4. Aggaññasuttaṃ

Vāseṭṭhabhāradvājā

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 [pāsādacchāyāyaṃ (ka.)] abbhokāse caṅkamati.

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 [sammukhā (syā. ka.)] dhammiṃ kathaṃ savanāyā’’ti. ‘‘Evamāvuso’’ti kho bhāradvājo vāseṭṭhassa paccassosi.

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 [hīno añño vaṇṇo (sī. pī. ma. ni. 2 madhurasutta)]. Brāhmaṇova sukko vaṇṇo , kaṇhā aññe vaṇṇā [kaṇho añño vaṇṇo (sī. pī. ma. ni. 2 madhurasutta)]. Brāhmaṇāva sujjhanti, no abrāhmaṇā. Brāhmaṇāva [brāhmaṇā (syā.)] 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. ‘‘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 [te ca (syā. ka.)] brahmānañceva abbhācikkhanti, musā ca bhāsanti, bahuñca apuññaṃ pasavanti.

Catuvaṇṇasuddhi



这是我对文本的完整直译:
起源经
婆塞德和婆罗堕阇
我是这样听说的 - 有一次,世尊住在舍卫城东园鹿母讲堂。那时,婆塞德和婆罗堕阇正在比丘们中间修行,希望成为比丘。傍晚时分,世尊从禅思中起来,从讲堂下来,在讲堂阴影下的露天处散步。
婆塞德看见世尊傍晚时分从禅思中起来,从讲堂下来,在讲堂阴影下的露天处散步。看见后对婆罗堕阇说:"朋友婆罗堕阇,这是世尊傍晚时分从禅思中起来,从讲堂下来,在讲堂阴影下的露天处散步。朋友婆罗堕阇,我们去世尊那里吧;也许我们能从世尊那里听到法的开示。"婆罗堕阇回答婆塞德说:"好的,朋友。"
于是婆塞德和婆罗堕阇走向世尊;走近后向世尊致敬,跟随世尊一起散步。这时世尊对婆塞德说:"婆塞德,你们本是婆罗门种姓,出身婆罗门家族,从婆罗门家庭出家为无家者,婆罗门们没有辱骂你们、责骂你们吗?"(婆塞德回答说:)"确实,尊者,婆罗门们辱骂我们、责骂我们,用完全的责骂,不是不完全的。""婆塞德,婆罗门们是如何用完全的责骂,不是不完全的责骂来辱骂你们、责骂你们的呢?""尊者,婆罗门们这样说:'婆罗门是最高贵的种姓,其他种姓低劣。婆罗门是白色种姓,其他种姓是黑色。只有婆罗门才能净化,非婆罗门不能。婆罗门是梵天之子,从梵天口中生,由梵天所生,由梵天所造,是梵天的继承人。你们舍弃了最高贵的种姓,加入了低劣的种姓,即这些秃头沙门、卑贱、黑色、从他人脚下生的人。这是不好的,这是不适当的,你们舍弃了最高贵的种姓,加入了低劣的种姓,即这些秃头沙门、卑贱、黑色、从他人脚下生的人。'尊者,婆罗门们就是这样用完全的责骂,不是不完全的责骂来辱骂我们、责骂我们的。"
"婆塞德,婆罗门们确实忘记了古老的传统才这样说:'婆罗门是最高贵的种姓,其他种姓低劣;婆罗门是白色种姓,其他种姓是黑色;只有婆罗门才能净化,非婆罗门不能;婆罗门是梵天之子,从梵天口中生,由梵天所生,由梵天所造,是梵天的继承人。'婆塞德,我们可以看到婆罗门的妻子们有月经、怀孕、分娩、哺乳。这些婆罗门虽然是从子宫出生,却这样说:'婆罗门是最高贵的种姓,其他种姓低劣;婆罗门是白色种姓,其他种姓是黑色;只有婆罗门才能净化,非婆罗门不能;婆罗门是梵天之子,从梵天口中生,由梵天所生,由梵天所造,是梵天的继承人。'他们诽谤梵天,说妄语,积累许多罪过。
四种姓的净化

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 [kho vāseṭṭha (ka.)] 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.

‘‘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. ‘‘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. ‘‘Tadamināpetaṃ, vāseṭṭha, pariyāyena veditabbaṃ, yathā dhammova seṭṭho janetasmiṃ, diṭṭhe ceva dhamme abhisamparāyañca.

