DN 27 · 起世因本经
1婆悉咤与帕拉德瓦迦
Vāseṭṭhabhāradvājā
24. 《起源经》
4. Aggaññasuttaṃ
3婆悉咤与帕拉德瓦迦
Vāseṭṭhabhāradvājā
111如是我闻：有一次，世尊住在舍卫城东园鹿母讲堂。那时，婆悉吒和婆罗堕阇这两位比丘正住在那里，渴望成就比丘的身份。当时，世尊在傍晚时分，从独自禅修中起来，从楼阁下来，在楼阁的阴凉处露天经行。
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.
112婆悉吒看见世尊在傍晚时分，从独自禅修中起来，从楼阁下来，在楼阁的阴凉处露天经行。看到之后，他就招呼婆罗堕阇说：“朋友婆罗堕阇，你看，世尊在傍晚时分从禅修起来了，下楼在阴凉处露天经行。来吧，朋友，我们去世尊那里，说不定我们能够有幸听闻世尊开示佛法。”婆罗堕阇回答说：“好的，朋友。”
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.
113于是，婆悉咤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，世尊对婆悉咤说：「婆悉咤，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；婆悉咤，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。」「婆悉咤，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。」
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.
114“婆悉吒，那些婆罗门确实是忘了古来的事，才会这么说：‘婆罗门才是最高贵的种姓……是梵天的继承者。’可是，婆悉吒，人们明明看到婆罗门妇女也会来月经，也会怀孕，也会生孩子，也会哺乳。而这些婆罗门自身明明是从母胎生的，却硬要说：‘婆罗门才是最高贵的种姓……是梵天的继承者。’他们这话，既是在诽谤梵天，又是在说妄语，这给他们自己造下了很多恶业。”
‘‘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.
8四种姓清净
Catuvaṇṇasuddhi
9四种姓清净
Catuvaṇṇasuddhi
115“婆悉吒，有这四种姓：刹帝利、婆罗门、吠舍、首陀罗。婆悉吒，在这刹帝利种姓中，也有人杀生、偷盗、邪淫、说谎、搬弄是非、恶语伤人、说无意义的闲话、有贪欲、有嗔恨心、持错误的见解。婆悉吒，像这些被称作不善、被认定为不善的，是有过患的、被认定为有过患的，是不应去做的、被认定为不应去做的，是不配为圣者的、被认定为不配为圣者的，是污秽的、会带来苦报的、为智者所呵斥的法——这些法，在个别的刹帝利身上也能见到。婆悉吒，婆罗门种姓中也一样……婆悉吒，吠舍种姓中也一样……婆悉吒，在这首陀罗种姓中，也有人杀生、偷盗、邪淫、说谎、搬弄是非、恶语伤人、说无意义的闲话、有贪欲、有嗔恨心、持错误的见解。婆悉吒，像这些被称作不善的……直至会带来苦报的、为智者所呵斥的法——这些法，在个别的首陀罗身上也能见到。”
‘‘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.
11“婆悉吒，在这刹帝利种姓中，也有人戒杀生，戒偷盗，戒邪淫，戒说谎，戒搬弄是非，戒恶语伤人，戒说无意义的闲话，没有贪欲，没有嗔恨心，持有正见。婆悉吒，像这些被称作善、被认定为善的，是没有过患的、被认定为没有过患的，是应去做的、被认定为应去做的，是配得上圣者的、被认定为配得上圣者的，是纯净的、会带来乐报的、为智者所称赞的法——这些法，在个别的刹帝利身上也能见到。婆悉吒，婆罗门种姓中也一样……婆悉吒，吠舍种姓中也一样……婆悉吒，在这首陀罗种姓中，也有人戒杀生……直至没有贪欲，没有嗔恨心，持有正见。婆悉吒，像这些被称作善的……直至会带来乐报的、为智者所称赞的法——这些法，在个别的首陀罗身上也能见到。”
‘‘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.
