthehi āluppakārakaṃ upakkamiṃsu paribhuñjituṃ. Yato kho te , vāseṭṭha, sattā rasapathaviṃ hatthehi āluppakārakaṃ upakkamiṃsu paribhuñjituṃ. Atha tesaṃ sattānaṃ sayaṃpabhā antaradhāyi. Sayaṃpabhāya antarahitāya candimasūriyā pāturahesuṃ. Candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pāturahesuṃ. Nakkhattesu tārakarūpesu pātubhūtesu rattindivā paññāyiṃsu. Rattindivesu paññāyamānesu māsaḍḍhamāsā paññāyiṃsu. Māsaḍḍhamāsesu paññāyamānesu utusaṃvaccharā paññāyiṃsu. Ettāvatā kho , vāseṭṭha, ayaṃ loko puna vivaṭṭo hoti.
「瓦些塔,那时,那些众生开始用手抓取地味来享用。瓦些塔,当那些众生开始用手抓取地味来享用时,那时那些众生的自身光明消失了。当自身光明消失时,日月出现了。当日月出现时,星宿星辰出现了。当星宿星辰出现时,昼夜显现了。当昼夜显现时,月半月显现了。当月半月显现时,季节年岁显现了。瓦些塔,到此程度,此世间再次扩展了。」
§122
‘‘Atha kho te, vāseṭṭha, sattā rasapathaviṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu. Yathā yathā kho te, vāseṭṭha, sattā rasapathaviṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu, tathā tathā tesaṃ sattānaṃ (rasapathaviṃ paribhuñjantānaṃ) kharattañceva kāyasmiṃ okkami, vaṇṇavevaṇṇatā ca paññāyittha. Ekidaṃ sattā vaṇṇavanto honti, ekidaṃ sattā dubbaṇṇā. Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti – ‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti. Tesaṃ vaṇṇātimānapaccayā mānātimānajātikānaṃ rasapathavī antaradhāyi. Rasāya pathaviyā antarahitāya sannipatiṃsu. Sannipatitvā anutthuniṃsu – ‘aho rasaṃ, aho rasa’nti! Tadetarahipi manussā kañcideva surasaṃ labhitvā evamāhaṃsu – ‘aho rasaṃ, aho rasa’nti! Tadeva porāṇaṃ aggaññaṃ akkharaṃ anusaranti, na tvevassa atthaṃ ājānanti.
「瓦些塔,那时,那些众生享用地味,以它为食,以它为食物,长久地住立很长时间。瓦些塔,那些众生享用地味,以它为食,以它为食物,长久地住立很长时间,如此如此,那些众生(享用地味者)的身体变得粗糙,色与色的差别显现了。有些众生是美色的,有些众生是丑陋的。在那里,那些美色的众生轻视丑陋的众生:『我们比这些更美色,这些比我们更丑陋。』由于他们的色慢之缘,由于傲慢性,地味消失了。当地味消失时,他们聚集。聚集后悲叹:『啊,味!啊,味!』现在人们得到某种美味时也这样说:『啊,味!啊,味!』他们只是随顺那古老的最初的言语,但不了知其意义。」
Bhūmipappaṭakapātubhāvo地饼出现
§123
‘‘Atha kho tesaṃ, vāseṭṭha, sattānaṃ rasāya pathaviyā antarahitāya bhūmipappaṭako pāturahosi. Seyyathāpi nāma ahicchattako, evameva pāturahosi. So ahosi vaṇṇasampanno gandhasampanno rasasampanno, seyyathāpi nāma sampannaṃ vā sappi sampannaṃ vā navanītaṃ evaṃvaṇṇo ahosi. Seyyathāpi nāma khuddamadhuṃ aneḷakaṃ, evamassādo ahosi.
「瓦些塔,那时,当那些众生的地味消失后,地饼出现了。犹如蕈菌,如此出现了。它具足色、具足香、具足味,犹如纯熟的酥油或纯熟的生酥那样的颜色。犹如纯蜜无蜡,那样的美味。」
‘‘Atha kho te, vāseṭṭha, sattā bhūmipappaṭakaṃ upakkamiṃsu paribhuñjituṃ. Te taṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu. Yathā yathā kho te, vāseṭṭha, sattā bhūmipappaṭakaṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu, tathā tathā tesaṃ sattānaṃ bhiyyoso mattāya kharattañceva kāyasmiṃ okkami, vaṇṇavevaṇṇatā ca paññāyittha. Ekidaṃ sattā vaṇṇavanto honti, ekidaṃ sattā dubbaṇṇā. Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti – ‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti. Tesaṃ vaṇṇātimānapaccayā mānātimānajātikānaṃ bhūmipappaṭako antaradhāyi.
「瓦些塔,那时,那些众生开始食用地饼。他们食用它,以它为食,以它为粮,住了很长久的时间。瓦些塔,当那些众生食用地饼,以它为食,以它为粮,住了很长久的时间时,那些众生的身体就更加粗糙,并且出现了色的差别。有些众生变得美丽,有些众生变得丑陋。在那里,那些美丽的众生轻蔑那些丑陋的众生:『我们比他们更美丽,他们比我们更丑陋。』由于他们因色而轻蔑,因慢而轻蔑的缘故,地饼消失了。」
Padālatāpātubhāvo蔓藤出现
§124
‘‘Bhūmipappaṭake antarahite padālatā pāturahosi, seyyathāpi nāma kalambukā , evameva pāturahosi. Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā, seyyathāpi nāma sampannaṃ vā sappi sampannaṃ vā navanītaṃ evaṃvaṇṇā ahosi. Seyyathāpi nāma khuddamadhuṃ aneḷakaṃ, evamassādā ahosi.