‘‘Jānāti kho [kho pana (ka.)], vāseṭṭha, rājā pasenadi kosalo – ‘samaṇo gotamo anantarā [anuttaro (bahūsu)] sakyakulā pabbajito’ti. Sakyā kho pana, vāseṭṭha, rañño pasenadissa kosalassa anuyuttā [anantarā anuyantā (syā.), anantarā anuyuttā (ka.)] 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 [nanu (bahūsu)] ‘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.



这是我对文本的完整直译:
"婆塞德,有这四种姓:刹帝利、婆罗门、吠舍、首陀罗。婆塞德,在这里,有些刹帝利杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、贪婪、嗔恨、邪见。因此,婆塞德,这些被称为不善、被认为是不善、有过失、被认为有过失、不应实行、被认为不应实行、不适合圣者、被认为不适合圣者、黑暗、有黑暗果报、为智者所呵责的法,在一些刹帝利中也可以看到。婆塞德,有些婆罗门...吠舍...首陀罗也杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、贪婪、嗔恨、邪见。因此,婆塞德,这些被称为不善...为智者所呵责的法,在一些首陀罗中也可以看到。
"婆塞德,在这里,有些刹帝利远离杀生、远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、不贪婪、不嗔恨、正见。因此,婆塞德,这些被称为善、被认为是善、无过失、被认为无过失、应当实行、被认为应当实行、适合圣者、被认为适合圣者、光明、有光明果报、为智者所赞叹的法,在一些刹帝利中也可以看到。婆塞德,有些婆罗门...吠舍...首陀罗也远离杀生...不贪婪、不嗔恨、正见。因此,婆塞德,这些被称为善...为智者所赞叹的法,在一些首陀罗中也可以看到。
"婆塞德,在这四种姓中,当黑暗与光明的法如此混杂存在,有些为智者所呵责,有些为智者所赞叹时,婆罗门们却这样说:'婆罗门是最高贵的种姓,其他种姓低劣;婆罗门是白色种姓,其他种姓是黑色;只有婆罗门才能净化,非婆罗门不能;婆罗门是梵天之子,从梵天口中生,由梵天所生,由梵天所造,是梵天的继承人。'智者不同意他们的说法。为什么?因为,婆塞德,在这四种姓中,如果有比丘是阿罗汉、漏尽、修行圆满、所作已办、放下重担、达到目标、彻底断除生存的束缚、以正确的智慧解脱,他被称为他们中最高的,这是依法而非非法。因为,婆塞德,法在此世间是最高的,无论是现世还是来世。
"婆塞德,通过这个方法也可以理解,法在此世间是最高的,无论是现世还是来世。
"婆塞德,拘萨罗国王波斯匿知道:'沙门乔达摩是从释迦族直接出家的。'婆塞德,释迦族是拘萨罗国王波斯匿的臣民。婆塞德,释迦族对拘萨罗国王波斯匿行礼拜、起立、合掌、恭敬之礼。因此,婆塞德,释迦族对拘萨罗国王波斯匿行礼拜、起立、合掌、恭敬之礼,而拘萨罗国王波斯匿对如来也行礼拜、起立、合掌、恭敬之礼,并不是因为'沙门乔达摩出身高贵,我出身低贱。沙门乔达摩强壮,我软弱。沙门乔达摩容貌端正,我相貌丑陋。沙门乔达摩有大威力,我威力小。'而是因为尊重法、尊崇法、敬重法、供养法、恭敬法,拘萨罗国王波斯匿才对如来行礼拜、起立、合掌、恭敬之礼。婆塞德,通过这个方法也可以理解,法在此世间是最高的,无论是现世还是来世。

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.

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.

‘‘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.

Rasapathavipātubhāvo

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 [samatāni (bahūsu)]; seyyathāpi nāma payaso tattassa [payatattassa (syā.)] nibbāyamānassa upari santānakaṃ hoti, evameva pāturahosi. Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā, seyyathāpi nāma sampannaṃ vā sappi sampannaṃ vā navanītaṃ evaṃvaṇṇā ahosi. Seyyathāpi nāma khuddamadhuṃ [khuddaṃ madhuṃ (ka. sī.)] aneḷakaṃ [anelakaṃ (sī. pī.)], 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.

