B0102010304aggaññasuttaṃ（最初經）c3.5s

Aggaññasuttaṃ

Vāseṭṭhabhāradvājā

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.
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.
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.
『『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

這是我對文字的完整直譯: 起源經婆塞德和婆羅墮阇我是這樣聽說的 - 有一次,世尊住在舍衛城東園鹿母講堂。那時,婆塞德和婆羅墮阇正在比丘們中間修行,希望成為比丘。傍晚時分,世尊從禪思中起來,從講堂下來,在講堂陰影下的露天處散步。婆塞德看見世尊傍晚時分從禪思中起來,從講堂下來,在講堂陰影下的露天處散步。看見后對婆羅墮阇說:"朋友婆羅墮阇,這是世尊傍晚時分從禪思中起來,從講堂下來,在講堂陰影下的露天處散步。朋友婆羅墮阇,我們去世尊那裡吧;也許我們能從世尊那裡聽到法的開示。"婆羅墮阇回答婆塞德說:"好的,朋友。" 於是婆塞德和婆羅墮阇走向世尊;走近後向世尊致敬,跟隨世尊一起散步。這時世尊對婆塞德說:"婆塞德,你們本是婆羅門種姓,出身婆羅門家族,從婆羅門家庭出家為無家者,婆羅門們沒有辱罵你們、責罵你們嗎?"(婆塞德回答說:)"確實,尊者,婆羅門們辱罵我們、責罵我們,用完全的責罵,不是不完全的。""婆塞德,婆羅門們是如何用完全的責罵,不是不完全的責罵來辱罵你們、責罵你們的呢?""尊者,婆羅門們這樣說:'婆羅門是最高貴的種姓,其他種姓低劣。婆羅門是白色種姓,其他種姓是黑色。只有婆羅門才能凈化,非婆羅門不能。婆羅門是梵天之子,從梵天口中生,由梵天所生,由梵天所造,是梵天的繼承人。你們捨棄了最高貴的種姓,加入了低劣的種姓,即這些禿頭沙門、卑賤、黑色、從他人腳下生的人。這是不好的,這是不適當的,你們捨棄了最高貴的種姓,加入了低劣的種姓,即這些禿頭沙門、卑賤、黑色、從他人腳下生的人。'尊者,婆羅門們就是這樣用完全的責罵,不是不完全的責罵來辱罵我們、責罵我們的。" "婆塞德,婆羅門們確實忘記了古老的傳統才這樣說:'婆羅門是最高貴的種姓,其他種姓低劣;婆羅門是白色種姓,其他種姓是黑色;只有婆羅門才能凈化,非婆羅門不能;婆羅門是梵天之子,從梵天口中生,由梵天所生,由梵天所造,是梵天的繼承人。'婆塞德,我們可以看到婆羅門的妻子們有月經、懷孕、分娩、哺乳。這些婆羅門雖然是從子宮出生,卻這樣說:'婆羅門是最高貴的種姓,其他種姓低劣;婆羅門是白色種姓,其他種姓是黑色;只有婆羅門才能凈化,非婆羅門不能;婆羅門是梵天之子,從梵天口中生,由梵天所生,由梵天所造,是梵天的繼承人。'他們誹謗梵天,說妄語,積累許多罪過。四種姓的凈化

『『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.

『『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 .
『『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.