「地饼消失后,地蕈出现了,犹如蘑菇一般出现了。它具足色、具足香、具足味,犹如纯熟的酥或纯熟的生酥那样的色。犹如纯蜜无蜡一般,它是那样的美味。」
‘‘Atha kho te, vāseṭṭha, sattā padālataṃ upakkamiṃsu paribhuñjituṃ. Te taṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu. Yathā yathā kho te, vāseṭṭha, sattā padālataṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu, tathā tathā tesaṃ sattānaṃ bhiyyosomattāya kharattañceva kāyasmiṃ okkami, vaṇṇavevaṇṇatā ca paññāyittha. Ekidaṃ sattā vaṇṇavanto honti, ekidaṃ sattā dubbaṇṇā. Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti – ‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti. Tesaṃ vaṇṇātimānapaccayā mānātimānajātikānaṃ padālatā antaradhāyi.
「瓦些塔,那时,那些众生开始食用地蕈。他们食用它,以它为食,以它为粮,住了很长久的时间。瓦些塔,当那些众生食用地蕈,以它为食,以它为粮,住了很长久的时间时,那些众生的身体就更加粗糙,并且出现了色的差别。有些众生变得美丽,有些众生变得丑陋。在那里,那些美丽的众生轻蔑那些丑陋的众生:『我们比他们更美丽,他们比我们更丑陋。』由于他们因色而轻蔑,因慢而轻蔑的缘故,地蕈消失了。」
‘‘Padālatāya antarahitāya sannipatiṃsu. Sannipatitvā anutthuniṃsu – ‘ahu vata no, ahāyi vata no padālatā’ti! Tadetarahipi manussā kenaci dukkhadhammena phuṭṭhā evamāhaṃsu – ‘ahu vata no, ahāyi vata no’ti! Tadeva porāṇaṃ aggaññaṃ akkharaṃ anusaranti, na tvevassa atthaṃ ājānanti.
「地蕈消失后,他们聚集在一起。聚集后,他们悲叹:『啊,我们失去了!啊,我们失去了地蕈!』即使现在,人们被某种苦法触恼时也这样说:『啊,我们失去了!啊,我们失去了!』他们只是随顺那古老的、最初的言辞,却不了解它的意义。」
Akaṭṭhapākasālipātubhāvo自然稻出现
§125
‘‘Atha kho tesaṃ, vāseṭṭha, sattānaṃ padālatāya antarahitāya akaṭṭhapāko sāli pāturahosi akaṇo athuso suddho sugandho taṇḍulapphalo. Yaṃ taṃ sāyaṃ sāyamāsāya āharanti, pāto taṃ hoti pakkaṃ paṭivirūḷhaṃ. Yaṃ taṃ pāto pātarāsāya āharanti, sāyaṃ taṃ hoti pakkaṃ paṭivirūḷhaṃ; nāpadānaṃ paññāyati. Atha kho te, vāseṭṭha, sattā akaṭṭhapākaṃ sāliṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu.
「瓦些塔,那时,当那些众生的地蕈消失后,无耕耘的稻谷出现了,无壳无糠,清净,有香,米粒成熟。他们傍晚为晚餐取来的,到早晨就成熟、长出来了。他们早晨为早餐取来的,到傍晚就成熟、长出来了;看不到收割的痕迹。瓦些塔,那时,那些众生食用无耕耘的稻谷,以它为食,以它为粮,住了很长久的时间。」
Itthipurisaliṅgapātubhāvo女男相出现
§126
‘‘Yathā yathā kho te, vāseṭṭha, sattā akaṭṭhapākaṃ sāliṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu, tathā tathā tesaṃ sattānaṃ bhiyyosomattāya kharattañceva kāyasmiṃ okkami, vaṇṇavevaṇṇatā ca paññāyittha, itthiyā ca itthiliṅgaṃ pāturahosi purisassa ca purisaliṅgaṃ. Itthī ca purisaṃ ativelaṃ upanijjhāyati puriso ca itthiṃ. Tesaṃ ativelaṃ aññamaññaṃ upanijjhāyataṃ sārāgo udapādi, pariḷāho kāyasmiṃ okkami. Te pariḷāhapaccayā methunaṃ dhammaṃ paṭiseviṃsu.
「瓦些塔,当那些众生食用无耕耘的稻谷,以它为食,以它为粮,住了很长久的时间时,那些众生的身体就更加粗糙,并且出现了色的差别,女性出现了女性的特征,男性出现了男性的特征。女性过度地凝视男性,男性过度地凝视女性。当他们过度地互相凝视时,贪欲生起了,热恼进入了身体。由于热恼的缘故,他们行淫欲法。」
‘‘Ye kho pana te, vāseṭṭha, tena samayena sattā passanti methunaṃ dhammaṃ paṭisevante, aññe paṃsuṃ khipanti, aññe seṭṭhiṃ khipanti , aññe gomayaṃ khipanti – ‘nassa asuci , nassa asucī’ti. ‘Kathañhi nāma satto sattassa evarūpaṃ karissatī’ti! Tadetarahipi manussā ekaccesu janapadesu vadhuyā nibbuyhamānāya aññe paṃsuṃ khipanti, aññe seṭṭhiṃ khipanti, aññe gomayaṃ khipanti. Tadeva porāṇaṃ aggaññaṃ akkharaṃ anusaranti, na tvevassa atthaṃ ājānanti.