Candimasūriyādipātubhāvo

121. ‘‘Atha kho te, vāseṭṭha, sattā rasapathaviṃ hatthehi āluppakārakaṃ upakkamiṃsu paribhuñjituṃ. Yato kho te [yato kho (sī. syā. pī.)], 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.



这是我对文本的完整直译:
"婆塞德,你们出身不同、名字不同、族姓不同、家族不同,从家庭生活出家为无家者。当被问到'你们是谁'时,你们回答说'我们是释迦子沙门'。婆塞德,如果有人对如来的信仰已经深深扎根、确立、坚固,不能被任何沙门、婆罗门、天神、魔罗、梵天或世间任何人动摇,那么他可以这样说:'我是世尊的儿子,从口中生,从法生,由法造,是法的继承人。'为什么?因为,婆塞德,这些是如来的别名:'法身'、'梵身'、'法性'、'梵性'。
"婆塞德,有时候,经过很长的时间,这个世界会收缩。当世界收缩时,大多数众生会转生到光音天。他们在那里是意生的,以喜悦为食,自身发光,在空中飞行,住在美妙的地方,长时间存在。
"婆塞德,有时候,经过很长的时间,这个世界会再次展开。当世界展开时,大多数众生从光音天死后来到这里。他们在这里是意生的,以喜悦为食,自身发光,在空中飞行,住在美妙的地方,长时间存在。
味地的出现
"婆塞德,那时,世界是一片水,黑暗笼罩,伸手不见五指。没有日月,没有星辰,没有昼夜,没有月份和半月,没有季节和年份,没有男女之分,众生只被称为'众生'。婆塞德,经过很长的时间,味地在水中出现;就像热牛奶冷却时表面会形成一层薄膜一样。它色香味俱全,就像上等的酥油或上等的奶油那样美丽。它的味道就像纯净的蜂蜜一样甜美。婆塞德,这时有一个贪婪的众生说:'朋友,这是什么?'他用手指尝了尝味地。当他用手指尝味地时,他喜欢上了它,渴爱生起了。婆塞德,其他众生效仿那个众生,也用手指尝味地。当他们用手指尝味地时,他们也喜欢上了它,渴爱生起了。
日月等的出现
"婆塞德,然后这些众生开始用手抓取味地来食用。当这些众生开始用手抓取味地来食用时,他们的自身光明消失了。当自身光明消失后,日月出现了。日月出现后,星辰出现了。星辰出现后,昼夜出现了。昼夜出现后,月份和半月出现了。月份和半月出现后,季节和年份出现了。婆塞德,这就是世界再次展开的过程。

122. ‘‘Atha kho te, vāseṭṭha, sattā rasapathaviṃ paribhuñjantā taṃbhakkhā [tabbhakkhā (syā.)] tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu. Yathā yathā kho te, vāseṭṭha, sattā rasapathaviṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu, tathā tathā tesaṃ sattānaṃ (rasapathaviṃ paribhuñjantānaṃ) [( ) sī. syā. pī. potthakesu natthi] kharattañceva kāyasmiṃ okkami, vaṇṇavevaṇṇatā [vaṇṇavevajjatā (ṭīkā)] 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 [sādhurasaṃ (sī. syā. pī.)] labhitvā evamāhaṃsu – ‘aho rasaṃ, aho rasa’nti! Tadeva porāṇaṃ aggaññaṃ akkharaṃ anusaranti, na tvevassa atthaṃ ājānanti.

Bhūmipappaṭakapātubhāvo

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.

‘‘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.

Padālatāpātubhāvo

124. ‘‘Bhūmipappaṭake antarahite padālatā [saddālatā (sī.)] pāturahosi, seyyathāpi nāma kalambukā [kalambakā (syā.)], 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 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.

‘‘Padālatāya antarahitāya sannipatiṃsu. Sannipatitvā anutthuniṃsu – ‘ahu vata no, ahāyi vata no padālatā’ti! Tadetarahipi manussā kenaci [kenacideva (sī. syā. pī.)] dukkhadhammena phuṭṭhā evamāhaṃsu – ‘ahu vata no, ahāyi vata no’ti! Tadeva porāṇaṃ aggaññaṃ akkharaṃ anusaranti, na tvevassa atthaṃ ājānanti.

