The Long Discourses
Part II
| （五）第二分初小緣經第一 | 5. The Smaller Teaching on Origination |
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| 佛說長阿含經卷第六 | |
| 後秦弘始年佛陀耶舍共竺佛念譯 | |
| 如是我聞： 一時，佛在舍衛國清信園林鹿母講堂，與大比丘眾千二百五十人俱。 | 4. Thus I have heard:1 One time, the Buddha was staying at Mṛgāramātu Meeting Hall in the Believer’s Park of Śrāvastī.2 He was accompanied by a great assembly of 1,250 monks. |
| Vāsiṣṭha and Bhāradvāja | |
| 爾時，有二婆羅門以堅固信往詣佛所，出家為道，一名婆悉吒，二名婆羅墮。 | 5. It was then that there was a pair of priests who had gone to visit the Buddha with firm faith and left home for the path. One was named Vāsiṣṭha, and the other was named Bhāradvāja. |
| 爾時，世尊於靜室出，在講堂上彷徉經行。時，婆悉吒見佛經行，即尋速疾詣婆羅墮，而語之言：「汝知不耶？如來今者出於靜室，堂上經行，我等可共詣世尊所，儻聞如來有所言說。」時，婆羅墮聞其語已，即共詣世尊所，頭面禮足，隨佛經行。 | 6. The Buddha had emerged from his quiet abode and was walking back and forth up in the meeting hall, and Vāsiṣṭha saw him while out walking. He quickly went to Bhāradvāja and said to him, “Did you know? The Tathāgata has emerged from his quiet abode, and he’s walking about up in the meeting hall! We could go together and pay the Bhagavān a visit. Perhaps we could hear a teaching from the Tathāgata!” When he heard this, Bhāradvāja went with Vāsiṣṭha to visit the Buddha. They bowed their heads at his feet and then walked alongside the Buddha. |
| 爾時，世尊告婆悉吒曰：「汝等二人出婆羅門種，以信堅固於我法中出家修道耶？」 | 7. The Bhagavān then asked Vāsiṣṭha, “Didn’t the two of you abandon the priest caste and leave home to cultivate the path with firm faith in my teaching?” |
| 答曰：「如是！」 | 8. He replied, “So it is!” |
| 佛言：「婆羅門！今在我法中出家為道，諸婆羅門得無嫌責汝耶？」 | 9. The Buddha asked, “Priest, now that you’ve left home to cultivate the path in my teaching, have the other priests not reproached you for doing so?” |
| 答曰：「唯然！蒙佛大恩，出家修道，實自為彼諸婆羅門所見嫌責。」 | 10. He replied, “Indeed! We left home to cultivate the path on account of our great love of the Buddha, but it’s true we’ve been reproached by the other priests who see us.” |
| 佛言：「彼以何事而嫌責汝？」 | 11. The Buddha asked, “In what ways have they reproached you?” |
| 尋白佛言：「彼言：『我婆羅門種最為第一，餘者卑劣；我種清白，餘者黑冥；我婆羅門種出自梵天，從梵口生，於現法中得清淨解，後亦清淨；汝等何故捨清淨種，入彼瞿曇異法中耶？』世尊！彼見我於佛法中出家修道，以如此言而呵責我。」 | 12. He quickly replied, “They say, ‘Our caste of priests is the best; the others are inferior. Our caste is pure white; the others are dark. Our caste of priests came out of Brahmā’s own mouth. Being born from Brahmā’s mouth, we can purify our understanding in the present, and it’ll also be pure in later [lives]. Why have you abandoned the pure caste and entered that other teaching of Gautama’s?’ Bhagavān, when they see that we’ve left home to cultivate the path in the Buddha’s teaching, they reproach us with these words.” |
| The Arrogance of the Priests | |
| 佛告婆悉吒：「汝觀諸人愚冥無識猶如禽獸，虛假自稱：『婆羅門種最為第一，餘者卑劣；我種清白，餘者黑冥；我婆羅門種出自梵天，從梵口生，現得清淨，後亦清淨。』 | 13. The Buddha told Vāsiṣṭha, “Observe these people who are ignorant and without awareness like animals. They falsely claim of themselves, ‘The caste of priests is the best; the others are inferior. Our caste is pure white; the others are dark. Our caste of priests came out of Brahmā’s own mouth. Being born from Brahmā’s mouth, we can be purified in the present and will be pure in later [lives], too.’ |
| 婆悉吒！今我無上正真道中不須種姓，不恃吾我憍慢之心，俗法須此，我法不爾。若有沙門、婆羅門，自恃種姓，懷憍慢心，於我法中終不得成無上證也。若能捨離種姓，除憍慢心，則於我法中得成道證，堪受正法。人惡下流，我法不爾。」 | 14. “Vāsiṣṭha, this unsurpassed and true path of mine doesn’t require a caste, nor does it rely on a feeling of self-conceitedness. Worldly teachings require these things, but my teaching doesn’t. If there’s an ascetic or priest who relies on his own caste and feels conceited about it, then they’ll never achieve the unsurpassed realization that’s in my teaching. If they can abandon their caste and eliminate feelings of conceitedness, then they can achieve the realization of the path, being capable of accepting the correct teaching. People dislike those below them, but my teaching isn’t like that.” |