「瓦些塔,那时,那些众生看见行淫欲法的人,有些人投掷尘土,有些人投掷灰,有些人投掷牛粪:『须跋者灭亡!须跋者灭亡!众生怎么会对众生做这样的事呢?』即使现在,在某些地方,当新娘被带出时,有些人投掷尘土,有些人投掷灰,有些人投掷牛粪。他们只是随顺那古老的、最初的言辞,却不了解它的意义。」
Methunadhammasamācāro行淫法
§127
‘‘Adhammasammataṃ kho pana , vāseṭṭha, tena samayena hoti, tadetarahi dhammasammataṃ. Ye kho pana, vāseṭṭha, tena samayena sattā methunaṃ dhammaṃ paṭisevanti, te māsampi dvemāsampi na labhanti gāmaṃ vā nigamaṃ vā pavisituṃ. Yato kho te, vāseṭṭha, sattā tasmiṃ asaddhamme ativelaṃ pātabyataṃ āpajjiṃsu. Atha agārāni upakkamiṃsu kātuṃ tasseva asaddhammassa paṭicchādanatthaṃ. Atha kho, vāseṭṭha, aññatarassa sattassa alasajātikassa etadahosi – ‘ambho, kimevāhaṃ vihaññāmi sāliṃ āharanto sāyaṃ sāyamāsāya pāto pātarāsāya! Yaṃnūnāhaṃ sāliṃ āhareyyaṃ sakiṃdeva sāyapātarāsāyā’ti !
「瓦些塔,那时被认为是非法的,现在却被认为是如法的。瓦些塔,那时,那些行淫欲法的众生,一个月或两个月都不能进入村或镇。瓦些塔,当那些众生在那非法中过度地陷入堕落时,他们开始建造房屋,为了遮蔽那非法。瓦些塔,那时,某个懒惰性的众生这样想:『哎呀,我何必辛苦地傍晚为晚餐、早晨为早餐取稻谷呢!我何不一次就取来傍晚和早晨餐食的稻谷呢!』」
‘‘Atha kho so, vāseṭṭha, satto sāliṃ āhāsi sakiṃdeva sāyapātarāsāya. Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; upasaṅkamitvā taṃ sattaṃ etadavoca – ‘ehi, bho satta, sālāhāraṃ gamissāmā’ti. ‘Alaṃ, bho satta, āhato me sāli sakiṃdeva sāyapātarāsāyā’ti. Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṃ āpajjamāno sāliṃ āhāsi sakiṃdeva dvīhāya. ‘Evampi kira, bho, sādhū’ti.
「瓦些塔,那时,那位有情一次取了供早晚两餐的稻米。瓦些塔,那时,另一位有情去到那位有情处;去到后,对那位有情这样说:『来吧,贤友有情,我们去取稻米吧。』『够了,贤友有情,我已一次取了供早晚两餐的稻米。』瓦些塔,那时,那位有情随学那位有情所见,一次取了供两天的稻米。『贤友,这样做确实很好。』」
‘‘Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; upasaṅkamitvā taṃ sattaṃ etadavoca – ‘ehi, bho satta, sālāhāraṃ gamissāmā’ti. ‘Alaṃ, bho satta, āhato me sāli sakiṃdeva dvīhāyā’ti. Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṃ āpajjamāno sāliṃ āhāsi sakiṃdeva catūhāya, ‘evampi kira, bho, sādhū’ti.
「瓦些塔,那时,另一位有情去到那位有情处;去到后,对那位有情这样说:『来吧,贤友有情,我们去取稻米吧。』『够了,贤友有情,我已一次取了供两天的稻米。』瓦些塔,那时,那位有情随学那位有情所见,一次取了供四天的稻米,『贤友,这样做确实很好。』」
‘‘Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; upasaṅkamitvā taṃ sattaṃ etadavoca – ‘ehi, bho satta, sālāhāraṃ gamissāmā’ti. ‘Alaṃ, bho satta, āhato me sāli sakideva catūhāyā’ti. Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṃ āpajjamāno sāliṃ āhāsi sakideva aṭṭhāhāya, ‘evampi kira, bho, sādhū’ti.
「瓦些塔,那时,另一位有情去到那位有情处;去到后,对那位有情这样说:『来吧,贤友有情,我们去取稻米吧。』『够了,贤友有情,我已一次取了供四天的稻米。』瓦些塔,那时,那位有情随学那位有情所见,一次取了供八天的稻米,『贤友,这样做确实很好。』」
‘‘Yato kho te, vāseṭṭha, sattā sannidhikārakaṃ sāliṃ upakkamiṃsu paribhuñjituṃ. Atha kaṇopi taṇḍulaṃ pariyonandhi, thusopi taṇḍulaṃ pariyonandhi; lūnampi nappaṭivirūḷhaṃ , apadānaṃ paññāyittha, saṇḍasaṇḍā sālayo aṭṭhaṃsu.