116婆悉吒，在这四种姓中，当黑法白法相互混杂地存在时——既有为智者们所谴责的，也有为智者们所称赞的——对此，婆罗门们却这样说：‘婆罗门是最胜的种姓，其他种姓是低劣的；婆罗门是白的种姓，其他种姓是黑的；只有婆罗门能清净，非婆罗门不能；婆罗门是梵天之子，是其亲生子，从口所生，为梵所生，为梵所化作，是梵的继承者。’智者们并不认同他们的这种说法。为什么这么说呢？婆悉吒，因为这四种姓中，不论是谁成为比丘，成为阿拉汉，灭尽烦恼，修行圆满，所作已作，卸下重担，达到自己的目标，彻底断除了存有的结缚，以正智彻底解脱，他就以法被宣称为他们中的最上者，而不是以非法。婆悉吒，因为法在人群中最胜，无论是此生可见的，还是来世的。
‘‘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 .
117婆悉吒，以此譬喻，也应当了知：法就是这样在人群中最胜，无论是此生可见的，还是来世的。
‘‘Tadamināpetaṃ, vāseṭṭha, pariyāyena veditabbaṃ, yathā dhammova seṭṭho janetasmiṃ, diṭṭhe ceva dhamme abhisamparāyañca.
14婆悉吒，憍萨罗国波斯匿王是知道的：‘沙门乔达摩是从不远处的释迦族出家的。’婆悉吒，释迦族人是臣属于憍萨罗国波斯匿王的。婆悉吒，释迦族人对憍萨罗国波斯匿王行谦恭之礼——礼敬、起迎、合掌、提供合宜的服务。婆悉吒，就这样，如同释迦族人对憍萨罗国波斯匿王所行的谦恭、礼敬、起迎、合掌、合宜的服务那样，憍萨罗国波斯匿王也向如来行同样的谦恭、礼敬、起迎、合掌、合宜的服务，他并不是这样想：‘沙门乔达摩出身好，我出身不好；沙门乔达摩强而有力，我虚弱无力；沙门乔达摩仪表令人愉悦，我容貌丑陋；沙门乔达摩有大威德，我只有微小的威德。’绝非如此，他正是因为崇敬法、尊重法、尊崇法、供养法、礼敬法，憍萨罗国波斯匿王才这样向如来行谦恭之礼，行礼敬、起迎、合掌、合宜的服务。婆悉吒，以此譬喻，也应当了知：法就是这样在人群中最胜，无论是此生可见的，还是来世的。
‘‘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.
118婆悉吒，你们的确有着不同的出身、不同的名字、不同的氏族、不同的家庭，从在家生活出家而过无家的生活。当被问及‘你们是谁’时，你们回答：‘我们是沙门释子。’婆悉吒，凡是对如来有安立的、扎根的、稳固的、坚牢的、不为沙门、婆罗门、天、魔、梵天或世间任何人所动摇的净信者，他就有资格这样说：‘我是世尊的亲生子，从口所生，为法所生，为法所化作，是法的继承者。’为什么这么说呢？婆悉吒，因为如来有另一个名称：‘法身’，也称为‘梵身’，也称为‘法体’，也称为‘梵体’。
‘‘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.
119「婆悉咤，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 saṃvaṭṭati. Saṃvaṭṭamāne loke yebhuyyena sattā ābhassarasaṃvattanikā honti. Te tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti.
17「婆悉咤，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。」
‘‘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.
18味地出现
Rasapathavipātubhāvo
120「婆悉咤，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。婆悉咤，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。婆悉咤，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。婆悉咤，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。」
‘‘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.
20月日等出现
Candimasūriyādipātubhāvo
121“然后，婆悉吒，那些众生就开始用手把地味捏成小块来享用。婆悉吒，自从那些众生开始用手把地味捏成小块来享用，他们自身的亮光就消失了。自身的亮光消失后，日月便出现了。日月出现后，星辰便出现了。星辰出现后，白天和黑夜就分别显现了。白天黑夜显现后，月和半月便分明了。月和半月分明后，季节与年岁也分明了。婆悉吒，这世间就是这样再次展开的。”
‘‘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.