| 佛告婆悉吒：「有四姓種，善惡居之，智者所舉，智者所責。何謂為四？一者剎利種，二者婆羅門種，三者居士種，四者首陀羅種。 | 15. The Buddha told Vāsiṣṭha, “There are four castes that have good and bad people who are praised and criticized by the wise. What are the four? 1. The warrior caste, 2. priest caste, 3. householder caste, and 4. worker caste. |
| 婆悉吒！汝聽剎利種中有殺生者，有盜竊者，有婬亂者，有欺妄者，有兩舌者，有惡口者，有綺語者，有慳貪者，有嫉妬者，有邪見者；婆羅門種、居士種、首陀羅種亦皆如是，雜十惡行。 | 16. “Vāsiṣṭha, if you pay attention to those in the warrior caste, some kill beings, some steal, some are lustful, some are deceptive, some are duplicitous, some speak harshly, some speak frivolously, some are greedy, some are jealous, and some have wrong views. The priest caste, householder caste, and worker caste are also like this. They practice mixtures of the ten bad deeds. |
| 婆悉吒！夫不善行有不善報，為黑冥行則有黑冥報，若使此報獨在剎利、居士、首陀羅種，不在婆羅門種者，則婆羅門種應得自言：『我婆羅門種最為第一，餘者卑劣；我種清白，餘者黑冥；我婆羅門種出自梵天，從梵口生，現得清淨，後亦清淨。』若使行不善行有不善報，為黑冥行有黑冥報，必在婆羅門種、剎利、居士、首陀羅種者，則婆羅門不得獨稱：『我種清淨，最為第一。』 | 17. “Vāsiṣṭha, actions that aren’t good have rewards that aren’t good, and actions that are dark have dark results. Suppose these results were only present in the warrior, householder, and worker castes and not present in the priest caste. The priests then could say of themselves, ‘Our priest caste is the best; the others are inferior. Our caste is pure white; the others are dark. Our caste of priests came out of Brahmā’s own mouth. Being born from Brahmā’s mouth, we can be purified in the present and will be pure in later [lives], too.’ If actions that aren’t good and have results that aren’t good and actions that are dark and have dark results are surely present in the priest caste and the warrior, householder, and worker castes, then the priests cannot be the only ones to declare: ‘Our caste is pure and the best!’ |
| 「婆悉吒！若剎利種中有不殺者，有不盜、不婬、不妄語、不兩舌、不惡口、不綺語、不慳貪、不嫉妬、不邪見；婆羅門種、居士、首陀羅種亦皆如是，同修十善。 | 18. “Vāsiṣṭha, if there are some among the warrior caste who don’t kill and some who don’t steal, aren’t lustful, don’t speak falsely, aren’t duplicitous, don’t speak harshly, don’t speak frivolously, aren’t greedy, aren’t jealous, and don’t have wrong views, then it’s likewise for the priest caste and the householder and worker castes. They equally cultivate the ten good actions. |
| 夫行善法必有善報，行清白行必有白報，若使此報獨在婆羅門，不在剎利、居士、首陀羅者，則婆羅門種應得自言：『我種清淨，最為第一。』若使四姓同有此報者，則婆羅門不得獨稱：『我種清淨，最為第一。』」 | 19. “Actions that are good surely have good results. Actions that are pure white surely have pure white results. If these results were only present among priests and not among warriors, householders, and workers, then the priest caste could say of themselves, ‘Our caste is pure and the best!’ If the four castes equally have these results, then the priests cannot be the only ones to declare, ‘Our caste is pure and the best!’” |
| 佛告婆悉吒：「今者現見婆羅門種，嫁娶產生，與世無異，而作詐稱：『我是梵種，從梵口生，現得清淨，後亦清淨。』 | 20. The Buddha told Vāsiṣṭha, “Today, it’s obvious that those in the priest caste marry, are born from wombs like the rest of the world, and fraudulently declare, ‘We are the caste of Brahmā. Being born from Brahmā’s mouth, we can be purified in the present and will be pure in later [lives], too.’ |
| The Buddha’s Teaching Is Egalitarian | |