「瓦些塔,当那些有情开始储藏稻米来食用时,那时,糠壳包裹了米粒,谷皮包裹了米粒;割了也不再生长,割痕显现了,稻丛成堆地站立着。」
Sālivibhāgo稻米分配
§128
‘‘Atha kho te, vāseṭṭha, sattā sannipatiṃsu, sannipatitvā anutthuniṃsu – ‘pāpakā vata, bho, dhammā sattesu pātubhūtā. Mayañhi pubbe manomayā ahumhā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino, ciraṃ dīghamaddhānaṃ aṭṭhamhā. Tesaṃ no amhākaṃ kadāci karahaci dīghassa addhuno accayena rasapathavī udakasmiṃ samatani. Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā. Te mayaṃ rasapathaviṃ hatthehi āluppakārakaṃ upakkamimha paribhuñjituṃ, tesaṃ no rasapathaviṃ hatthehi āluppakārakaṃ upakkamataṃ paribhuñjituṃ sayaṃpabhā antaradhāyi. Sayaṃpabhāya antarahitāya candimasūriyā pāturahesuṃ, candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pāturahesuṃ, nakkhattesu tārakarūpesu pātubhūtesu rattindivā paññāyiṃsu, rattindivesu paññāyamānesu māsaḍḍhamāsā paññāyiṃsu. Māsaḍḍhamāsesu paññāyamānesu utusaṃvaccharā paññāyiṃsu. Te mayaṃ rasapathaviṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhamhā. Tesaṃ no pāpakānaṃyeva akusalānaṃ dhammānaṃ pātubhāvā rasapathavī antaradhāyi. Rasapathaviyā antarahitāya bhūmipappaṭako pāturahosi. So ahosi vaṇṇasampanno gandhasampanno rasasampanno. Te mayaṃ bhūmipappaṭakaṃ upakkamimha paribhuñjituṃ. Te mayaṃ taṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhamhā. Tesaṃ no pāpakānaṃyeva akusalānaṃ dhammānaṃ pātubhāvā bhūmipappaṭako antaradhāyi. Bhūmipappaṭake antarahite padālatā pāturahosi. Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā. Te mayaṃ padālataṃ upakkamimha paribhuñjituṃ. Te mayaṃ taṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhamhā. Tesaṃ no pāpakānaṃyeva akusalānaṃ dhammānaṃ pātubhāvā padālatā antaradhāyi. Padālatāya antarahitāya akaṭṭhapāko sāli pāturahosi akaṇo athuso suddho sugandho taṇḍulapphalo. Yaṃ taṃ sāyaṃ sāyamāsāya āharāma, pāto taṃ hoti pakkaṃ paṭivirūḷhaṃ. Yaṃ taṃ pāto pātarāsāya āharāma, sāyaṃ taṃ hoti pakkaṃ paṭivirūḷhaṃ. Nāpadānaṃ paññāyittha. Te mayaṃ akaṭṭhapākaṃ sāliṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhamhā. Tesaṃ no pāpakānaṃyeva akusalānaṃ dhammānaṃ pātubhāvā kaṇopi taṇḍulaṃ pariyonandhi, thusopi taṇḍulaṃ pariyonandhi, lūnampi nappaṭivirūḷhaṃ, apadānaṃ paññāyittha, saṇḍasaṇḍā sālayo ṭhitā. Yaṃnūna mayaṃ sāliṃ vibhajeyyāma, mariyādaṃ ṭhapeyyāmā’ti! Atha kho te, vāseṭṭha, sattā sāliṃ vibhajiṃsu, mariyādaṃ ṭhapesuṃ.