Akaṭṭhapākasālipātubhāvo

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.

Itthipurisaliṅgapātubhāvo



这是我对文本的完整直译:
"婆塞德,那些众生食用味地,以它为食,以它为养料,长时间存在。随着这些众生长时间食用味地,以它为食,以它为养料,他们的身体变得更加粗糙,容貌也出现了差异。有些众生长得美丽,有些众生长得丑陋。那些长得美丽的众生就轻视那些长得丑陋的众生,说:'我们比他们更美丽,他们比我们更丑陋。'由于他们因容貌而生起傲慢,味地就消失了。味地消失后,他们聚集在一起。聚集后,他们哀叹道:'啊,美味啊!啊,美味啊!'现在人们在得到什么美味的东西时也会这样说:'啊,美味啊!啊,美味啊!'他们只是重复古老的原始词语,却不知道其中的含义。
地皮的出现
"婆塞德,当味地消失后,地皮出现了。它的出现就像蘑菇一样。它色香味俱全,就像上等的酥油或上等的奶油那样美丽。它的味道就像纯净的蜂蜜一样甜美。
"婆塞德,那些众生开始食用地皮。他们食用它,以它为食,以它为养料,长时间存在。随着这些众生长时间食用地皮,以它为食,以它为养料,他们的身体变得更加粗糙,容貌也出现了更大的差异。有些众生长得美丽,有些众生长得丑陋。那些长得美丽的众生就轻视那些长得丑陋的众生,说:'我们比他们更美丽,他们比我们更丑陋。'由于他们因容貌而生起傲慢,地皮就消失了。
蔓藤的出现
"地皮消失后,蔓藤出现了,就像葫芦藤一样。它色香味俱全,就像上等的酥油或上等的奶油那样美丽。它的味道就像纯净的蜂蜜一样甜美。
"婆塞德,那些众生开始食用蔓藤。他们食用它,以它为食,以它为养料,长时间存在。随着这些众生长时间食用蔓藤,以它为食,以它为养料,他们的身体变得更加粗糙,容貌也出现了更大的差异。有些众生长得美丽,有些众生长得丑陋。那些长得美丽的众生就轻视那些长得丑陋的众生,说:'我们比他们更美丽,他们比我们更丑陋。'由于他们因容貌而生起傲慢,蔓藤就消失了。
"蔓藤消失后,他们聚集在一起。聚集后,他们哀叹道:'啊,我们曾经拥有的,现在失去了蔓藤!'现在人们在遇到什么痛苦的事情时也会这样说:'啊,我们曾经拥有的,现在失去了!'他们只是重复古老的原始词语,却不知道其中的含义。
自然生长的稻米的出现
"婆塞德,当蔓藤消失后,自然生长的稻米出现了,没有糠秕,没有皮壳,纯净芳香,米粒饱满。他们晚上收割来作晚餐的,到了早上就已经成熟并重新生长。他们早上收割来作早餐的,到了晚上就已经成熟并重新生长;看不出有收割的痕迹。婆塞德,那些众生食用自然生长的稻米,以它为食,以它为养料,长时间存在。
男女性征的出现

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.

‘‘Ye kho pana te, vāseṭṭha, tena samayena sattā passanti methunaṃ dhammaṃ paṭisevante, aññe paṃsuṃ khipanti, aññe seṭṭhiṃ khipanti , aññe gomayaṃ khipanti – ‘nassa asuci [vasali (syā.), vasalī (ka.)], nassa asucī’ti. ‘Kathañhi nāma satto sattassa evarūpaṃ karissatī’ti! Tadetarahipi manussā ekaccesu janapadesu vadhuyā nibbuyhamānāya [nivayhamānāya, niggayhamānāya (ka.)] aññe paṃsuṃ khipanti, aññe seṭṭhiṃ khipanti, aññe gomayaṃ khipanti. Tadeva porāṇaṃ aggaññaṃ akkharaṃ anusaranti, na tvevassa atthaṃ ājānanti.

Methunadhammasamācāro

127. ‘‘Adhammasammataṃ kho pana [adhammasammataṃ taṃ kho pana (syā.), adhammasammataṃ kho pana taṃ (?)], 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 [sakiṃdeva (ka.)] sāyapātarāsāyā’ti !

