MN 93 · 阿摄惒经
401如是我闻：一时，世尊住在舍卫城的祇树给孤独园。那时，有五百位来自各国的婆罗门，因事也住在舍卫城。这些婆罗门心中生起这样的想法：“这位沙门乔达摩主张四种姓皆为清净。有谁能就这番话与沙门乔达摩辩论呢？”当时，有一位名叫阿摄惒的婆罗门学童也住在舍卫城，他年纪尚轻，剃发，年仅十六岁，出身良家，精通三部吠陀，兼及词汇、仪轨、音韵、词源，以及第五部的史传传说；他不仅通晓文句，更善解语法，于顺世论及大人相法亦无不通晓。于是，那些婆罗门心想：“这位阿摄惒学童住在舍卫城，年纪尚轻，剃发，年仅十六岁，出身良家，精通三部吠陀……乃至无所不知。他应有能力与沙门乔达摩就这番话辩论。”
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena nānāverajjakānaṃ brāhmaṇānaṃ pañcamattāni brāhmaṇasatāni sāvatthiyaṃ paṭivasanti kenacideva karaṇīyena. Atha kho tesaṃ brāhmaṇānaṃ etadahosi – ‘‘ayaṃ kho samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti. Ko nu kho pahoti samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu’’nti? Tena kho pana samayena assalāyano nāma māṇavo sāvatthiyaṃ paṭivasati daharo, vuttasiro, soḷasavassuddesiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Atha kho tesaṃ brāhmaṇānaṃ etadahosi – ‘‘ayaṃ kho assalāyano māṇavo sāvatthiyaṃ paṭivasati daharo, vuttasiro, soḷasavassuddesiko jātiyā, tiṇṇaṃ vedānaṃ pāragū…pe… anavayo. So kho pahoti samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu’’nti.
2于是，那些婆罗门就去到阿摄惒学童那里，到了之后，对阿摄惒学童说：“仁者阿摄惒，这位沙门乔达摩主张四种姓皆为清净。请仁者阿摄惒前去与沙门乔达摩就这番话辩论吧。”
Atha kho te brāhmaṇā yena assalāyano māṇavo tenupaṅkamiṃsu; upasaṅkamitvā assalāyanaṃ māṇavaṃ etadavocuṃ – ‘‘ayaṃ, bho assalāyana , samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti. Etu bhavaṃ assalāyano samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetū’’ti .
3听了这话，阿摄惒学童对众婆罗门说：“朋友们，沙门乔达摩是说法者，而说法者甚难辩论。我实在没有能力与沙门乔达摩就这番话辩论。”那些婆罗门第二次对阿摄惒学童说：“仁者阿摄惒，这位沙门乔达摩主张四种姓皆为清净。请仁者阿摄惒前去与沙门乔达摩就这番话辩论吧。仁者阿摄惒本已是游方行者啊。”阿摄惒学童第二次对众婆罗门说：“朋友们，沙门乔达摩是说法者，而说法者甚难辩论。我实在没有能力与沙门乔达摩就这番话辩论。”那些婆罗门第三次对阿摄惒学童说：“仁者阿摄惒，这位沙门乔达摩主张四种姓皆为清净。请仁者阿摄惒前去与沙门乔达摩就这番话辩论吧。仁者阿摄惒本已是游方行者。请仁者阿摄惒不要未曾交战就先认输啊。”
Evaṃ vutte, assalāyano māṇavo te brāhmaṇe etadavoca – ‘‘samaṇo khalu, bho, gotamo dhammavādī; dhammavādino ca pana duppaṭimantiyā bhavanti. Nāhaṃ sakkomi samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu’’nti. Dutiyampi kho te brāhmaṇā assalāyanaṃ māṇavaṃ etadavocuṃ – ‘‘ayaṃ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti. Etu bhavaṃ assalāyano samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu . Caritaṃ kho pana bhotā assalāyanena paribbājaka’’nti. Dutiyampi kho assalāyano māṇavo te brāhmaṇe etadavoca – ‘‘samaṇo khalu, bho, gotamo dhammavādī; dhammavādino ca pana duppaṭimantiyā bhavanti . Nāhaṃ sakkomi samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu’’nti. Tatiyampi kho te brāhmaṇā assalāyanaṃ māṇavaṃ etadavocuṃ – ‘‘ayaṃ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti. Etu bhavaṃ assalāyano samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu . Caritaṃ kho pana bhotā assalāyanena paribbājakaṃ. Mā bhavaṃ assalāyano ayuddhaparājitaṃ parājayī’’ti.