這是我對文字的完整直譯: "婆塞德,有這四種姓:剎帝利、婆羅門、吠舍、首陀羅。婆塞德,在這裡,有些剎帝利殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪婪、嗔恨、邪見。因此,婆塞德,這些被稱為不善、被認為是不善、有過失、被認為有過失、不應實行、被認為不應實行、不適合聖者、被認為不適合聖者、黑暗、有黑暗果報、為智者所呵責的法,在一些剎帝利中也可以看到。婆塞德,有些婆羅門...吠舍...首陀羅也殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪婪、嗔恨、邪見。因此,婆塞德,這些被稱為不善...為智者所呵責的法,在一些首陀羅中也可以看到。 "婆塞德,在這裡,有些剎帝利遠離殺生、遠離偷盜、遠離邪淫、遠離妄語、遠離兩舌、遠離惡口、遠離綺語、不貪婪、不嗔恨、正見。因此,婆塞德,這些被稱為善、被認為是善、無過失、被認為無過失、應當實行、被認為應當實行、適合聖者、被認為適合聖者、光明、有光明果報、為智者所讚歎的法,在一些剎帝利中也可以看到。婆塞德,有些婆羅門...吠舍...首陀羅也遠離殺生...不貪婪、不嗔恨、正見。因此,婆塞德,這些被稱為善...為智者所讚歎的法,在一些首陀羅中也可以看到。 "婆塞德,在這四種姓中,當黑暗與光明的法如此混雜存在,有些為智者所呵責,有些為智者所讚歎時,婆羅門們卻這樣說:'婆羅門是最高貴的種姓,其他種姓低劣;婆羅門是白色種姓,其他種姓是黑色;只有婆羅門才能凈化,非婆羅門不能;婆羅門是梵天之子,從梵天口中生,由梵天所生,由梵天所造,是梵天的繼承人。'智者不同意他們的說法。為什麼?因為,婆塞德,在這四種姓中,如果有比丘是阿羅漢、漏盡、修行圓滿、所作已辦、放下重擔、達到目標、徹底斷除生存的束縛、以正確的智慧解脫,他被稱為他們中最高的,這是依法而非非法。因為,婆塞德,法在此世間是最高的,無論是現世還是來世。 "婆塞德,通過這個方法也可以理解,法在此世間是最高的,無論是現世還是來世。 "婆塞德,拘薩羅國王波斯匿知道:'沙門喬達摩是從釋迦族直接出家的。'婆塞德,釋迦族是拘薩羅國王波斯匿的臣民。婆塞德,釋迦族對拘薩羅國王波斯匿行禮拜、起立、合掌、恭敬之禮。因此,婆塞德,釋迦族對拘薩羅國王波斯匿行禮拜、起立、合掌、恭敬之禮,而拘薩羅國王波斯匿對如來也行禮拜、起立、合掌、恭敬之禮,並不是因為'沙門喬達摩出身高貴,我出身低賤。沙門喬達摩強壯,我軟弱。沙門喬達摩容貌端正,我相貌醜陋。沙門喬達摩有大威力,我威力小。'而是因為尊重法、尊崇法、敬重法、供養法、恭敬法,拘薩羅國王波斯匿才對如來行禮拜、起立、合掌、恭敬之禮。婆塞德,通過這個方法也可以理解,法在此世間是最高的,無論是現世還是來世。

『『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.
『『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

『『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

『『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.

這是我對文字的完整直譯: "婆塞德,你們出身不同、名字不同、族姓不同、家族不同,從家庭生活出家為無家者。當被問到'你們是誰'時,你們回答說'我們是釋迦子沙門'。婆塞德,如果有人對如來的信仰已經深深紮根、確立、堅固,不能被任何沙門、婆羅門、天神、魔羅、梵天或世間任何人動搖,那麼他可以這樣說:'我是世尊的兒子,從口中生,從法生,由法造,是法的繼承人。'為什麼?因為,婆塞德,這些是如來的別名:'法身'、'梵身'、'法性'、'梵性'。 "婆塞德,有時候,經過很長的時間,這個世界會收縮。當世界收縮時,大多數眾生會轉生到光音天。他們在那裡是意生的,以喜悅為食,自身發光,在空中飛行,住在美妙的地方,長時間存在。 "婆塞德,有時候,經過很長的時間,這個世界會再次展開。當世界展開時,大多數眾生從光音天死後來到這裡。他們在這裡是意生的,以喜悅為食,自身發光,在空中飛行,住在美妙的地方,長時間存在。味地的出現 "婆塞德,那時,世界是一片水,黑暗籠罩,伸手不見五指。沒有日月,沒有星辰,沒有晝夜,沒有月份和半月,沒有季節和年份,沒有男女之分,眾生只被稱為'眾生'。婆塞德,經過很長的時間,味地在水中出現;就像熱牛奶冷卻時表面會形成一層薄膜一樣。它色香味俱全,就像上等的酥油或上等的奶油那樣美麗。它的味道就像純凈的蜂蜜一樣甜美。婆塞德,這時有一個貪婪的眾生說:'朋友,這是什麼?'他用手指嚐了嚐味地。當他用手指嘗味地時,他喜歡上了它,渴愛生起了。婆塞德,其他眾生效仿那個眾生,也用手指嘗味地。當他們用手指嘗味地時,他們也喜歡上了它,渴愛生起了。日月等的出現 "婆塞德,然後這些眾生開始用手抓取味地來食用。當這些眾生開始用手抓取味地來食用時,他們的自身光明消失了。當自身光明消失後,日月出現了。日月出現后,星辰出現了。星辰出現后,晝夜出現了。晝夜出現后,月份和半月出現了。月份和半月出現后,季節和年份出現了。婆塞德,這就是世界再次展開的過程。