‘‘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 [āhaṭo (syā.)] me sāli sakiṃdeva sāyapātarāsāyā’ti. Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṃ āpajjamāno sāliṃ āhāsi sakiṃdeva dvīhāya. ‘Evampi kira, bho, sādhū’ti.

‘‘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.

‘‘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.

‘‘Yato kho te, vāseṭṭha, sattā sannidhikārakaṃ sāliṃ upakkamiṃsu paribhuñjituṃ. Atha kaṇopi taṇḍulaṃ pariyonandhi, thusopi taṇḍulaṃ pariyonandhi; lūnampi nappaṭivirūḷhaṃ , apadānaṃ paññāyittha, saṇḍasaṇḍā sālayo aṭṭhaṃsu.

Sālivibhāgo



这是我对文本的完整直译:
"婆塞德,随着这些众生长时间食用自然生长的稻米,以它为食,以它为养料,他们的身体变得更加粗糙,容貌也出现了更大的差异,女性出现了女性特征,男性出现了男性特征。女性过分注视男性,男性也过分注视女性。由于他们彼此过分注视,欲望生起,身体产生热恼。由于热恼,他们开始从事淫欲行为。
"婆塞德,那时,看到他们从事淫欲行为的其他众生,有的扔土,有的扔灰,有的扔牛粪,说:'去死吧,不洁的东西!去死吧,不洁的东西!'他们说:'一个众生怎么能对另一个众生做这样的事呢?'现在在某些地方,当新娘被带走时,人们还会扔土,扔灰,扔牛粪。他们只是重复古老的原始词语,却不知道其中的含义。
淫欲行为的习惯
"婆塞德,那时被认为是非法的,现在却被认为是合法的。婆塞德,那时从事淫欲行为的众生,一个月或两个月都不被允许进入村庄或城镇。当这些众生过分沉溺于这种不正当的行为时,他们开始建造房屋来隐藏这种不正当的行为。婆塞德,这时有一个懒惰的众生想:'为什么我要辛苦地每天晚上收割稻米作晚餐,每天早上收割稻米作早餐呢?我何不一次性收割足够早晚两餐的稻米呢?'
"婆塞德,于是那个众生一次性收割了足够早晚两餐的稻米。然后,婆塞德,另一个众生走近那个众生,说:'来吧,朋友,我们去收割稻米吧。''不用了,朋友,我已经收割了足够早晚两餐的稻米了。'婆塞德,那个众生效仿第一个众生,一次性收割了足够两天的稻米,说:'这样也很好啊,朋友。'
"婆塞德,然后另一个众生走近那个众生,说:'来吧,朋友,我们去收割稻米吧。''不用了,朋友,我已经收割了足够两天的稻米了。'婆塞德,那个众生效仿第二个众生,一次性收割了足够四天的稻米,说:'这样也很好啊,朋友。'
"婆塞德,然后另一个众生走近那个众生,说:'来吧,朋友,我们去收割稻米吧。''不用了,朋友,我已经收割了足够四天的稻米了。'婆塞德,那个众生效仿第三个众生,一次性收割了足够八天的稻米,说:'这样也很好啊,朋友。'
"婆塞德,当这些众生开始储存稻米食用时,稻米就开始长出糠秕和皮壳,收割后不再重新生长,可以看出收割的痕迹,稻米开始成片生长。
稻米的分配

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.

129. ‘‘Atha kho, vāseṭṭha, aññataro satto lolajātiko sakaṃ bhāgaṃ parirakkhanto aññataraṃ [aññassa (?)] 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.