| 婆悉吒！汝今當知，今我弟子，種姓不同，所出各異，於我法中出家修道，若有人問：『汝誰種姓？』當答彼言：『我是沙門釋種子也。』亦可自稱：『我是婆羅門種，親從口生，從法化生，現得清淨，後亦清淨。』 | 21. “Now, Vāsiṣṭha, you should know that my disciples are not all from the same caste but came from different castes before they left home to cultivate the path. Suppose someone asked them, ‘To which caste do you belong?’ They would answer, ‘I am an ascetic son of the Śākya clan.’ They also can declare of themselves, ‘I am from the priest caste. My kin were born from [Brahmā’s] mouth and spontaneously born from Dharma. I can be purified in the present and will be pure in later [lives], too.’ |
| 所以者何？大梵名者即如來號，如來為世間眼，法為世間智，為世間法，為世間梵，為世間法輪，為世間甘露，為世間法主。 | 22. “Why is that? The name Mahā-Brahmā is an epithet of the Tathāgata. The Tathāgata is eyes for worldly beings, wisdom for worldly beings, the teaching for worldly beings, Brahmā for worldly beings, the Dharma wheel for worldly beings, the nectar of immortality for worldly beings, and the Dharma lord for worldly beings. |
| 「婆悉吒！若剎利種中有篤信於佛、如來、至真、等正覺，十號具足，篤信於法，信如來法，微妙清淨，現可修行，說無時節，示泥洹要，智者所知，非是凡愚所能及教； | 23. “Vāsiṣṭha, suppose some among the warrior caste are devoted to the Buddha, the Tathāgata, Arhat, and Completely Awakened One, who has perfected the ten epithets. Suppose they are devoted to the Dharma, believe the Tathāgata’s teaching that’s sublime and pure, that can be cultivated in the present, and that’s taught without occasion to make plain the goal of nirvāṇa. It’s known by the wise, but ordinary fools aren’t capable of being taught it. |
| 篤信於僧，性善質直，道果成就，眷屬成就，佛真弟子法法成就；所謂眾者，戒眾成就，定眾、慧眾、解脫眾、解脫知見眾成就。 | 24. “Suppose they are devoted to the Saṅgha whose nature is good and honest, who accomplish the fruits of the path, being accomplished followers, and accomplish the teachings of the Buddha and his true disciples. That is, it’s an assembly that accomplishes its precepts and accomplishes its samādhi, wisdom, liberation, and knowledge and vision of liberation. |
| 向須陀洹、得須陀洹；向斯陀含，得斯陀含；向阿那含，得阿那含；向阿羅漢，得阿羅漢；四雙八輩，是為如來弟子眾也。可敬可尊，為世福田，應受人供；篤信於戒，聖戒具足，無有缺漏，無諸瑕隙，亦無點污，智者所稱，具足善寂。 | 25. “Those headed for stream entry, and those who attain stream entry; those headed for once-returning, and those who attain once-returning; those headed for non-returning, and those who attain non-returning; and those headed for becoming arhats, and those who become arhats: These four pairs and eight ranks are the Tathāgata’s assembly of disciples. They’re respectable and honorable fields of merit for the world that should get people’s offerings. They’re devoted to the precepts and perfect the noble precepts without any defect or contamination. Being without defect and immaculate, they are commended by the wise for perfecting what’s good and peaceful. |
| 婆悉吒！諸婆羅門種、居士、首陀羅種亦應如是篤信於佛、信法、信眾，成就聖戒。 | 26. “Vāsiṣṭha, the priest, householder, and worker castes should thus devote themselves to the Buddha, the Dharma, and the Saṅgha and accomplish the noble precepts. |
| 婆悉吒！剎利種中亦有供養羅漢，恭敬禮拜者；婆羅門、居士、首陀羅亦皆供養羅漢，恭敬禮拜。」 | 27. “Vāsiṣṭha, there are also some among the warrior caste who make offerings to the arhats, and they honor and venerate them. The priests, householders, and workers should make offerings to the arhats and honor and venerate them, too.” |
| 佛告婆悉吒：「今我親族釋種亦奉波斯匿王，宗事禮敬，波斯匿王復來供養禮敬於我，彼不念言：『沙門瞿曇出於豪族，我姓卑下；沙門瞿曇出大財富、大威德家，我生下窮鄙陋小家故，致供養禮敬如來也。』波斯匿王於法觀法，明識真偽，故生淨信，致敬如來耳。 | 28. The Buddha told Vāsiṣṭha, “My kin from the Śākya clan also serve King Prasenajit and honor tradition. King Prasenajit also comes to give offerings and honors to me, but he doesn’t think, ‘The ascetic Gautama left his clan, and my clan is inferior. The ascetic Gautama left a family of great wealth and majesty, and I was born to a poor and unimpressive family. Therefore, I will give offerings and honors to the Tathāgata.’ King Prasenajit examined the principles of the teaching with a clear awareness of what’s genuine and fake. As a result, he became a believer who respects the Tathāgata. |