122“那时，婆悉吒，那些众生就这样一直享用地味，以它为食，赖它存活，过了很长很长的岁月。但是，婆悉吒，随着他们这样享用地味，以它为食，赖它存活，过了很长很长的岁月，众生们的身体就变得越来越粗糙坚固，容貌的优劣差别也开始显现出来。有些众生容貌俊美，有些众生则相貌丑陋。那些容貌俊美的众生，就轻慢那些相貌丑陋的众生，心想：‘我们比他们更俊美，他们比我们更丑陋。’正因为他们心中生起了这种以貌取人的傲慢和极度自负，地味就消失了。地味消失后，他们聚集在一起，聚拢后就哀叹道：‘啊，那美味！啊，那美味！’直到今天，人们吃到某种美妙滋味时，还是会说：‘啊，那美味！啊，那美味！’他们只是在重复那个古老的最初词汇，却完全不懂它的真实含义。”
‘‘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.
23地饼出现
Bhūmipappaṭakapātubhāvo
123「婆悉咤，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 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.
25“然后，婆悉吒，那些众生就开始取食这种地饼。他们享用它，以它为食，赖它存活，过了很长很长的岁月。但是，婆悉吒，随着他们这样享用这种地饼，以它为食，赖它存活，过了很长很长的岁月，众生们的身体就进一步变得越来越粗糙坚固，容貌的优劣差别也越发清晰地显现出来。有些众生容貌俊美，有些众生则相貌丑陋。那些容貌俊美的众生，就轻慢那些相貌丑陋的众生，心想：‘我们比他们更俊美，他们比我们更丑陋。’正因为他们心中生起了这种以貌取人的傲慢和极度自负，地饼就消失了。”
‘‘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.
26蔓藤出现
Padālatāpātubhāvo
27蔓藤出现
Padālatāpātubhāvo
124「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。」
‘‘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.
29那时，婆悉吒，那些众生便开始采食地木耳。他们吃着这地木耳，以此为食，以此为粮，过了很長很長的时间。婆悉吒，随着他们吃着这地木耳，以此为食，以此为粮，过了很长很长的时间，这些众生的身体就变得更加粗糙，美丑的差别也就显现出来了。有些众生相貌端正，有些众生相貌丑陋。其中那些相貌端正的众生，就轻慢那些丑陋的众生，心想：'我们比他们更漂亮，他们比我们更丑陋。'因为他们这种由容貌产生的傲慢，生起了骄慢之心，地木耳就消失了。
‘‘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.
30地木耳消失之后，他们聚集在一起。聚集之后，他们哀叹道：'哎，我们曾经拥有啊！哎，我们的地木耳没了啊！'即使在今天，当人们遇到某种不幸的事时，也会这样说：'哎，我们曾经拥有啊！哎，我们的没了啊！'他们只是沿袭了这古老、最初的词句，却完全不知道它的本意。
‘‘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.
31自然稻出现
Akaṭṭhapākasālipātubhāvo
125那时，婆悉吒，在地木耳消失之后，一种无需耕种、自然成熟的稻米出现了，它没有谷壳、没有米糠，干净、芬芳，果实就是米粒。他们晚上为晚饭收采的，到了早上又成熟如初、重新长好了。他们早上为早饭收采的，到了晚上又成熟如初、重新长好了。看不出有被收割的痕迹。婆悉吒，那时，那些众生便吃着这自然成熟的稻米，以此为食，以此为粮，过了很長很長的时间。
‘‘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.
33女男相出现
Itthipurisaliṅgapātubhāvo
126婆悉吒，随着他们吃着这自然成熟的稻米，以此为食，以此为粮，过了很長很長的时间，这些众生的身体就变得愈发粗糙，美丑的差别也显现出来，并且，女性的女性特征出现了，男性的男性特征也出现了。女人对男人过度地凝视，男人也对女人过度地凝视。因为他们过度地相互凝视，情欲就产生了，身体的慾火燃烧起来。他们因为这份慾火，便行了男女交合之事。
‘‘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.