Mahāsammatarājā



这是我对文本的完整直译:
"婆塞德,于是这些众生聚集在一起,聚集后他们哀叹道:'朋友们,众生中出现了邪恶的事物。我们过去是意生的,以喜悦为食,自身发光,在空中飞行,住在美妙的地方,长时间存在。经过很长的时间后,味地在水中出现。它色香味俱全。我们开始用手抓取味地来食用。当我们用手抓取味地来食用时,我们的自身光明消失了。当自身光明消失后,日月出现了,日月出现后,星辰出现了,星辰出现后,昼夜出现了,昼夜出现后,月份和半月出现了,月份和半月出现后,季节和年份出现了。我们食用味地,以它为食,以它为养料,长时间存在。由于邪恶不善法的出现,味地消失了。味地消失后,地皮出现了。它色香味俱全。我们开始食用地皮。我们食用它,以它为食,以它为养料,长时间存在。由于邪恶不善法的出现,地皮消失了。地皮消失后,蔓藤出现了。它色香味俱全。我们开始食用蔓藤。我们食用它,以它为食,以它为养料,长时间存在。由于邪恶不善法的出现,蔓藤消失了。蔓藤消失后,自然生长的稻米出现了,没有糠秕,没有皮壳,纯净芳香,米粒饱满。我们晚上收割来作晚餐的,到了早上就已经成熟并重新生长。我们早上收割来作早餐的,到了晚上就已经成熟并重新生长;看不出有收割的痕迹。我们食用自然生长的稻米,以它为食,以它为养料,长时间存在。由于邪恶不善法的出现,稻米长出了糠秕和皮壳,收割后不再重新生长,可以看出收割的痕迹,稻米开始成片生长。我们不如把稻米分配,划定界限吧!'于是,婆塞德,这些众生把稻米分配,划定了界限。
"婆塞德,这时有一个贪婪的众生,在保护自己的份额时,偷取了另一个人的未给予的份额并食用了。人们抓住了他,抓住后对他说:'朋友,你做了邪恶的事,你在保护自己的份额时,偷取了另一个人的未给予的份额并食用了。朋友,不要再做这样的事了。'那个众生回答说:'好的,朋友们。'婆塞德,第二次...第三次,那个众生又在保护自己的份额时,偷取了另一个人的未给予的份额并食用了。人们抓住了他,抓住后对他说:'朋友,你做了邪恶的事,你在保护自己的份额时,偷取了另一个人的未给予的份额并食用了。朋友,不要再做这样的事了。'有些人用手打他,有些人用土块打他,有些人用棍子打他。婆塞德,从那时起,偷盗出现了,谴责出现了,妄语出现了,惩罚出现了。
大众选举的国王

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.

‘‘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. ‘‘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.

Brāhmaṇamaṇḍalaṃ

132. ‘‘Atha kho tesaṃ, vāseṭṭha, sattānaṃyeva [tesaṃ yeva kho vāseṭṭha sattānaṃ (sī. pī.)] 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 [ghāsamesanā (sī. syā. pī.)]. 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 [paṇṇakuṭīsu jhāyanti jhāyantīti kho (sī. pī.), paṇṇakuṭīsu jhāyantīti kho (ka.)], vāseṭṭha, ‘jhāyakā, jhāyakā’ tveva dutiyaṃ akkharaṃ upanibbattaṃ. Tesaṃyeva kho, vāseṭṭha, sattānaṃ ekacce sattā araññāyatane paṇṇakuṭīsu taṃ jhānaṃ anabhisambhuṇamānā [anabhisaṃbhūnamānā (katthaci)] 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 [na dānime jhāyantī na dānime (sī. pī. ka.)] 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.