『『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

『『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

『『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

『『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

這是我對文字的完整直譯: "婆塞德,那些眾生食用味地,以它為食,以它為養料,長時間存在。隨著這些眾生長時間食用味地,以它為食,以它為養料,他們的身體變得更加粗糙,容貌也出現了差異。有些眾生長得美麗,有些眾生長得醜陋。那些長得美麗的眾生就輕視那些長得醜陋的眾生,說:'我們比他們更美麗,他們比我們更醜陋。'由於他們因容貌而生起傲慢,味地就消失了。味地消失後,他們聚集在一起。聚集后,他們哀嘆道:'啊,美味啊!啊,美味啊!'現在人們在得到什麼美味的東西時也會這樣說:'啊,美味啊!啊,美味啊!'他們只是重複古老的原始詞語,卻不知道其中的含義。地皮的出現 "婆塞德,當味地消失後,地皮出現了。它的出現就像蘑菇一樣。它色香味俱全,就像上等的酥油或上等的奶油那樣美麗。它的味道就像純凈的蜂蜜一樣甜美。 "婆塞德,那些眾生開始食用地皮。他們食用它,以它為食,以它為養料,長時間存在。隨著這些眾生長時間食用地皮,以它為食,以它為養料,他們的身體變得更加粗糙,容貌也出現了更大的差異。有些眾生長得美麗,有些眾生長得醜陋。那些長得美麗的眾生就輕視那些長得醜陋的眾生,說:'我們比他們更美麗,他們比我們更醜陋。'由於他們因容貌而生起傲慢,地皮就消失了。蔓藤的出現 "地皮消失後,蔓藤出現了,就像葫蘆藤一樣。它色香味俱全,就像上等的酥油或上等的奶油那樣美麗。它的味道就像純凈的蜂蜜一樣甜美。 "婆塞德,那些眾生開始食用蔓藤。他們食用它,以它為食,以它為養料,長時間存在。隨著這些眾生長時間食用蔓藤,以它為食,以它為養料,他們的身體變得更加粗糙,容貌也出現了更大的差異。有些眾生長得美麗,有些眾生長得醜陋。那些長得美麗的眾生就輕視那些長得醜陋的眾生,說:'我們比他們更美麗,他們比我們更醜陋。'由於他們因容貌而生起傲慢,蔓藤就消失了。 "蔓藤消失後,他們聚集在一起。聚集后,他們哀嘆道:'啊,我們曾經擁有的,現在失去了蔓藤!'現在人們在遇到什麼痛苦的事情時也會這樣說:'啊,我們曾經擁有的,現在失去了!'他們只是重複古老的原始詞語,卻不知道其中的含義。自然生長的稻米的出現 "婆塞德,當蔓藤消失後,自然生長的稻米出現了,沒有糠秕,沒有皮殼,純凈芳香,米粒飽滿。他們晚上收割來作晚餐的,到了早上就已經成熟並重新生長。他們早上收割來作早餐的,到了晚上就已經成熟並重新生長;看不出有收割的痕跡。婆塞德,那些眾生食用自然生長的稻米,以它為食,以它為養料,長時間存在。男女性徵的出現