| The Origin of Human Society | |
| 「婆悉吒！今當為汝說四姓本緣。 | 29. “Vāsiṣṭha, now I will explain the dependent origination of the four castes for you. |
| 天地始終，劫盡壞時，眾生命終皆生光音天，自然化生，以念為食，光明自照，神足飛空， | 30. “When the eons from the beginning to the end of heaven and earth came to an end, the lives of sentient beings ended, and they were born in the Ābhāsvara Heaven. They were born there spontaneously. Thought served as their food, they were naturally radiant, and they had the miraculous ability of flying in the air. |
| 其後此地盡變為水，無不周遍。當於爾時，無復日月星辰，亦無晝夜年月歲數，唯有大冥。 | 31. “After that, the Earth was destroyed, changing into water which became ubiquitous. At that point, there was no longer a sun, moon, or stars. There were no days, nights, months, or years, only a great darkness. |
| 其後此水變成大地，光音諸天福盡命終，來生此間。雖來生此，猶以念食，神足飛空，身光自照，於此住久，各自稱言：『眾生！眾生！』 | 32. “After that, the water formed into an Earth. The merits of the Ābhāsvara gods came to an end, and they were born here when their lives ended. Although they were born here, thought still served as their food, they had the miraculous ability to fly, and their bodies were naturally radiant. After a long time, they called each other ‘sentient being, sentient being.’ |
| 其後此地甘泉涌出，狀如酥蜜。彼初來天性輕易者，見此泉已，默自念言：『此為何物？可試甞之。』即內指泉中，而試甞之，如是再三，轉覺其美，便以手抄自恣食之，如是樂著，遂無厭足， | 33. “After that, a sweet spring welled up from the Earth, which was like yoghurt or honey in form. Those gods who first arrived had shallow dispositions. When they saw this spring, they thought to themselves, ‘What substance is this? I’ll give it a taste.’ They dipped a finger into the spring and tasted it. They did this three times until they realized that it was delicious. They indulgently consumed it in this way, and thus became attached to enjoying it without tire. |
| 其餘眾生復效食之，如是再三，復覺其美，食之不已，其身轉麤，肌肉堅䩕，失天妙色，無復神足，履地而行，身光轉滅，天地大冥。 | 34. “The other sentient beings emulated them by consuming it three times in this way, and they also realized it was delicious. They didn’t stop consuming it, and their bodies became crude with skin, flesh, and hard parts. They lost their sublime heavenly forms and no longer had miraculous abilities. They walked on the ground, the radiance of their bodies gradually disappeared, and then heaven and the earth fell into total darkness. |
| 「婆悉吒！當知天地常法，大冥之後，必有日月星像現於虛空，然後方有晝夜晦明、日月歲數。 | 35. “Vāsiṣṭha, you should know that heaven and earth was always dark after that, and a sun, moon, and stars appeared in the sky, as a rule. Afterward, the regions [of the Earth] had day and night, gloom and brightness, and the days, months, and years could be counted. |
| 爾時，眾生但食地味，久住世間，其食多者，顏色麤醜；其食少者，色猶悅澤，好醜端正，於是始有；其端正者，生憍慢心，輕醜陋者；其醜陋者，生嫉惡心，憎端正者。眾生於是各共忿諍，是時甘泉自然枯涸， | 36. “At that point, sentient beings only ate the Earth’s juice, and this continued in the world for a long time. Those that ate a great deal of it became crude and ugly in appearance. Those that ate a little of it were still delightful in appearance. That was when attractiveness, ugliness, and handsomeness first came to be. Those who were handsome became arrogant and slighted those who were ugly. Those who were ugly became spiteful and hated those who were handsome. Sentient beings became angry and fought with each other. At that point, the sweet spring naturally dried up. |