4听了这话，阿摄惒学童便对那些婆罗门说：“诸位尊长，我实在无法令你们明白。诸位，沙门乔达摩是宣讲法义之人，而宣讲法义者难以辩驳。我确实不能与沙门乔达摩就这番话进行辩论。不过，既承各位尊长吩咐，我便去吧。”
Evaṃ vutte, assalāyano māṇavo te brāhmaṇe etadavoca – ‘‘addhā kho ahaṃ bhavanto na labhāmi. Samaṇo khalu, bho, gotamo dhammavādī; dhammavādino ca pana duppaṭimantiyā bhavanti. Nāhaṃ sakkomi samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetunti. Api cāhaṃ bhavantānaṃ vacanena gamissāmī’’ti.
402于是，阿摄惒学童便与一大群婆罗门一同前往世尊处。到了之后，与世尊互相问候，叙过亲切而愉悦的寒暄语，他便坐在一旁。坐定后，阿摄惒学童对世尊这样说：“尊敬的乔达摩，婆罗门们这样说：‘唯有婆罗门是最上的种姓，其他种姓是低劣的；唯有婆罗门是洁白的种姓，其他种姓是黑色的；唯有婆罗门能得清净，非婆罗门不能；婆罗门是梵天的亲生子，从其口中出生，由梵所生，为梵所造，是梵的继承者。’对此，尊敬的乔达摩您怎么说呢？” “阿摄惒，然而，婆罗门妇女也有月事，也会怀孕、生育与哺乳。她们明明是从母胎中生出来的，却还这样说：‘唯有婆罗门是最上的种姓，其他种姓是低劣的；唯有婆罗门是洁白的种姓，其他种姓是黑色的；唯有婆罗门能得清净，非婆罗门不能；婆罗门是梵天的亲生子，从其口中出生，由梵所生，为梵所造，是梵的继承者。’” “即使尊敬的乔达摩您这样说，婆罗门们仍然如此认为：‘唯有婆罗门是最上的种姓，其他种姓是低劣的……乃至……是梵的继承者。’”
Atha kho assalāyano māṇavo mahatā brāhmaṇagaṇena saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho assalāyano māṇavo bhagavantaṃ etadavoca – ‘‘brāhmaṇā, bho gotama, evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇova sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Idha bhavaṃ gotamo kimāhā’’ti? ‘‘Dissanti kho pana, assalāyana, brāhmaṇānaṃ brāhmaṇiyo utuniyopi gabbhiniyopi vijāyamānāpi pāyamānāpi. Te ca brāhmaṇiyonijāva samānā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’’’ti. ‘‘Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.
403“阿摄惒，你意下如何？你可曾听说，在臾那、剑浮沙及其他边远地区，只有两种种姓——主人与奴仆；主人可变为奴仆，奴仆也可成为主人吗？”“是的，尊者，我曾听说：在臾那、剑浮沙及其他边远地区，只有两种种姓——主人与奴仆；主人可变为奴仆，奴仆也可成为主人。”“那么，阿摄惒，在这些地区，婆罗门们有什么力量、有什么依凭，能让他们这样宣称：‘唯有婆罗门是最上的种姓，其他种姓是低劣的……乃至……是梵的继承者’呢？”“即使尊敬的乔达摩您这样说，婆罗门们依然这么认为：‘唯有婆罗门是最上的种姓，其他种姓是低劣的……乃至……是梵的继承者。’”
‘‘Taṃ kiṃ maññasi, assalāyana, sutaṃ te – ‘yonakambojesu aññesu ca paccantimesu janapadesu dveva vaṇṇā – ayyo ceva dāso ca; ayyo hutvā dāso hoti, dāso hutvā ayyo hotī’’’ti ? ‘‘Evaṃ, bho, sutaṃ taṃ me – ‘yonakambojesu aññesu ca paccantimesu janapadesu dveva vaṇṇā – ayyo ceva dāso ca; ayyo hutvā dāso hoti, dāso hutvā ayyo hotī’’’ti. ‘‘Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti? ‘‘Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.