「瓦些塔,那时,那些有情聚集在一起,聚集后悲叹:『诸贤友,恶法确实在有情中出现了。我们以前是意生的,以喜为食,自身发光,在空中行走,住于美妙,长久地住了很长时间。对我们那些来说,经过很长时间后,地味在水中浮现。它具足色、具足香、具足味。我们开始用手抓取地味来食用,当我们用手抓取地味来食用时,自身光明消失了。自身光明消失后,日月出现了,日月出现后,星宿星辰出现了,星宿星辰出现后,昼夜被了知了,昼夜被了知后,半月月份被了知了。半月月份被了知后,季节年岁被了知了。我们食用地味,以它为食,以它为粮,长久地住了很长时间。由于恶的不善法的出现,地味消失了。地味消失后,地饼出现了。它具足色、具足香、具足味。我们开始食用地饼。我们食用它,以它为食,以它为粮,长久地住了很长时间。由于恶的不善法的出现,地饼消失了。地饼消失后,蔓藤出现了。它具足色、具足香、具足味。我们开始食用蔓藤。我们食用它,以它为食,以它为粮,长久地住了很长时间。由于恶的不善法的出现,蔓藤消失了。蔓藤消失后,无需耕种的稻米出现了,无糠无壳,清净,有香,米粒成熟。我们傍晚为晚餐所取的,早晨它已成熟再生长。我们早晨为早餐所取的,傍晚它已成熟再生长。割痕不显现。我们食用无需耕种的稻米,以它为食,以它为粮,长久地住了很长时间。由于恶的不善法的出现,糠壳包裹了米粒,谷皮包裹了米粒,割了也不再生长,割痕显现了,稻丛成堆地站立着。现在我们应该分配稻米,设立界限!』瓦些塔,那时,那些有情分配了稻米,设立了界限。」
§129
‘‘Atha kho, vāseṭṭha, aññataro satto lolajātiko sakaṃ bhāgaṃ parirakkhanto aññataraṃ bhāgaṃ adinnaṃ ādiyitvā paribhuñji. Tamenaṃ aggahesuṃ, gahetvā etadavocuṃ – ‘pāpakaṃ vata, bho satta, karosi, yatra hi nāma sakaṃ bhāgaṃ parirakkhanto aññataraṃ bhāgaṃ adinnaṃ ādiyitvā paribhuñjasi. Māssu, bho satta, punapi evarūpamakāsī’ti. ‘Evaṃ, bho’ti kho, vāseṭṭha, so satto tesaṃ sattānaṃ paccassosi. Dutiyampi kho, vāseṭṭha, so satto…pe… tatiyampi kho, vāseṭṭha, so satto sakaṃ bhāgaṃ parirakkhanto aññataraṃ bhāgaṃ adinnaṃ ādiyitvā paribhuñji. Tamenaṃ aggahesuṃ, gahetvā etadavocuṃ – ‘pāpakaṃ vata, bho satta, karosi, yatra hi nāma sakaṃ bhāgaṃ parirakkhanto aññataraṃ bhāgaṃ adinnaṃ ādiyitvā paribhuñjasi. Māssu, bho satta, punapi evarūpamakāsī’ti. Aññe pāṇinā pahariṃsu, aññe leḍḍunā pahariṃsu, aññe daṇḍena pahariṃsu. Tadagge kho, vāseṭṭha, adinnādānaṃ paññāyati, garahā paññāyati, musāvādo paññāyati, daṇḍādānaṃ paññāyati.
「瓦些塔,那时,某位贪婪本性的有情守护自己的份额后,拿取了另一份未给予的而食用。他们抓住他,抓住后对他这样说:『贤友有情,你确实做了恶事,因为你守护自己的份额后,拿取了另一份未给予的而食用。贤友有情,不要再做这样的事了!』『是的,贤友。』瓦些塔,那位有情答应了那些有情。瓦些塔,第二次,那位有情……(中略)……瓦些塔,第三次,那位有情守护自己的份额后,拿取了另一份未给予的而食用。他们抓住他,抓住后对他这样说:『贤友有情,你确实做了恶事,因为你守护自己的份额后,拿取了另一份未给予的而食用。贤友有情,不要再做这样的事了!』有些人用手打他,有些人用土块打他,有些人用棍棒打他。瓦些塔,从那时起,不与取被了知,责备被了知,妄语被了知,拿取棍棒被了知。」
Mahāsammatarājā大选王
§130
‘‘Atha kho te, vāseṭṭha, sattā sannipatiṃsu, sannipatitvā anutthuniṃsu – ‘pāpakā vata bho dhammā sattesu pātubhūtā, yatra hi nāma adinnādānaṃ paññāyissati, garahā paññāyissati, musāvādo paññāyissati, daṇḍādānaṃ paññāyissati. Yaṃnūna mayaṃ ekaṃ sattaṃ sammanneyyāma, yo no sammā khīyitabbaṃ khīyeyya, sammā garahitabbaṃ garaheyya, sammā pabbājetabbaṃ pabbājeyya. Mayaṃ panassa sālīnaṃ bhāgaṃ anuppadassāmā’ti.
「瓦些塔,那时,那些有情聚集在一起,聚集后悲叹:『诸贤友,恶法确实在有情中出现了,因为不与取将被了知,责备将被了知,妄语将被了知,拿取棍棒将被了知。现在我们应该选举一位有情,他应正当地责备应被责备者,正当地责难应被责难者,正当地驱逐应被驱逐者。我们将给他一份稻米。』」
‘‘Atha kho te, vāseṭṭha, sattā yo nesaṃ satto abhirūpataro ca dassanīyataro ca pāsādikataro ca mahesakkhataro ca taṃ sattaṃ upasaṅkamitvā etadavocuṃ – ‘ehi, bho satta, sammā khīyitabbaṃ khīya, sammā garahitabbaṃ garaha, sammā pabbājetabbaṃ pabbājehi. Mayaṃ pana te sālīnaṃ bhāgaṃ anuppadassāmā’ti. ‘Evaṃ, bho’ti kho, vāseṭṭha, so satto tesaṃ sattānaṃ paṭissuṇitvā sammā khīyitabbaṃ khīyi, sammā garahitabbaṃ garahi, sammā pabbājetabbaṃ pabbājesi. Te panassa sālīnaṃ bhāgaṃ anuppadaṃsu.