| 其後此地生自然地肥，色味具足，香潔可食，是時眾生復取食之，久住世間。其食多者，顏色麤醜；其食少者，色猶悅澤。其端正者，生憍慢心，輕醜陋者；其醜陋者，生嫉惡心，憎端正者，眾生於是各共諍訟，是時地肥遂不復生。 | 37. “After that, the Earth naturally grew earth fat, which was complete in appearance and flavor, fragrant, and edible. Sentient beings also took this and ate it, and it continued in the world for a long time. Those who ate a great deal of it had a crude and ugly appearance, and those who ate a little of it still had a delightful appearance. Those who were handsome became arrogant and slighted those who were ugly. Those who were ugly became spiteful and hated those who were handsome. Sentient beings then fought with each other. At that point, the earth fat didn’t grow anymore. |
| 「其後此地復生麤厚地肥，亦香美可食，不如前者，是時眾生復取食之，久住世間。其食多者，色轉麤醜，其食少者，色猶悅澤，端正醜陋，迭相是非，遂生諍訟，地肥於是遂不復生； | 38. “After that, the Earth again grew a crude form of earth fat, which was also fragrant, delicious, and edible, but not as much as before. The sentient beings again took and ate it, and it continued in the world for a long time. Those who ate a great deal of it had a crude and ugly appearance, and those who ate a little of it still had a delightful appearance. The handsome and the ugly beings disagreed with each other, which caused them to fight. At that point, the earth fat didn’t grow anymore. |
| 其後此地生自然粳米，無有糠糩，色味具足，香潔可食；是時眾生復取食之，久住於世，便有男女，互共相視，漸有情欲，轉相親近，其餘眾生見已，語言：『汝所為非！汝所為非！』即排擯驅遣出於人外，過三月已，然後還歸。」 | 39. “After that, the Earth grew naturally polished rice that lacked any chaff. It was perfect in appearance and flavor, fragrant, and edible. Sentient beings again took and ate it, and it continued in the world for a long time. Thereupon, male and female beings appeared who were mutually attracted to each other, and slowly their affection developed into intimacy. The other sentient beings saw this and said, ‘You are wrongdoers! You are wrongdoers!’ They then chased and drove those people away, but they returned after three months.” |
| 佛告婆悉吒：「昔所非者，今以為是。時，彼眾生習於非法，極情恣欲，無有時節，以慙愧故，遂造屋舍，世間於是始有房舍。翫習非法，婬欲轉增，便有胞胎，因不淨生，世間胞胎始於是也。 | 40. The Buddha told Vāsiṣṭha, “Those wrongdoers in the past are like those today. At the time, those sentient beings learned wrong customs, and felt strongly about doing what they wanted without any moderation. They built homes because they were ashamed of it. This was when homes first appeared in the world. They learned wrong customs that increased lust, and then the womb appeared, which was the cause of impure birth. This was when wombs first appeared in the world. |
| 時，彼眾生食自然粳米，隨取隨生，無可窮盡。時，彼眾生有懈惰者，默自念言：『朝食朝取，暮食暮取，於我勞勤，今欲併取，以終一日。』 | 41. “Those sentient beings then ate the naturally polished rice, and it grew where they took it without any end. The sentient beings who were lazy thought to themselves, ‘I work hard eating in the morning what I take in the morning and eating in the evening what I take in the evening. Now, I’ll take enough to last a whole day.’ |
| 即尋併取；於後等侶喚共取米，其人答曰：『我已併取，以供一日，汝欲取者，自可隨意。』 | 42. “They then would combine what they took [for the day]. Afterward, when a friend called them to go collect rice together, they replied, ‘I’ve already combined my takings to make provisions for the day. If you want to take some, you can do as you like.’ |
| 彼人復自念言：『此人𭶑慧，能先儲積，我今亦欲積粮，以供三日。』 | 43. “The friend again thought, ‘This person is smart! They were the first to stock up on [rice]. Now, I’ll store up food, too, making provisions for three days!’ |
| 其人即儲三日餘粮。有餘眾生復來語言：『可共取米。』 | 44. “That person then stored three days’ worth of food. Other sentient beings again came and asked, ‘Can we go collect rice together?’ |
| 答言：『吾已先積三日餘粮，汝欲取者可往自取。』 | 45. “They replied, ‘I’ve already stored three days’ worth of food. You can go and collect some yourself if you want.’ |