35「婆悉咤，在那时，那些有情见到行淫法者，有些丢尘土，有些丢灰，有些丢牛粪，说：‘去吧，不净者！去吧，不净者！一个有情怎么能对有情做这样的事呢！’即使现在，在某些地方的人们，当新娘被带出时，有些丢尘土，有些丢灰，有些丢牛粪。他们只是随顺那古老、最初的传统，却不知其义。
‘‘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.
36行淫法
Methunadhammasamācāro
127婆悉吒，在那个时代，那件被认为是不合法的事，在今天却被认为是合法的。婆悉吒，在那个时代，那些行了男女之事的众生，在一个月甚至两个月内，都不被允许进入村落或城镇。后来，婆悉吒，那些众生因为在那件不善法上过度放纵成习，便开始建造房屋，目的就是为了遮蔽这件不善法。然后，婆悉吒，有一个生性懒惰的众生这样想：'嘿，我为什么要这么麻烦，晚上为晚饭去收稻米，早上为早饭去收稻米呢？我不如一次性就把早晚两餐的稻米都收回来好了！'
‘‘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 !
38「婆悉咤，那时，那位有情一次取了供早晚两餐的稻米。婆悉咤，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。』婆悉咤，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 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.
39那时，婆悉吒，另一个众生又去找那个众生，找到后对他这样说：'来吧，朋友，我们一起去采割稻米吧。'那个众生回答：'不用了，朋友，我已经把两天的稻米都一次采好了。'那时，婆悉吒，那个众生就跟着学样，也一天只去一次，采够四天的稻米，心想：'朋友，听说这样也挺好。'
‘‘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.
40「婆悉咤，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。』婆悉咤，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。』」
‘‘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.
41「婆悉咤，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。」
‘‘Yato kho te, vāseṭṭha, sattā sannidhikārakaṃ sāliṃ upakkamiṃsu paribhuñjituṃ. Atha kaṇopi taṇḍulaṃ pariyonandhi, thusopi taṇḍulaṃ pariyonandhi; lūnampi nappaṭivirūḷhaṃ , apadānaṃ paññāyittha, saṇḍasaṇḍā sālayo aṭṭhaṃsu.
42稻米分配
Sālivibhāgo
43稻米分配
Sālivibhāgo
128「婆悉咤，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！』婆悉咤，那时，那些有情分配了稻米，设立了界限。」
‘‘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.
129「婆悉咤，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。』婆悉咤，那位有情答应了那些有情。婆悉咤，第二次，那位有情……(中略)……婆悉咤，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。婆悉咤，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。」
‘‘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.
46大选王
Mahāsammatarājā
47大选王
Mahāsammatarājā
130「婆悉咤，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 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.
49「婆悉咤，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。』婆悉咤，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。」
‘‘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.
131婆悉吒，'被大众推举者'，由此，'大众推举者、大众推举者'这第一个名称就产生了。'田地的掌管者'，婆悉吒，由此，'刹帝利、刹帝利'这第二个名称就产生了。'他以法令众人欢喜'，婆悉吒，由此，'王、王'这第三个名称就产生了。婆悉吒，就是这样，这个刹帝利阶层，就是用这种最初的起源的叫法，在那些众生当中产生的——就是那些有情，而不是其他的；是相同者的，而不是不相同者的；是以法，而不是以非法。婆悉吒，在这个人群中，无论在此生可见的现实，还是在来世，法都是最高的。
‘‘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.
51婆罗门圈
Brāhmaṇamaṇḍalaṃ
52婆罗门圈
Brāhmaṇamaṇḍalaṃ
132「婆悉咤，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。婆悉咤，『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。』婆悉咤，『禅修者』，因此『禅修者、禅修者』这第二个名称产生了。婆悉咤，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。』婆悉咤，『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。婆悉咤，在那时被认为是低劣的，而现在被认为是最胜的。如此，婆悉咤，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。婆悉咤，法在此世间的人群中，于现法与来世都是最胜的。
‘‘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.