「瓦些塔,那时,那些有情去到他们当中最端正、最好看、最悦意、最有大威力的那位有情处,去到后对他这样说:『来吧,贤友有情,正当地责备应被责备者,正当地责难应被责难者,正当地驱逐应被驱逐者。我们将给你一份稻米。』『是的,贤友。』瓦些塔,那位有情答应了那些有情后,正当地责备了应被责备者,正当地责难了应被责难者,正当地驱逐了应被驱逐者。他们给了他一份稻米。」
§131
‘‘Mahājanasammatoti kho, vāseṭṭha, ‘mahāsammato, mahāsammato’ tveva paṭhamaṃ akkharaṃ upanibbattaṃ. Khettānaṃ adhipatīti kho, vāseṭṭha, ‘khattiyo, khattiyo’ tveva dutiyaṃ akkharaṃ upanibbattaṃ. Dhammena pare rañjetīti kho, vāseṭṭha, ‘rājā, rājā’ tveva tatiyaṃ akkharaṃ upanibbattaṃ. Iti kho, vāseṭṭha, evametassa khattiyamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṃyeva sattānaṃ, anaññesaṃ. Sadisānaṃyeva, no asadisānaṃ. Dhammeneva, no adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca.
「瓦些塔,『大众所认可者』,因此『大选者、大选者』这第一个名称产生了。瓦些塔,『诸田的主人』,因此『刹帝利、刹帝利』这第二个名称产生了。瓦些塔,『以法使他人喜悦』,因此『王、王』这第三个名称产生了。如此,瓦些塔,这刹帝利阶层以古老的、最初的名称而产生,就是那些有情的,不是其他的;相同者的,不是不相同的;以法,不是以非法。瓦些塔,法在此世间的人群中,于现法与来世都是最胜的。
Brāhmaṇamaṇḍalaṃ婆罗门圈
§132
‘‘Atha kho tesaṃ, vāseṭṭha, sattānaṃyeva ekaccānaṃ etadahosi – ‘pāpakā vata, bho, dhammā sattesu pātubhūtā, yatra hi nāma adinnādānaṃ paññāyissati, garahā paññāyissati, musāvādo paññāyissati, daṇḍādānaṃ paññāyissati, pabbājanaṃ paññāyissati. Yaṃnūna mayaṃ pāpake akusale dhamme vāheyyāmā’ti. Te pāpake akusale dhamme vāhesuṃ . Pāpake akusale dhamme vāhentīti kho, vāseṭṭha, ‘brāhmaṇā, brāhmaṇā’ tveva paṭhamaṃ akkharaṃ upanibbattaṃ. Te araññāyatane paṇṇakuṭiyo karitvā paṇṇakuṭīsu jhāyanti vītaṅgārā vītadhūmā pannamusalā sāyaṃ sāyamāsāya pāto pātarāsāya gāmanigamarājadhāniyo osaranti ghāsamesamānā . Te ghāsaṃ paṭilabhitvā punadeva araññāyatane paṇṇakuṭīsu jhāyanti. Tamenaṃ manussā disvā evamāhaṃsu – ‘ime kho, bho, sattā araññāyatane paṇṇakuṭiyo karitvā paṇṇakuṭīsu jhāyanti, vītaṅgārā vītadhūmā pannamusalā sāyaṃ sāyamāsāya pāto pātarāsāya gāmanigamarājadhāniyo osaranti ghāsamesamānā. Te ghāsaṃ paṭilabhitvā punadeva araññāyatane paṇṇakuṭīsu jhāyantī’ti, jhāyantīti kho , vāseṭṭha, ‘jhāyakā, jhāyakā’ tveva dutiyaṃ akkharaṃ upanibbattaṃ. Tesaṃyeva kho, vāseṭṭha, sattānaṃ ekacce sattā araññāyatane paṇṇakuṭīsu taṃ jhānaṃ anabhisambhuṇamānā gāmasāmantaṃ nigamasāmantaṃ osaritvā ganthe karontā acchanti. Tamenaṃ manussā disvā evamāhaṃsu – ‘ime kho, bho, sattā araññāyatane paṇṇakuṭīsu taṃ jhānaṃ anabhisambhuṇamānā gāmasāmantaṃ nigamasāmantaṃ osaritvā ganthe karontā acchanti, na dānime jhāyantī’ti. Na dānime jhāyantīti kho, vāseṭṭha, ‘ajjhāyakā ajjhāyakā’ tveva tatiyaṃ akkharaṃ upanibbattaṃ. Hīnasammataṃ kho pana, vāseṭṭha, tena samayena hoti, tadetarahi seṭṭhasammataṃ. Iti kho, vāseṭṭha, evametassa brāhmaṇamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṃyeva sattānaṃ , anaññesaṃ sadisānaṃyeva no asadisānaṃ dhammeneva , no adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca.