| 彼人復念：『此人𭶑慧，先積餘粮，以供三日，吾當效彼，積粮以供五日。』即便往取。 | 46. “Those other people again thought, ‘This person is smart! They were the first to store up food to make provisions for three days. I’ll emulate them by storing food to make provisions for five days.’ They then went to collect [that much food]. |
| 「時，彼眾生競儲積已，粳米荒穢，轉生糠糩，刈已不生。 | 47. “After those sentient beings emulated each other storing up food, the polished rice became wild and began to grow with chaff, and it stopped growing after it was harvested. |
| 時，彼眾生見此不悅，遂成憂迷，各自念言：『我本初生，以念為食，神足飛空，身光自照，於世久住， | 48. “When those sentient beings saw this, they weren’t pleased. They became dejected, and they each thought, ‘When I was first born, thought served as my food, I had the miraculous ability to fly, and my body was naturally radiant. That continued for a long time in the world. |
| 其後此地甘泉涌出，狀如酥蜜，香美可食，我等時共食之；食之轉久，其食多者，顏色麤醜；其食少者，色猶悅澤。由是食故，使我等顏色有異，眾生於是各懷是非，迭相憎嫉，是時甘泉自然枯竭， | 49. “‘After that, a sweet spring welled up from the Earth that was like yoghurt or honey in form. It was fragrant, delicious, and edible, and then we consumed it together. We continued consuming it for a long time. Those who ate a great deal of it became crude and ugly in appearance. Those who ate a little of it were still delightful in appearance. Because of this food, our appearances became different. Sentient beings harbored disagreements about this, disliking and feeling jealous of each other. At that point, the sweet spring naturally dried up. |
| 其後此地生自然地肥，色味具足，香美可食，時我曹等復取食之。其食多者，顏色麤醜，其食少者，顏色悅澤，眾生於是復懷是非，迭相憎嫉，是時地肥遂不復生。 | 50. “‘After that, the Earth naturally grew earth fat, which was complete in appearance and flavor, fragrant, and edible. Again, we took this and ate it. Those who ate a great deal of it had a crude and ugly appearance, and those who ate a little of it still had a delightful appearance. Sentient beings each harbored disagreements about this, disliking and feeling jealous of each other. At that point, the earth fat didn’t grow anymore. |
| 其後復生麤厚地肥，亦香美可食，時，我曹等復取食之；多食色麤，少食色悅，復生是非，共相憎嫉，是時地肥遂不復現。 | 51. “‘After that, a crude form of earth fat grew, which was also fragrant, delicious, and edible. We again took and ate it. Those who ate a great deal of it had a crude and ugly appearance, and those who ate a little of it had a delightful appearance. Again, disagreements arose, and we felt dislike and jealousy for each other. At that point, the earth fat didn’t grow anymore. |
| 更生自然粳米，無有糠糩，時，我曹等復取食之，久住於世，其懈怠者，競共儲積，由是粳米荒穢，轉生糠糩，刈已不生，今當如何？』 | 52. “‘Then, there was naturally polished rice grew that didn’t have any chaff. We again took and ate it, and it continued in the world for a long time. Those who were lazy emulated each other in storing it up. As a result, the polished rice became wild and began to grow with chaff, and it stopped growing after it was harvested. Now what will happen?’ |
| 復自相謂言：『當共分地，別立幖幟。』即尋分地，別立幖幟。 | 53. “They also said to each other, ‘Let’s divide the land and establish different flags.’ Straightaway, they divided the land and established different flags. |
| 「婆悉吒！猶此因緣，始有田地名生。彼時眾生別封田地，各立疆畔， | 54. “Vāsiṣṭha, the name ‘farmland’ first came to be as a result of these circumstances. At the time, the sentient beings were allotted separate farmland, and they each established their boundaries. |
| The Origin of the Four Castes | |
| 漸生盜心，竊他禾稼，其餘眾生見已，語言：『汝所為非！汝所為非！自有田地，而取他物，自今已後，勿復爾也。』 | 55. “Eventually, the notion of stealing arose to rob another of their crop. When the other sentient being saw this, they said, ‘You are a wrongdoer! You are a wrongdoer! You have your own farmland, but you took another’s property. Don’t ever do that again!’ |