404“阿摄惒，你作何思惟？刹帝利若杀生、偷盗、行邪淫、说妄语、说离间语、说粗恶语、说绮语，有贪欲、有嗔心、持邪见，身坏命终之后，当生于苦界、恶趣、堕处、地狱，而婆罗门便不堕吗？吠舍、首陀罗若作此诸恶，身坏命终后，当堕地狱，婆罗门便不堕吗？”
“不，乔达摩尊者。乔达摩尊者，刹帝利若作此诸恶，当生于地狱。婆罗门亦然……吠舍亦然……首陀罗亦然……乔达摩尊者，此四种姓，若造作如是恶行，身坏命终之后，皆当生于苦界、恶趣、堕处、地狱。”
“阿摄惒，于此义中，婆罗门有何所依、有何所据，而作是说：‘唯婆罗门为最上种姓，余姓卑劣……是梵天的继承者’呢？”
“尊者乔达摩虽作是说，然而婆罗门等犹执此见：‘唯婆罗门为最上种姓，余姓卑劣……是梵天的继承者。’”
‘‘Taṃ kiṃ maññasi, assalāyana, khattiyova nu kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, no brāhmaṇo? Vessova nu kho…pe… suddova nu kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, no brāhmaṇo’’ti? ‘‘No hidaṃ, bho gotama. Khattiyopi hi, bho gotama, pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Brāhmaṇopi hi, bho gotama…pe… vessopi hi, bho gotama…pe… suddopi hi, bho gotama…pe… sabbepi hi, bho gotama, cattāro vaṇṇā pāṇātipātino adinnādāyino kāmesumicchācārino musāvādino pisuṇavācā pharusavācā samphappalāpino abhijjhālū byāpannacittā micchādiṭṭhī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyu’’nti. ‘‘Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti? ‘‘Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.
405“阿摄惒，你作何思惟？唯婆罗门能离杀生、离不与取、离邪淫、离妄语、离离间语、离粗恶语、离绮语，无贪、无嗔、持正见，身坏命终之后生于善趣、天界，而刹帝利不能，吠舍不能，首陀罗不能吗？”
“不，乔达摩尊者。乔达摩尊者，刹帝利若能如是行，身坏命终之后当生于善趣、天界。婆罗门亦然……吠舍亦然……首陀罗亦然……乔达摩尊者，此四种姓，若能行于如是善法，身坏命终之后，皆能生于善趣、天界。”
“阿摄惒，于此义中，婆罗门有何所依、有何所据，而作是说：‘唯婆罗门为最上种姓，余姓卑劣……是梵天的继承者’呢？”
“尊者乔达摩虽作是说，然而婆罗门等犹执此见：‘唯婆罗门为最上种姓，余姓卑劣……是梵天的继承者。’”
‘‘Taṃ kiṃ maññasi, assalāyana, brāhmaṇova nu kho pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, no khattiyo no vesso, no suddo’’ti? ‘‘No hidaṃ, bho gotama! Khattiyopi hi, bho gotama, pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya. Brāhmaṇopi hi, bho gotama…pe… vessopi hi, bho gotama…pe… suddopi hi, bho gotama…pe… sabbepi hi, bho gotama, cattāro vaṇṇā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyu’’nti. ‘‘Ettha, assalāyana , brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti? ‘‘Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.
406“阿摄惒，你作何思惟？唯婆罗门能于此方修习无嗔、无害的慈心，而刹帝利不能，吠舍不能，首陀罗不能吗？”
“不，乔达摩尊者。乔达摩尊者，刹帝利亦能于此方修习无嗔、无害的慈心。婆罗门亦然……吠舍亦然……首陀罗亦然……乔达摩尊者，此四种姓，皆能于此方修习无嗔、无害的慈心。”
“阿摄惒，于此义中，婆罗门有何所依、有何所据，而作是说：‘唯婆罗门为最上种姓，余姓卑劣……是梵天的继承者’呢？”
“尊者乔达摩虽作是说，然而婆罗门等犹执此见：‘唯婆罗门为最上种姓，余姓卑劣……是梵天的继承者。’”
‘‘Taṃ kiṃ maññasi, assalāyana, brāhmaṇova nu kho pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ, no khattiyo, no vesso no suddo’’ti? ‘‘No hidaṃ, bho gotama! Khattiyopi hi, bho gotama, pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ; brāhmaṇopi hi, bho gotama… vessopi hi , bho gotama… suddopi hi, bho gotama… sabbepi hi, bho gotama, cattāro vaṇṇā pahonti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetu’’nti. ‘‘Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti? ‘‘Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.