「瓦些塔,那时,那些有情中的某些有情这样想:『诸位,恶法确实在有情中出现了,因为不与取被了知,呵责被了知,妄语被了知,执杖被了知,驱逐被了知。我们何不舍弃诸恶不善法呢?』他们舍弃了诸恶不善法。瓦些塔,『舍弃诸恶不善法者』,因此『婆罗门、婆罗门』这第一个名称产生了。他们在林野之地建造叶屋,在叶屋中禅修,无炭火、无烟,舂杵已放下,傍晚为了傍晚食,早晨为了早晨食,下到村、镇、王都寻求食物。他们获得食物后,再回到林野之地的叶屋中禅修。人们见到他们后这样说:『诸位,这些有情在林野之地建造叶屋,在叶屋中禅修,无炭火、无烟,舂杵已放下,傍晚为了傍晚食,早晨为了早晨食,下到村、镇、王都寻求食物。他们获得食物后,再回到林野之地的叶屋中禅修。』瓦些塔,『禅修者』,因此『禅修者、禅修者』这第二个名称产生了。瓦些塔,那些有情中的某些有情,在林野之地的叶屋中不能成就那禅修,下到村边、镇边,编造经典而住。人们见到他们后这样说:『诸位,这些有情在林野之地的叶屋中不能成就那禅修,下到村边、镇边,编造经典而住,现在这些不禅修了。』瓦些塔,『现在这些不禅修者』,因此『诵习者、诵习者』这第三个名称产生了。瓦些塔,在那时被认为是低劣的,而现在被认为是最胜的。如此,瓦些塔,这婆罗门阶层以古老的、最初的名称而产生,就是那些有情的,不是其他的;相同者的,不是不相同的;以法,不是以非法。瓦些塔,法在此世间的人群中,于现法与来世都是最胜的。
Vessamaṇḍalaṃ吠舍圈
§133
‘‘Tesaṃyeva kho, vāseṭṭha, sattānaṃ ekacce sattā methunaṃ dhammaṃ samādāya visukammante payojesuṃ. Methunaṃ dhammaṃ samādāya visukammante payojentīti kho, vāseṭṭha, ‘vessā, vessā’ tveva akkharaṃ upanibbattaṃ. Iti kho, vāseṭṭha, evametassa vessamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaññeva sattānaṃ anaññesaṃ sadisānaṃyeva , no asadisānaṃ, dhammeneva no adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca.
「瓦些塔,那些有情中的某些有情,受持淫法后,从事各种工作。瓦些塔,『受持淫法后从事各种工作者』,因此『吠舍、吠舍』这名称产生了。如此,瓦些塔,这吠舍阶层以古老的、最初的名称而产生,就是那些有情的,不是其他的;相同者的,不是不相同的;以法,不是以非法。瓦些塔,法在此世间的人群中,于现法与来世都是最胜的。
Suddamaṇḍalaṃ首陀罗圈
§134
‘‘Tesaññeva kho, vāseṭṭha, sattānaṃ ye te sattā avasesā te luddācārā khuddācārā ahesuṃ. Luddācārā khuddācārāti kho, vāseṭṭha, ‘suddā, suddā’ tveva akkharaṃ upanibbattaṃ. Iti kho, vāseṭṭha, evametassa suddamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṃyeva sattānaṃ anaññesaṃ, sadisānaṃyeva no asadisānaṃ, dhammeneva, no adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca.
「瓦些塔,那些有情中的那些剩余的有情,是粗野行者、卑劣行者。瓦些塔,『粗野行者、卑劣行者』,因此『首陀罗、首陀罗』这名称产生了。如此,瓦些塔,这首陀罗阶层以古老的、最初的名称而产生,就是那些有情的,不是其他的;相同者的,不是不相同的;以法,不是以非法。瓦些塔,法在此世间的人群中,于现法与来世都是最胜的。
§135
‘‘Ahu kho so, vāseṭṭha, samayo, yaṃ khattiyopi sakaṃ dhammaṃ garahamāno agārasmā anagāriyaṃ pabbajati – ‘samaṇo bhavissāmī’ti. Brāhmaṇopi kho, vāseṭṭha…pe… vessopi kho, vāseṭṭha…pe… suddopi kho, vāseṭṭha, sakaṃ dhammaṃ garahamāno agārasmā anagāriyaṃ pabbajati – ‘samaṇo bhavissāmī’ti. Imehi kho, vāseṭṭha, catūhi maṇḍalehi samaṇamaṇḍalassa abhinibbatti ahosi, tesaṃyeva sattānaṃ anaññesaṃ, sadisānaṃyeva no asadisānaṃ, dhammeneva no adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca.
「瓦些塔,有那样的时候,刹帝利也呵责自己的法后,从在家出家成为非家:『我将成为沙门。』瓦些塔,婆罗门也……吠舍也……瓦些塔,首陀罗也呵责自己的法后,从在家出家成为非家:『我将成为沙门。』瓦些塔,从这四个阶层,沙门阶层产生了,就是那些有情的,不是其他的;相同者的,不是不相同的;以法,不是以非法。瓦些塔,法在此世间的人群中,于现法与来世都是最胜的。
Duccaritādikathā恶行等论
§136
‘‘Khattiyopi kho, vāseṭṭha, kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā micchādiṭṭhiko micchādiṭṭhikammasamādāno micchādiṭṭhikammasamādānahetu kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Brāhmaṇopi kho, vāseṭṭha…pe… vessopi kho, vāseṭṭha… suddopi kho, vāseṭṭha… samaṇopi kho, vāseṭṭha, kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā micchādiṭṭhiko micchādiṭṭhikammasamādāno micchādiṭṭhikammasamādānahetu kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
「瓦些塔,刹帝利也以身行恶行,以语行恶行,以意行恶行,是邪见者,受持邪见业,由于受持邪见业之因,身坏命终后,投生到苦界、恶趣、堕处、地狱。瓦些塔,婆罗门也……吠舍也……瓦些塔,首陀罗也……瓦些塔,沙门也以身行恶行,以语行恶行,以意行恶行,是邪见者,受持邪见业,由于受持邪见业之因,身坏命终后,投生到苦界、恶趣、堕处、地狱。
‘‘Khattiyopi kho, vāseṭṭha, kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā sammādiṭṭhiko sammādiṭṭhikammasamādāno sammādiṭṭhikammasamādānahetu kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Brāhmaṇopi kho, vāseṭṭha…pe… vessopi kho, vāseṭṭha… suddopi kho, vāseṭṭha… samaṇopi kho, vāseṭṭha, kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā sammādiṭṭhiko sammādiṭṭhikammasamādāno sammādiṭṭhikammasamādānahetu kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.