| 其彼眾生猶盜不已，其餘眾生復重呵責而猶不已，便以手加之，告諸人言：『此人自有田稼，而盜他物。』 | 56. “Still, the sentient being didn’t stop stealing. The other sentient being again rebuked them seriously, but they still didn’t stop. The other sentient being then struck them with their hand and said, ‘This person has their own land and crops, but they stole another’s property.’ |
| 其人復告：『此人打我。』 | 57. “The [thief] also said, ‘This person struck me!’ |
| 時，彼眾人見二人諍已，愁憂不悅，懊惱而言：『眾生轉惡，世間乃有此不善，生穢惡不淨，此是生、老、病、死之原，煩惱苦報墮三惡道，由有田地致此諍訟。今者寧可立一人為主以治理之，可護者護，可責者責，眾共減米，以供給之，使理諍訟。』 | 58. “The people who saw these two people fighting were saddened and displeased. Aggrieved, they said, ‘Sentient beings have become evil, and the world as it has come to exist is not good. It creates defilement, evil, and impurity. This is the origin of birth, old age, illness, and death. The affliction and pain results in falling to the three bad destinies. As a result of there being farmland, this fighting has come to pass. Now, we would rather designate one man as chief to govern properly, safeguard what should be safeguarded, and censure what should be censured. Let everyone share a portion of rice to provide for this and manage to this fighting.’ |
| 「時，彼眾中自選一人，形體長大，顏貌端正，有威德者，而語之言：『汝今為我等作平等主，應護者護，應責者責，應遣者遣，當共集米，以相供給。』 | 59. “A man was then selected from that assembly who was physically large and appeared handsome. Being someone with authority, he said to them, ‘Now, you have made me the chief of the peace to safeguard what should be safeguarded, censure what should be censured, and banish what should be banished. We’ll collect rice together to provide for each other.’ |
| 時，彼一人聞眾人言，即與為主，斷理諍訟，眾人即共集米供給。 | 60. “That man then listened to what people had to say, they provided for this chief to judge disputes, and they collected rice to provide for each other. |
| 時，彼一人復以善言慰勞眾人，眾人聞已，皆大歡喜，皆共稱言：『善哉！大王！善哉！大王！』於是，世間便有王名，以正法治民，故名剎利，於是世間始有剎利名生。 | 61. “That man again offered skillful words to console the people. When the people heard him, they rejoiced and together praised him: ‘Good, great king! Good, great king!’ This was when the title ‘king’ appeared in the world. In order to govern the populace with the correct teaching, he was called a warrior. This was when the name ‘warrior’ first arose in the world. |
| 「時，彼眾中獨有一人作如是念：『家為大患，家為毒刺，我今寧可捨此居家，獨在山林，閑靜修道。』即捨居家，入於山林，寂默思惟，至時持器入村乞食， | 62. “There then was a solitary man among the people who had this thought: ‘A family is such trouble. A family is a poison thorn. Now, I’d rather renounce this family life and live alone in the mountains and forests. In the quiet tranquility there, I’ll cultivate the path.’ So, he renounced the family life and went to the mountains and forests where he quietly contemplated. A time came when he took a bowl into a town to ask for food. |
| 眾人見已，皆樂供養，歡喜稱讚：『善哉！此人能捨家居，獨處山林，靜默修道，捨離眾惡。』於是，世間始有婆羅門名生。 | 63. “When people saw him, they were happy to give him their support. They praised him joyfully: ‘Excellent! This person renounced family life and dwells alone in the mountains and forests where he quietly cultivates the path and abandons the myriad evils.’ This was the first time the title ‘priest’ arose in the world. |
| 彼婆羅門中有不樂閑靜坐禪思惟者，便入人間，誦習為業，又自稱言：『我是不禪人！』於是，世人稱不禪婆羅門。由入人間故，名為人間婆羅門，於是，世間有婆羅門種； | 64. “Among those priests, there was one who wasn’t happy quietly sitting in meditation and contemplating, so he went among the people and chanted [scripture] as his profession. He also declared of himself, ‘I am not a meditator!’ This was when worldly people claimed to be non-meditating priests. As a result of being among people, they were called priests among people. This was when the worldly priest caste came to be. |