407“阿摄惒，你如何看呢？是只有婆罗门能持沐浴粉前往河流，洗去尘垢，而刹帝利不能、吠舍不能、首陀罗不能吗？”“不，乔达摩尊者。乔达摩尊者，刹帝利也能持沐浴粉前往河流洗去尘垢，婆罗门也能……吠舍也能……首陀罗也能……乔达摩尊者，一切四种姓，都能持沐浴粉前往河流洗去尘垢。”“阿摄惒，既然如此，那些婆罗门凭借什么、依恃什么，竟能说：‘唯有婆罗门是最上的种姓，其余种姓皆低劣……是梵天的继承者’呢？”“纵使乔达摩尊者您这样说，但在这件事上，婆罗门们依然如此认为：‘唯有婆罗门是最上的种姓，其余种姓皆低劣……是梵天的继承者。’”},
{”
‘‘Taṃ kiṃ maññasi, assalāyana, brāhmaṇova nu kho pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ, no khattiyo, no vesso, no suddo’’ti? ‘‘No hidaṃ, bho gotama! Khattiyopi hi, bho gotama, pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ, brāhmaṇopi hi, bho gotama… vessopi hi, bho gotama… suddopi hi, bho gotama… sabbepi hi, bho gotama, cattāro vaṇṇā pahonti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetu’’nti. ‘‘Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti? ‘‘Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.
408“阿摄惒，你认为如何？假如有一位已灌顶的刹帝利王，召集一百位出身各异的人，对他们这样说：‘诸位，请上前来：凡是出生于刹帝利家族、婆罗门家族或王族的人，可持用柚木、婆罗双木、馨香木、檀香木或莲花木制成的取火棒，摩擦生火，令火与热生起；再者，凡是出生于旃陀罗家族、猎人家族、竹匠家族、车匠家族或清道夫家族的人，可持用狗食槽、猪食槽、洗衣桶或蓖麻木制成的取火棒，摩擦生火，令火与热生起。’”
‘‘Taṃ kiṃ maññasi, assalāyana, idha rājā khattiyo muddhāvasitto nānājaccānaṃ purisānaṃ purisasataṃ sannipāteyya – ‘āyantu bhonto ye tattha khattiyakulā brāhmaṇakulā rājaññakulā uppannā, sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya, aggiṃ abhinibbattentu, tejo pātukarontu. Āyantu pana bhonto ye tattha caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannā, sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya, aggiṃ abhinibbattentu, tejo pātukarontū’ti.
12“阿摄惒，你意如何？是否由刹帝利、婆罗门、王族出身的人，用柚木、婆罗双木、馨香木、檀香木或莲花木制成的取火棒引生的火，便具有火焰、色彩与光辉，并能以此火作一切火之用；而由旃陀罗、猎人、竹匠、车匠、清道夫出身的人，用狗食槽、猪食槽、洗衣槽或蓖麻木制成的取火棒引生的火，便没有火焰、没有色彩、没有光辉，且不能以彼火作火之用呢？”“不，乔达摩尊者。乔达摩尊者，由刹帝利、婆罗门、王族出身之人，以柚木、婆罗双木、馨香木、檀香木或莲花木所制的取火棒引生的火，具有火焰、色彩与光辉，能用它作一切火之用；由旃陀罗、猎人、竹匠、车匠、清道夫出身之人，以狗食槽、猪食槽、洗衣槽或蓖麻木所制的取火棒引生的火，同样具有火焰、色彩与光辉，也能用它作一切火之用。乔达摩尊者，凡是火皆有火焰、色彩与光辉，凡是火皆能作火之用。”“阿摄惒，对此，婆罗门们有何依据、有何凭借，而使他们得以说：‘唯有婆罗门是最上的种姓，其余种姓则是低劣的；唯有婆罗门是白净的，其余种姓则是黑恶的；唯有婆罗门能得清净，非婆罗门则不能；婆罗门是梵天的亲生子，从其口生，为梵天所化，是梵天的继承者’呢？”“乔达摩尊者虽这样说，但婆罗门们对此事依然如此认为：‘唯有婆罗门是最上的种姓，其余种姓是低劣的……是梵天的继承者。’”
‘‘Taṃ kiṃ maññasi, assalāyana, yo evaṃ nu kho so khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato, so eva nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ; yo pana so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato svāssa aggi na ceva accimā na ca vaṇṇavā na ca pabhassaro, na ca tena sakkā agginā aggikaraṇīyaṃ kātu’’nti? ‘‘No hidaṃ, bho gotama! Yopi hi so , bho gotama, khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ; yopi so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato, svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ. Sabbopi hi, bho gotama, aggi accimā ceva vaṇṇavā ca pabhassaro ca, sabbenapi sakkā agginā aggikaraṇīyaṃ kātu’’nti. ‘‘Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’’’ti? ‘‘Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.