「瓦些塔,刹帝利也以身行善行,以语行善行,以意行善行,是正见者,受持正见业,由于受持正见业之因,身坏命终后,投生到善趣、天界。瓦些塔,婆罗门也……吠舍也……瓦些塔,首陀罗也……瓦些塔,沙门也以身行善行,以语行善行,以意行善行,是正见者,受持正见业,由于受持正见业之因,身坏命终后,投生到善趣、天界。
§137
‘‘Khattiyopi kho, vāseṭṭha, kāyena dvayakārī, vācāya dvayakārī, manasā dvayakārī, vimissadiṭṭhiko vimissadiṭṭhikammasamādāno vimissadiṭṭhikammasamādānahetu kāyassa bhedā paraṃ maraṇā sukhadukkhappaṭisaṃvedī hoti. Brāhmaṇopi kho, vāseṭṭha …pe… vessopi kho, vāseṭṭha… suddopi kho, vāseṭṭha… samaṇopi kho, vāseṭṭha, kāyena dvayakārī , vācāya dvayakārī, manasā dvayakārī, vimissadiṭṭhiko vimissadiṭṭhikammasamādāno vimissadiṭṭhikammasamādānahetu kāyassa bhedā paraṃ maraṇā sukhadukkhappaṭisaṃvedī hoti.
「瓦些塔,刹帝利也以身行两种,以语行两种,以意行两种,是混杂见者,受持混杂见业,由于受持混杂见业之因,身坏命终后,感受苦乐。瓦些塔,婆罗门也……吠舍也……瓦些塔,首陀罗也……瓦些塔,沙门也以身行两种,以语行两种,以意行两种,是混杂见者,受持混杂见业,由于受持混杂见业之因,身坏命终后,感受苦乐。
Bodhipakkhiyabhāvanā菩提分修习
§138
‘‘Khattiyopi kho, vāseṭṭha, kāyena saṃvuto vācāya saṃvuto manasā saṃvuto sattannaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanamanvāya diṭṭheva dhamme parinibbāyati . Brāhmaṇopi kho, vāseṭṭha…pe… vessopi kho vāseṭṭha… suddopi kho, vāseṭṭha … samaṇopi kho, vāseṭṭha, kāyena saṃvuto vācāya saṃvuto manasā saṃvuto sattannaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanamanvāya diṭṭheva dhamme parinibbāyati.
「瓦些塔,刹帝利若身律仪、语律仪、意律仪,依七觉支法的修习,于现法般涅槃。瓦些塔,婆罗门……瓦些塔,吠舍……瓦些塔,首陀罗……瓦些塔,沙门若身律仪、语律仪、意律仪,依七觉支法的修习,于现法般涅槃。」
§139
‘‘Imesañhi, vāseṭṭha, catunnaṃ vaṇṇānaṃ yo hoti bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto so nesaṃ aggamakkhāyati dhammeneva. No adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca.
「瓦些塔,于此四种姓中,若有比库是阿拉汉、漏尽者、已住立梵行、应作已作、已舍重担、已达自己的目的、已尽有结、以正智解脱,他以法而非以非法被称为他们中的最上者。瓦些塔,法在此世间及来世确实是最胜的。」
§140
‘‘Brahmunā pesā, vāseṭṭha, sanaṅkumārena gāthā bhāsitā –
「瓦些塔,梵天沙南咖玛拉说了此偈——」
‘Khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino;
「『刹帝利在人中最胜,彼等依种姓而分;」
Vijjācaraṇasampanno, so seṭṭho devamānuse’ti.
「明行具足者,在天人中最胜。』」
‘‘Sā kho panesā, vāseṭṭha, brahmunā sanaṅkumārena gāthā sugītā, no duggītā. Subhāsitā, no dubbhāsitā. Atthasaṃhitā, no anatthasaṃhitā. Anumatā mayā. Ahampi, vāseṭṭha, evaṃ vadāmi –
「瓦些塔,梵天沙南咖玛拉所说的此偈,善说而非恶说,善语而非恶语,与义相应而非与义不相应,为我所认可。瓦些塔,我也如此说——」
‘Khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino;
「『刹帝利在人中最胜,彼等依种姓而分;」
Vijjācaraṇasampanno, so seṭṭho devamānuse’ti.
「明行具足者,在天人中最胜。』」
Idamavoca bhagavā. Attamanā vāseṭṭhabhāradvājā bhagavato bhāsitaṃ abhinandunti.
世尊说了这些。瓦些塔和婆罗堕阇满意,欢喜世尊所说。
Aggaññasuttaṃ niṭṭhitaṃ catutthaṃ. · 《起源经》完 第四