『『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

『『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

這是我對文字的完整直譯: "婆塞德,隨著這些眾生長時間食用自然生長的稻米,以它為食,以它為養料,他們的身體變得更加粗糙,容貌也出現了更大的差異,女性出現了女性特徵,男性出現了男性特徵。女性過分注視男性,男性也過分注視女性。由於他們彼此過分注視,慾望生起,身體產生熱惱。由於熱惱,他們開始從事淫慾行為。 "婆塞德,那時,看到他們從事淫慾行為的其他眾生,有的扔土,有的扔灰,有的扔牛糞,說:'去死吧,不潔的東西!去死吧,不潔的東西!'他們說:'一個眾生怎麼能對另一個眾生做這樣的事呢?'現在在某些地方,當新娘被帶走時,人們還會扔土,扔灰,扔牛糞。他們只是重複古老的原始詞語,卻不知道其中的含義。淫慾行為的習慣 "婆塞德,那時被認為是非法的,現在卻被認為是合法的。婆塞德,那時從事淫慾行為的眾生,一個月或兩個月都不被允許進入村莊或城鎮。當這些眾生過分沉溺於這種不正當的行為時,他們開始建造房屋來隱藏這種不正當的行為。婆塞德,這時有一個懶惰的眾生想:'為什麼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夠早晚兩餐的稻米呢?' "婆塞德,於是那個眾生一次性收割了足夠早晚兩餐的稻米。然後,婆塞德,另一個眾生走近那個眾生,說:'來吧,朋友,我們去收割稻米吧。''不用了,朋友,我已經收割了足夠早晚兩餐的稻米了。'婆塞德,那個眾生效仿第一個眾生,一次性收割了足夠兩天的稻米,說:'這樣也很好啊,朋友。' "婆塞德,然後另一個眾生走近那個眾生,說:'來吧,朋友,我們去收割稻米吧。''不用了,朋友,我已經收割了足夠兩天的稻米了。'婆塞德,那個眾生效仿第二個眾生,一次性收割了足夠四天的稻米,說:'這樣也很好啊,朋友。' "婆塞德,然後另一個眾生走近那個眾生,說:'來吧,朋友,我們去收割稻米吧。''不用了,朋友,我已經收割了足夠四天的稻米了。'婆塞德,那個眾生效仿第三個眾生,一次性收割了足夠八天的稻米,說:'這樣也很好啊,朋友。' "婆塞德,當這些眾生開始儲存稻米食用時,稻米就開始長出糠秕和皮殼,收割后不再重新生長,可以看出收割的痕跡,稻米開始成片生長。稻米的分配

『『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.
『『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

這是我對文字的完整直譯: "婆塞德,於是這些眾生聚集在一起,聚集后他們哀嘆道:'朋友們,眾生中出現了邪惡的事物。我們過去是意生的,以喜悅為食,自身發光,在空中飛行,住在美妙的地方,長時間存在。經過很長的時間后,味地在水中出現。它色香味俱全。我們開始用手抓取味地來食用。當我們用手抓取味地來食用時,我們的自身光明消失了。當自身光明消失後,日月出現了,日月出現后,星辰出現了,星辰出現后,晝夜出現了,晝夜出現后,月份和半月出現了,月份和半月出現后,季節和年份出現了。我們食用味地,以它為食,以它為養料,長時間存在。由於邪惡不善法的出現,味地消失了。味地消失後,地皮出現了。它色香味俱全。我們開始食用地皮。我們食用它,以它為食,以它為養料,長時間存在。由於邪惡不善法的出現,地皮消失了。地皮消失後,蔓藤出現了。它色香味俱全。我們開始食用蔓藤。我們食用它,以它為食,以它為養料,長時間存在。由於邪惡不善法的出現,蔓藤消失了。蔓藤消失後,自然生長的稻米出現了,沒有糠秕,沒有皮殼,純凈芳香,米粒飽滿。我們晚上收割來作晚餐的,到了早上就已經成熟並重新生長。我們早上收割來作早餐的,到了晚上就已經成熟並重新生長;看不出有收割的痕跡。我們食用自然生長的稻米,以它為食,以它為養料,長時間存在。由於邪惡不善法的出現,稻米長出了糠秕和皮殼,收割后不再重新生長,可以看出收割的痕跡,稻米開始成片生長。我們不如把稻米分配,劃定界限吧!'於是,婆塞德,這些眾生把稻米分配,劃定了界限。 "婆塞德,這時有一個貪婪的眾生,在保護自己的份額時,偷取了另一個人的未給予的份額並食用了。人們抓住了他,抓住后對他說:'朋友,你做了邪惡的事,你在保護自己的份額時,偷取了另一個人的未給予的份額並食用了。朋友,不要再做這樣的事了。'那個眾生回答說:'好的,朋友們。'婆塞德,第二次...第三次,那個眾生又在保護自己的份額時,偷取了另一個人的未給予的份額並食用了。人們抓住了他,抓住后對他說:'朋友,你做了邪惡的事,你在保護自己的份額時,偷取了另一個人的未給予的份額並食用了。朋友,不要再做這樣的事了。'有些人用手打他,有些人用土塊打他,有些人用棍子打他。婆塞德,從那時起,偷盜出現了,譴責出現了,妄語出現了,懲罰出現了。大眾選舉的國王