409阿摄惒，你意如何？假使一位刹帝利青年与一位婆罗门女子同居，由彼同居而生下一子。这个刹帝利青年与婆罗门女子所生的儿子，既似母亦似父，是否既可称为‘刹帝利’，也可称为‘婆罗门’？” “乔达摩尊者，那个刹帝利青年与婆罗门女子所生的儿子，既似母亦似父，他既可称为‘刹帝利’，也可称为‘婆罗门’。
‘‘Taṃ kiṃ maññasi, assalāyana, idha khattiyakumāro brāhmaṇakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha; yo so khattiyakumārena brāhmaṇakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo’’ti? ‘‘Yo so, bho gotama, khattiyakumārena brāhmaṇakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo’’ti.
14阿摄惒，你意如何？若有婆罗门青年与刹帝利女子同居，复由他们之同居，得一子。此婆罗门青年与刹帝利女子所生之子，既相似于母，亦相似于父，是否既可称为‘刹帝利’，亦可称为‘婆罗门’？”“乔达摩尊者，彼婆罗门青年与刹帝利女子所生之子，既相似于母，亦相似于父，既可称为‘刹帝利’，亦可称为‘婆罗门’。
‘‘Taṃ kiṃ maññasi, assalāyana, idha brāhmaṇakumāro khattiyakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha; yo so brāhmaṇakumārena khattiyakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo’’ti? ‘‘Yo so, bho gotama, brāhmaṇakumārena khattiyakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo’’ti.
15“阿摄惒，你如何看？假如一匹母马与一头驴子交配，由此产下一头小驹。这头由母马与驴子所生的小驹，既像母又像父，那么它既可称为‘马’，又可称为‘驴’，是这样吗？” “乔达摩尊者，那便成了骡子。乔达摩尊者，我在此例中见到了差别；而在前面那些事例中，我却看不出有任何差别。”
‘‘Taṃ kiṃ maññasi, assalāyana idha vaḷavaṃ gadrabhena sampayojeyyuṃ , tesaṃ sampayogamanvāya kisoro jāyetha; yo so vaḷavāya gadrabhena kisoro uppanno, siyā so mātupi sadiso pitupi sadiso, ‘asso’tipi vattabbo ‘gadrabho’tipi vattabbo’’ti? ‘‘Kuṇḍañhi so , bho gotama, assataro hoti. Idaṃ hissa , bho gotama, nānākaraṇaṃ passāmi; amutra ca panesānaṃ na kiñci nānākaraṇaṃ passāmī’’ti.
16阿摄惒，你怎么看？假如有两个青年，他们是同母所生的亲兄弟，一位精于学问、受过圣线礼，另一位不精学问、未受圣线礼。在供奉祖先、供养奶饭、祭祀或款待宾客时，婆罗门们会先供养哪一位呢？” “乔达摩尊者，那位精于学问、受过圣线礼的青年，婆罗门们会在这等场合先供养他。乔达摩尊者，供养那位不精学问、未受圣线礼之人，怎会有大果报呢？”
‘‘Taṃ kiṃ maññasi, assalāyana, idhāssu dve māṇavakā bhātaro saudariyā, eko ajjhāyako upanīto eko anajjhāyako anupanīto. Kamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā’’ti? ‘‘Yo so, bho gotama, māṇavako ajjhāyako upanīto tamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā. Kiñhi, bho gotama, anajjhāyake anupanīte dinnaṃ mahapphalaṃ bhavissatī’’ti?