Vessamaṇḍalaṃ



这是我对文本的完整直译:
"婆塞德,于是这些众生聚集在一起,聚集后他们哀叹道:'朋友们,众生中出现了邪恶的事物,偷盗出现了,谴责出现了,妄语出现了,惩罚出现了。我们不如选出一个众生,让他对该谴责的人进行正当的谴责,对该责骂的人进行正当的责骂,对该驱逐的人进行正当的驱逐。我们将给他一份稻米作为报酬。'
"婆塞德,于是这些众生走向他们中最英俊、最好看、最令人愉悦、最有威力的那个众生,对他说:'来吧,朋友,请对该谴责的人进行正当的谴责,对该责骂的人进行正当的责骂,对该驱逐的人进行正当的驱逐。我们将给你一份稻米作为报酬。'婆塞德,那个众生答应了其他众生的请求,对该谴责的人进行正当的谴责,对该责骂的人进行正当的责骂,对该驱逐的人进行正当的驱逐。他们给了他一份稻米作为报酬。
"婆塞德,'大众选举的'的意思就是'大选'(Mahā-sammata),这是第一个词的由来。'田地的主人'的意思就是'刹帝利'(Khattiya),这是第二个词的由来。'以法使他人喜悦'的意思就是'国王'(Rājā),这是第三个词的由来。婆塞德,这就是刹帝利阶级根据古老的原始词语的起源,它是这些众生的,不是其他人的;是相似的人的,不是不相似的人的;是依法的,不是非法的。因为,婆塞德,法在此世间是最高的,无论是现世还是来世。
婆罗门阶级
"婆塞德,这些众生中有些人想:'朋友们,众生中出现了邪恶的事物,偷盗出现了,谴责出现了,妄语出现了,惩罚出现了,驱逐出现了。我们不如远离邪恶不善法。'他们远离了邪恶不善法。婆塞德,'远离邪恶不善法'的意思就是'婆罗门'(Brāhmaṇa),这是第一个词的由来。他们在森林中搭建叶屋,在叶屋中冥想,没有火,没有烟,只有木臼和木杵。他们晚上和早上进入村庄、城镇和王城寻找食物。获得食物后,他们又回到森林的叶屋中冥想。人们看到后这样说:'这些众生在森林中搭建叶屋,在叶屋中冥想,没有火,没有烟,只有木臼和木杵。他们晚上和早上进入村庄、城镇和王城寻找食物。获得食物后,他们又回到森林的叶屋中冥想。'婆塞德,'冥想'的意思就是'冥想者'(Jhāyaka),这是第二个词的由来。婆塞德,这些众生中有些人无法在森林的叶屋中进行冥想,就来到村庄和城镇附近,编写经典。人们看到后这样说:'这些众生无法在森林的叶屋中进行冥想,就来到村庄和城镇附近,编写经典。他们现在不冥想了。'婆塞德,'现在不冥想'的意思就是'不冥想者'(Ajjhāyaka),这是第三个词的由来。婆塞德,那时这被认为是低贱的,而现在却被认为是高贵的。婆塞德,这就是婆罗门阶级根据古老的原始词语的起源,它是这些众生的,不是其他人的;是相似的人的,不是不相似的人的;是依法的,不是非法的。因为,婆塞德,法在此世间是最高的,无论是现世还是来世。
吠舍阶级

133. ‘‘Tesaṃyeva kho, vāseṭṭha, sattānaṃ ekacce sattā methunaṃ dhammaṃ samādāya visukammante [vissutakammante (sī. pī.), vissukammante (ka. sī.), visuṃ kammante (syā. ka.)] 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.

Suddamaṇḍalaṃ

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.

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.

Duccaritādikathā

136. ‘‘Khattiyopi kho, vāseṭṭha, kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā micchādiṭṭhiko micchādiṭṭhikammasamādāno [idaṃ padaṃ sī. ipotthakesu natthi] 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.

‘‘Khattiyopi kho, vāseṭṭha, kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā sammādiṭṭhiko sammādiṭṭhikammasamādāno [idaṃ padaṃ sī. pī. potthakesu natthi] 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. ‘‘Khattiyopi kho, vāseṭṭha, kāyena dvayakārī, vācāya dvayakārī, manasā dvayakārī, vimissadiṭṭhiko vimissadiṭṭhikammasamādāno vimissadiṭṭhikammasamādānahetu [vimissadiṭṭhiko vimissakammasamādāno vimissakammasamādānahetu (syā.), vītimissadiṭṭhiko vītimissadiṭṭhikammasamādānahetu (sī. pī.)] 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.

Bodhipakkhiyabhāvanā

138. ‘‘Khattiyopi kho, vāseṭṭha, kāyena saṃvuto vācāya saṃvuto manasā saṃvuto sattannaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanamanvāya diṭṭheva dhamme parinibbāyati [parinibbāti (ka.)]. 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.