『『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.

『『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

『『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

這是我對文字的完整直譯: "婆塞德,於是這些眾生聚集在一起,聚集后他們哀嘆道:'朋友們,眾生中出現了邪惡的事物,偷盜出現了,譴責出現了,妄語出現了,懲罰出現了。我們不如選出一個眾生,讓他對該譴責的人進行正當的譴責,對該責罵的人進行正當的責罵,對該驅逐的人進行正當的驅逐。我們將給他一份稻米作為報酬。' "婆塞德,於是這些眾生走向他們中最英俊、最好看、最令人愉悅、最有威力的那個眾生,對他說:'來吧,朋友,請對該譴責的人進行正當的譴責,對該責罵的人進行正當的責罵,對該驅逐的人進行正當的驅逐。我們將給你一份稻米作為報酬。'婆塞德,那個眾生答應了其他眾生的請求,對該譴責的人進行正當的譴責,對該責罵的人進行正當的責罵,對該驅逐的人進行正當的驅逐。他們給了他一份稻米作為報酬。 "婆塞德,'大眾選舉的'的意思就是'大選'(Mahā-sammata),這是第一個詞的由來。'田地的主人'的意思就是'剎帝利'(Khattiya),這是第二個詞的由來。'以法使他人喜悅'的意思就是'國王'(Rājā),這是第三個詞的由來。婆塞德,這就是剎帝利階級根據古老的原始詞語的起源,它是這些眾生的,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。因為,婆塞德,法在此世間是最高的,無論是現世還是來世。婆羅門階級 "婆塞德,這些眾生中有些人想:'朋友們,眾生中出現了邪惡的事物,偷盜出現了,譴責出現了,妄語出現了,懲罰出現了,驅逐出現了。我們不如遠離邪惡不善法。'他們遠離了邪惡不善法。婆塞德,'遠離邪惡不善法'的意思就是'婆羅門'(Brāhmaṇa),這是第一個詞的由來。他們在森林中搭建葉屋,在葉屋中冥想,沒有火,沒有煙,只有木臼和木杵。他們晚上和早上進入村莊、城鎮和王城尋找食物。獲得食物后,他們又回到森林的葉屋中冥想。人們看到后這樣說:'這些眾生在森林中搭建葉屋,在葉屋中冥想,沒有火,沒有煙,只有木臼和木杵。他們晚上和早上進入村莊、城鎮和王城尋找食物。獲得食物后,他們又回到森林的葉屋中冥想。'婆塞德,'冥想'的意思就是'冥想者'(Jhāyaka),這是第二個詞的由來。婆塞德,這些眾生中有些人無法在森林的葉屋中進行冥想,就來到村莊和城鎮附近,編寫經典。人們看到后這樣說:'這些眾生無法在森林的葉屋中進行冥想,就來到村莊和城鎮附近,編寫經典。他們現在不冥想了。'婆塞德,'現在不冥想'的意思就是'不冥想者'(Ajjhāyaka),這是第三個詞的由來。婆塞德,那時這被認為是低賤的,而現在卻被認為是高貴的。婆塞德,這就是婆羅門階級根據古老的原始詞語的起源,它是這些眾生的,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。因為,婆塞德,法在此世間是最高的,無論是現世還是來世。吠舍階級

『『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

『『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.
『『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

『『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.