17阿摄惒，你怎么看？假如有两个青年，他们是同母所生的亲兄弟，一位精于学问、受过圣线礼，却戒行败坏、品性邪恶；另一位不精学问、未受圣线礼，却能持戒严谨、品性良善。在供奉祖先、供养奶饭、祭祀或款待宾客时，婆罗门们会先供养哪一位呢？” “乔达摩尊者，那位不精学问、未受圣线礼，但持戒严谨、品性良善的青年，婆罗门们会在这等场合先供养他。乔达摩尊者，供养那戒行败坏、品性邪恶之人，何来大果报呢？”
‘‘Taṃ kiṃ maññasi, assalāyana, idhāssu dve māṇavakā bhātaro saudariyā, eko ajjhāyako upanīto dussīlo pāpadhammo, eko anajjhāyako anupanīto sīlavā kalyāṇadhammo. Kamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā’’ti? ‘‘Yo so, bho gotama, māṇavako anajjhāyako anupanīto sīlavā kalyāṇadhammo tamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā. Kiñhi, bho gotama, dussīle pāpadhamme dinnaṃ mahapphalaṃ bhavissatī’’ti?
18阿摄惒，你先前执著于出身；离开出身，你又执著于圣典；离开圣典，你又执著于苦行；离开苦行，你最终回到了四种姓皆可清净的主张上来，而这正是我所宣说的。” 听了这番话，青年阿摄惒沉默不语，黯然沮丧，垂肩低头，郁郁沉思，无辞以对，坐在一旁。
‘‘Pubbe kho tvaṃ, assalāyana, jātiṃ agamāsi; jātiṃ gantvā mante agamāsi; mante gantvā tape agamāsi; tape gantvā cātuvaṇṇiṃ suddhiṃ paccāgato, yamahaṃ paññapemī’’ti. Evaṃ vutte, assalāyano māṇavo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.
410那时，世尊见阿摄惒学童默然沮丧，垂肩低头，闷闷不乐，哑然失语，答不上话，便对阿摄惒学童说道：“阿摄惒，往昔有七位婆罗门仙人，共住在林间的茅草棚中，他们心中生起了一种邪恶的见解：‘唯有婆罗门是至上种姓，其余种姓皆低下……是梵天的继承者。’阿摄惒，阿西德·德瓦喇仙人听说了这件事：‘听说七位婆罗门仙人在林间的茅草棚中共住，心中生起这样一种邪恶的见解：唯有婆罗门是至上种姓……是梵天的继承者。’那时，阿摄惒，阿西德·德瓦喇仙人便整理须发，穿上茜红色的衣袍，穿上木屐，手执纯金手杖，出现在那七位婆罗门仙人门前的空地上。接着，阿摄惒，阿西德·德瓦喇仙人在七位婆罗门仙人门前的空地上散步，这般说道：‘喂，几位可敬的婆罗门仙人去了何处？喂，几位可敬的婆罗门仙人去了何处？’那时，阿摄惒，七位婆罗门仙人心中思忖：‘这是谁呢？看来像个乡下人，竟在我们七位婆罗门仙人的空地上散步，还这样说：“喂，几位可敬的婆罗门仙人去了何处？喂，几位可敬的婆罗门仙人去了何处？”来吧，我们诅咒他。’于是，阿摄惒，七位婆罗门仙人便诅咒阿西德·德瓦喇仙人：‘化作灰烬吧，贱民！化作灰烬吧，贱民！’然而，阿摄惒，七位婆罗门仙人越是诅咒阿西德·德瓦喇仙人，阿西德·德瓦喇仙人反倒愈发英俊、愈发好看、愈发从容庄严。此时，阿摄惒，七位婆罗门仙人心中思量：‘看来我们的苦行虚耗了，梵行没有功效啊。从前我们诅咒他人：“化作灰烬吧，贱民！化作灰烬吧，贱民！”那人往往就真的化作灰烬了。可是眼前此人，我们越是诅咒他，他却反倒愈发英俊、愈发好看、愈发从容庄严。’阿西德·德瓦喇仙人便对他们说：‘诸位可敬者，你们的苦行并非虚耗，梵行亦非没有功效。来吧，诸位，请放下心中对我的恶意吧。’他们答道：‘我们放下心中对您的恶意。请问您是哪一位？’‘诸位可曾听说过阿西德·德瓦喇仙人？’‘是的，尊者，曾听说过。’‘诸位，我即是那位仙人。’阿摄惒，于是那七位婆罗门仙人便准备向阿西德·德瓦喇仙人行礼致敬。”
Atha kho bhagavā assalāyanaṃ māṇavaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā assalāyanaṃ māṇavaṃ etadavoca – ‘‘bhūtapubbaṃ, assalāyana, sattannaṃ brāhmaṇisīnaṃ araññāyatane paṇṇakuṭīsu sammantānaṃ evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’ti. Assosi kho , assalāyana, asito devalo isi – ‘sattannaṃ kira brāhmaṇisīnaṃ araññāyatane paṇṇakuṭīsu