这是我对文本的完整直译:
"婆塞德,这些众生中有些人从事性行为,从事各种职业。婆塞德,'从事性行为,从事各种职业'的意思就是'吠舍'(Vessa),这个词就是这样产生的。婆塞德,这就是吠舍阶级根据古老的原始词语的起源,它是这些众生的,不是其他人的;是相似的人的,不是不相似的人的;是依法的,不是非法的。因为,婆塞德,法在此世间是最高的,无论是现世还是来世。
首陀罗阶级
"婆塞德,这些众生中剩下的人变成了残忍的猎人和低贱的人。婆塞德,'残忍的猎人和低贱的人'的意思就是'首陀罗'(Sudda),这个词就是这样产生的。婆塞德,这就是首陀罗阶级根据古老的原始词语的起源,它是这些众生的,不是其他人的;是相似的人的,不是不相似的人的;是依法的,不是非法的。因为,婆塞德,法在此世间是最高的,无论是现世还是来世。
"婆塞德,有一个时期,刹帝利厌恶自己的法,从家庭生活出家为无家者,说:'我要成为沙门。'婆罗门也...吠舍也...首陀罗也厌恶自己的法,从家庭生活出家为无家者,说:'我要成为沙门。'婆塞德,沙门阶级就是从这四个阶级中产生的,它是这些众生的,不是其他人的;是相似的人的,不是不相似的人的;是依法的,不是非法的。因为,婆塞德,法在此世间是最高的,无论是现世还是来世。
关于恶行等的讨论
"婆塞德,如果刹帝利身体行恶,语言行恶,思想行恶,持有邪见,因为持有邪见和行邪见之业,身体崩溃死亡后,会堕落到苦界、恶趣、下界、地狱。婆罗门也...吠舍也...首陀罗也...沙门也,如果身体行恶,语言行恶,思想行恶,持有邪见,因为持有邪见和行邪见之业,身体崩溃死亡后,会堕落到苦界、恶趣、下界、地狱。
"婆塞德,如果刹帝利身体行善,语言行善,思想行善,持有正见,因为持有正见和行正见之业,身体崩溃死亡后,会投生到善趣、天界。婆罗门也...吠舍也...首陀罗也...沙门也,如果身体行善,语言行善,思想行善,持有正见,因为持有正见和行正见之业,身体崩溃死亡后,会投生到善趣、天界。
"婆塞德,如果刹帝利身体行善恶混杂,语言行善恶混杂,思想行善恶混杂,持有混杂的见解,因为持有混杂的见解和行混杂之业,身体崩溃死亡后,会经历苦乐。婆罗门也...吠舍也...首陀罗也...沙门也,如果身体行善恶混杂,语言行善恶混杂,思想行善恶混杂,持有混杂的见解,因为持有混杂的见解和行混杂之业,身体崩溃死亡后,会经历苦乐。
修习觉支
"婆塞德,如果刹帝利约束身体,约束语言,约束思想,修习七觉支,就能在现世证得涅槃。婆罗门也...吠舍也...首陀罗也...沙门也,如果约束身体,约束语言,约束思想,修习七觉支,就能在现世证得涅槃。

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.



这是我对文本的完整直译:
"婆塞德,在这四个种姓中,如果有比丘成为阿罗汉,烦恼已尽,修行已成,所作已办,放下重担,达到目标,彻底断除生存的束缚,以正确的智慧解脱,他被称为是他们中最高的。这是依法而不是非法的。因为,婆塞德,法在此世间是最高的,无论是现世


140. ‘‘Brahmunā pesā, vāseṭṭha, sanaṅkumārena gāthā bhāsitā –

‘Khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino;

Vijjācaraṇasampanno, so seṭṭho devamānuse’ti.

‘‘Sā kho panesā, vāseṭṭha, brahmunā sanaṅkumārena gāthā sugītā, no duggītā. Subhāsitā, no dubbhāsitā. Atthasaṃhitā, no anatthasaṃhitā. Anumatā mayā. Ahampi, vāseṭṭha, evaṃ vadāmi –

‘Khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino;

Vijjācaraṇasampanno, so seṭṭho devamānuse’ti.

Idamavoca bhagavā. Attamanā vāseṭṭhabhāradvājā bhagavato bhāsitaṃ abhinandunti.

Aggaññasuttaṃ niṭṭhitaṃ catutthaṃ.

这是我对文本的完整直译:
"婆塞德,这是梵天常童子所说的偈颂:
'在以家族为依归的人中,刹帝利是最高的;
但在天神和人类中,具足明行者是最高的。'
"婆塞德,这首由梵天常童子所说的偈颂,唱得好,不是唱得不好。说得好,不是说得不好。有意义,不是无意义。我赞同它。婆塞德,我也这样说:
'在以家族为依归的人中,刹帝利是最高的;
但在天神和人类中,具足明行者是最高的。'
世尊如此说。婆塞德和婆罗豆婆遮欢喜,随喜世尊所说。
第四起源经结束。