54吠舍圈
Vessamaṇḍalaṃ
55吠舍圈
Vessamaṇḍalaṃ
133「婆悉咤，那些有情中的某些有情，受持淫法后，从事各种工作。婆悉咤，『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，婆悉咤，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。婆悉咤，法在此世间的人群中，于现法与来世都是最胜的。
‘‘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.
57首陀罗圈
Suddamaṇḍalaṃ
58首陀罗圈
Suddamaṇḍalaṃ
134「婆悉咤，那些有情中的那些剩余的有情，是粗野行者、卑劣行者。婆悉咤，『粗野行者、卑劣行者』，因此『首陀罗、首陀罗』这名称产生了。如此，婆悉咤，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。婆悉咤，法在此世间的人群中，于现法与来世都是最胜的。
‘‘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.
135「婆悉咤，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。』婆悉咤，婆罗门也……吠舍也……婆悉咤，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。』婆悉咤，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。婆悉咤，法在此世间的人群中，于现法与来世都是最胜的。
‘‘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.
61恶行等论
Duccaritādikathā
62恶行等论
Duccaritādikathā
136「婆悉咤，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。婆悉咤，婆罗门也……吠舍也……婆悉咤，首陀罗也……婆悉咤，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 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.
64「婆悉咤，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。婆悉咤，婆罗门也……吠舍也……婆悉咤，首陀罗也……婆悉咤，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。
‘‘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.
137「婆悉咤，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。婆悉咤，婆罗门也……吠舍也……婆悉咤，首陀罗也……婆悉咤，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。
‘‘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.
66菩提分修习
Bodhipakkhiyabhāvanā
138「婆悉咤，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。婆悉咤，婆罗门……婆悉咤，吠舍……婆悉咤，首陀罗……婆悉咤，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。」
‘‘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.
139婆悉吒，在这四个种姓之中，如果有人成为一位比丘，他是位阿拉汉，已经灭尽烦恼，完成了修行，该做的都已经完成，卸下了负担，达成了终极目标，完全断除了投生的束缚，依正确的智慧而解脱，那么，他就会被宣称是他们之中最上者。这完全依于法，而不是依于非法。婆悉吒，因为法，无论在现世还是来世，在人之中都是最上的。
‘‘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.
140“婆悉吒，梵天沙南咖玛拉曾诵出这偈颂——
‘‘Brahmunā pesā, vāseṭṭha, sanaṅkumārena gāthā bhāsitā –
70「『刹帝利在人中最胜，彼等依种姓而分；」
‘Khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino;
71「明行足，在天人中最胜。』」
Vijjācaraṇasampanno, so seṭṭho devamānuse’ti.
72“婆悉吒，梵天沙南咖玛拉的这首偈颂，确实唱得好，不是唱得不好；说得妙，不是说错了；是导向利益的，不是毫无意义的。我也认可它。婆悉吒，我也是这样说的——
‘‘Sā kho panesā, vāseṭṭha, brahmunā sanaṅkumārena gāthā sugītā, no duggītā. Subhāsitā, no dubbhāsitā. Atthasaṃhitā, no anatthasaṃhitā. Anumatā mayā. Ahampi, vāseṭṭha, evaṃ vadāmi –
73「『刹帝利在人中最胜，彼等依种姓而分；」
‘Khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino;
74「明行足，在天人中最胜。』」
Vijjācaraṇasampanno, so seṭṭho devamānuse’ti.
75世尊这样说了。婆悉吒与婆罗堕阇两位比丘满心欢喜，对世尊的开示由衷赞叹。”
Idamavoca bhagavā. Attamanā vāseṭṭhabhāradvājā bhagavato bhāsitaṃ abhinandunti.
76《起源经》完 第四
Aggaññasuttaṃ niṭṭhitaṃ catutthaṃ.