sammantānaṃ evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – brāhmaṇova seṭṭho vaṇṇo…pe… brahmadāyādā’ti. Atha kho, assalāyana, asito devalo isi kesamassuṃ kappetvā mañjiṭṭhavaṇṇāni dussāni nivāsetvā paṭaliyo upāhanā āruhitvā jātarūpamayaṃ daṇḍaṃ gahetvā sattannaṃ brāhmaṇisīnaṃ patthaṇḍile pāturahosi. Atha kho, assalāyana, asito devalo isi sattannaṃ brāhmaṇisīnaṃ patthaṇḍile caṅkamamāno evamāha – ‘handa, ko nu kho ime bhavanto brāhmaṇisayo gatā ; handa, ko nu kho ime bhavanto brāhmaṇisayo gatā’ti? Atha kho, assalāyana, sattannaṃ brāhmaṇisīnaṃ etadahosi – ‘ko nāyaṃ gāmaṇḍalarūpo viya sattannaṃ brāhmaṇisīnaṃ patthaṇḍile caṅkamamāno evamāha – ‘handa, ko nu kho ime bhavanto brāhmaṇisayo gatā; handa, ko nu kho ime bhavanto brāhmaṇisayo gatāti? Handa, naṃ abhisapāmā’ti. Atha kho, assalāyana, satta brāhmaṇisayo asitaṃ devalaṃ isiṃ abhisapiṃsu – ‘bhasmā, vasala , hohi; bhasmā, vasala, hohī’ti . Yathā yathā kho, assalāyana, satta brāhmaṇisayo asitaṃ devalaṃ isiṃ abhisapiṃsu tathā tathā asito devalo isi abhirūpataro ceva hoti dassanīyataro ca pāsādikataro ca. Atha kho, assalāyana, sattannaṃ brāhmaṇisīnaṃ etadahosi – ‘moghaṃ vata no tapo, aphalaṃ brahmacariyaṃ. Mayañhi pubbe yaṃ abhisapāma – bhasmā, vasala, hohi; bhasmā, vasala, hohīti bhasmāva bhavati ekacco. Imaṃ pana mayaṃ yathā yathā abhisapāma tathā tathā abhirūpataro ceva hoti dassanīyataro ca pāsādikataro cā’ti. ‘Na bhavantānaṃ moghaṃ tapo, nāphalaṃ brahmacariyaṃ. Iṅgha bhavanto, yo mayi manopadoso taṃ pajahathā’ti. ‘Yo bhavati manopadoso taṃ pajahāma. Ko nu bhavaṃ hotī’ti? ‘Suto nu bhavataṃ – asito devalo isī’ti? ‘Evaṃ, bho’. ‘So khvāhaṃ, bho, homī’ti. Atha kho, assalāyana, satta brāhmaṇisayo asitaṃ devalaṃ isiṃ abhivādetuṃ upakkamiṃsu.
411“于是，阿摄惒，阿西德·德瓦喇仙人对那七位婆罗门仙人说：‘诸位，我听说你们七位婆罗门仙人，在森林茅屋中共住时，生起了这样一种恶见：唯有婆罗门是最上的种姓，其他种姓是低下的；唯有婆罗门是白净的种姓，其他种姓是黑秽的；唯有婆罗门能得清净，非婆罗门不得清净；婆罗门是梵天的亲生儿子，由口所生，由梵天所生，由梵天所化，是梵天的继承者。’‘是的，先生，是这样。’”
‘‘Atha kho, assalāyana, asito devalo isi satta brāhmaṇisayo etadavoca – ‘sutaṃ metaṃ, bho, sattannaṃ kira brāhmaṇisīnaṃ araññāyatane paṇṇakuṭīsu sammantānaṃ evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo , kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. ‘Evaṃ, bho’.