『『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

『『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.

這是我對文字的完整直譯: "婆塞德,這些眾生中有些人從事性行為,從事各種職業。婆塞德,'從事性行為,從事各種職業'的意思就是'吠舍'(Vessa),這個詞就是這樣產生的。婆塞德,這就是吠舍階級根據古老的原始詞語的起源,它是這些眾生的,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。因為,婆塞德,法在此世間是最高的,無論是現世還是來世。首陀羅階級 "婆塞德,這些眾生中剩下的人變成了殘忍的獵人和低賤的人。婆塞德,'殘忍的獵人和低賤的人'的意思就是'首陀羅'(Sudda),這個詞就是這樣產生的。婆塞德,這就是首陀羅階級根據古老的原始詞語的起源,它是這些眾生的,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。因為,婆塞德,法在此世間是最高的,無論是現世還是來世。 "婆塞德,有一個時期,剎帝利厭惡自己的法,從家庭生活出家為無家者,說:'我要成為沙門。'婆羅門也...吠舍也...首陀羅也厭惡自己的法,從家庭生活出家為無家者,說:'我要成為沙門。'婆塞德,沙門階級就是從這四個階級中產生的,它是這些眾生的,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。因為,婆塞德,法在此世間是最高的,無論是現世還是來世。關於惡行等的討論 "婆塞德,如果剎帝利身體行惡,語言行惡,思想行惡,持有邪見,因為持有邪見和行邪見之業,身體崩潰死亡后,會墮落到苦界、惡趣、地獄、地獄。婆羅門也...吠舍也...首陀羅也...沙門也,如果身體行惡,語言行惡,思想行惡,持有邪見,因為持有邪見和行邪見之業,身體崩潰死亡后,會墮落到苦界、惡趣、地獄、地獄。 "婆塞德,如果剎帝利身體行善,語言行善,思想行善,持有正見,因為持有正見和行正見之業,身體崩潰死亡后,會投生到善趣、天界。婆羅門也...吠舍也...首陀羅也...沙門也,如果身體行善,語言行善,思想行善,持有正見,因為持有正見和行正見之業,身體崩潰死亡后,會投生到善趣、天界。 "婆塞德,如果剎帝利身體行善惡混雜,語言行善惡混雜,思想行善惡混雜,持有混雜的見解,因為持有混雜的見解和行混雜之業,身體崩潰死亡后,會經歷苦樂。婆羅門也...吠舍也...首陀羅也...沙門也,如果身體行善惡混雜,語言行善惡混雜,思想行善惡混雜,持有混雜的見解,因為持有混雜的見解和行混雜之業,身體崩潰死亡后,會經歷苦樂。修習覺支 "婆塞德,如果剎帝利約束身體,約束語言,約束思想,修習七覺支,就能在現世證得涅槃。婆羅門也...吠舍也...首陀羅也...沙門也,如果約束身體,約束語言,約束思想,修習七覺支,就能在現世證得涅槃。

『『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.

這是我對文字的完整直譯: "婆塞德,在這四個種姓中,如果有比丘成為阿羅漢,煩惱已盡,修行已成,所作已辦,放下重擔,達到目標,徹底斷除生存的束縛,以正確的智慧解脫,他被稱為是他們中最高的。這是依法而不是非法的。因為,婆塞德,法在此世間是最高的,無論是現世

『『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.

這是我對文字的完整直譯: "婆塞德,這是梵天常童子所說的偈頌: '在以家族為依歸的人中,剎帝利是最高的; 但在天神和人類中,具足明行者是最高的。' "婆塞德,這首由梵天常童子所說的偈頌,唱得好,不是唱得不好。說得好,不是說得不好。有意義,不是無意義。我贊同它。婆塞德,我也這樣說: '在以家族為依歸的人中,剎帝利是最高的; 但在天神和人類中,具足明行者是最高的。' 世尊如此說。婆塞德和婆羅豆婆遮歡喜,隨喜世尊所說。第四起源經結束。