21“‘那么，诸位是否确知：你们的生身母亲，只与婆罗门结合，从不与非婆罗门结合呢？’‘不，先生，我们不知道。’”
‘‘‘Jānanti pana bhonto – yā janikā mātā brāhmaṇaṃyeva agamāsi, no abrāhmaṇa’nti? ‘No hidaṃ, bho’.
22“诸位是否确知：从你们的生身母亲之母，上溯至第七代母系祖先，皆只与婆罗门结合，从不与非婆罗门结合呢？”“不，先生。”
‘‘‘Jānanti pana bhonto – yā janikāmātu mātā yāva sattamā mātumātāmahayugā brāhmaṇaṃyeva agamāsi, no abrāhmaṇa’nti? ‘No hidaṃ, bho’.
23“诸位是否确知：你们的生身父亲，只与婆罗门女子结合，从不与非婆罗门女子结合呢？”“不，先生。”
‘‘‘Jānanti pana bhonto – yo janako pitā brāhmaṇiṃyeva agamāsi, no abrāhmaṇi’nti? ‘No hidaṃ, bho’.
24“诸位是否确知：从你们的生身父亲之父，上溯至第七代父系祖先，皆只与婆罗门女子结合，从不与非婆罗门女子结合呢？”“不，先生。”
‘‘‘Jānanti pana bhonto – yo janakapitu pitā yāva sattamā pitupitāmahayugā brāhmaṇiṃyeva agamāsi, no abrāhmaṇi’nti? ‘No hidaṃ, bho’.
25“那么，诸位尊者，你们可知道入胎是怎样发生的吗？”“我们知道，尊者，入胎是这样发生的：父母交合，母亲正值受胎期，有神识现前。如是三事和合，便有了入胎。”
‘‘‘Jānanti pana bhonto – yathā gabbhassa avakkanti hotī’ti ? ‘Jānāma mayaṃ, bho – yathā gabbhassa avakkanti hoti . Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti; evaṃ tiṇṇaṃ sannipātā gabbhassa avakkanti hotī’ti.
26“那么，诸位尊者，你们可确切知道那个神识是刹帝利、婆罗门、吠舍，还是首陀罗吗？”“尊者，我们不知道那个神识是刹帝利、婆罗门、吠舍，还是首陀罗。”“既然如此，诸位尊者，你们可知道你们自己究竟是谁吗？”“既然如此，尊者，我们也不知道我们究竟是谁。”阿摄惒！这七位婆罗门仙人，在自己的种姓论说上被阿西德·德瓦喇仙人这般追问、盘问、质问，尚且无法应对；而今你在我的种姓论说上，这般被我追问、盘问、质问，又如何能应对得来？你虽师从他们，学问却还差得远呢。”
‘‘‘Jānanti pana bhonto – taggha , so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti? ‘Na mayaṃ, bho, jānāma – taggha so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti. ‘Evaṃ sante, bho, jānātha – ke tumhe hothā’ti? ‘Evaṃ sante, bho , na mayaṃ jānāma – ke mayaṃ homā’ti. Te hi nāma, assalāyana, satta brāhmaṇisayo asitena devalena isinā sake jātivāde samanuyuñjīyamānā samanuggāhīyamānā samanubhāsīyamānā na sampāyissanti; kiṃ pana tvaṃ etarahi mayā sakasmiṃ jātivāde samanuyuñjīyamāno samanuggāhīyamāno samanubhāsīyamāno sampāyissasi, yesaṃ tvaṃ sācariyako na puṇṇo dabbigāho’’ti.
27听了这话，阿摄惒学童对世尊说：“真是殊胜啊，乔达摩尊者！……请乔达摩尊者摄受我为优婆塞，从今日起尽形寿皈依。”
Evaṃ vutte, assalāyano māṇavo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.
28《阿摄和经》第三终
Assalāyanasuttaṃ niṭṭhitaṃ tatiyaṃ.