| 彼眾生中有人好營居業，多積財寶，因是眾人名為居士；彼眾生中有多機巧，多所造作，於是世間始有首陀羅工巧之名。 | 65. “Among those sentient beings, there were people skilled at conducting business from a home and accumulated many treasures. As a result, these many people were called ‘householders.’ Among those sentient beings, some possessed many skills and could make many things. This was when the name ‘artisan’ first appeared in the world. |
| The Fifth Caste of Ascetics | |
| 「婆悉吒！今此世間有四種名，第五有沙門眾名。所以然者？婆悉吒！剎利眾中，或時有人自厭己法，剃除鬚髮，而披法服，於是始有沙門名生。婆羅門種、居士種、首陀羅種，或時有人自厭己法，剃除鬚髮，法服修道，名為沙門。 | 66. “Vāsiṣṭha, the world today has the names of these four castes. The name of the fifth community is ‘ascetic.’ Why is that? Vāsiṣṭha, at some point there was a person in the warrior assembly who was disillusioned with his own teaching. He shaved his hair and beard and put on Dharma robes. This was when the name ‘ascetic’ first appeared. At some point, people from the priest caste, householder caste, and worker caste was disillusioned with their own teaching. They shaved their hair and beard and put on the Dharma robe. They were called ‘ascetics.’ |
| 婆悉吒！剎利種中，身行不善，口行不善，意行不善身壞命終，必受苦報。婆羅門種、居士種、首陀羅種，身行不善，口行不善，意行不善，身壞命終，必受苦報。 | 67. “Vāsiṣṭha, there are those in the warrior caste whose physical conduct is unskillful, verbal conduct is unskillful, and mental conduct is unskillful. When their bodies break up and their lives end, they’re surely subject to painful results. There are those in the priest caste, householder caste, and worker caste whose physical conduct is unskillful, verbal conduct is unskillful, and mental conduct is unskillful. When their bodies break up and their lives end, they’ll surely be subject to painful results. |
| 婆悉吒！剎利種中，有身行善，口、意行善，身壞命終，必受樂報。婆羅門、居士、首陀羅種中，身行善，口、意行善，身壞命終，必受樂報。 | 68. “Vāsiṣṭha, there are those in the warrior caste whose physical conduct is skillful, verbal conduct is skillful, and mental conduct is skillful. When their bodies break up and their lives end, they’ll surely be subject to pleasant results. There are those in the priest caste, householder caste, and worker caste whose physical conduct is skillful, verbal conduct is skillful, and mental conduct is skillful. When their bodies break up and their lives end, they’ll surely be subject to pleasant results. |
| 婆悉吒！剎利眾中，身行二種，口、意行二種，身壞命終，受苦樂報。婆羅門種、居士種、首陀羅種，身行二種，口、意行二種，身壞命終，受苦樂報。 | 69. “Vāsiṣṭha, there are those in the warrior caste whose physical conduct is of both kinds and whose verbal and mental conduct is of both kinds. When their bodies break up and their lives end, they’ll be subject to painful and pleasant results. There are those in priest caste, householder caste, and worker caste whose physical conduct is of both kinds and whose verbal and mental conduct of is both kinds. When their bodies break up and their lives end, they’ll be subject to painful and pleasant results. |
| 「婆悉吒！剎利種中，有剃除鬚髮，法服修道，修七覺意，道成不久。所以者何？彼族姓子法服出家，修無上梵行，於現法中自身作證：『生死已盡，梵行已立，所作已辦，不復受有。』婆羅門、居士、首陀羅種中，有剃除鬚髮，法服修道，修七覺意，道成不久。所以者何？彼族姓子法服出家，修無上梵行，於現法中自身作證：『生死已盡，梵行已立，所作已辦，不復受有。』 | 70. “Vāsiṣṭha, there are those in the warrior caste who shave their hair and beard, wear the Dharma clothes, and cultivate the path. They cultivate the seven factors of awakening and soon achieve the path. Why is that? The sons of those clans leave home wearing Dharma clothes and cultivate the unsurpassed religious practice. In the present life, they realize for themselves, ‘Birth and death have been ended, the religious practice has been established, and the task has been accomplished. I’m no longer subject to existence.’ There are those in the priest, householder, and worker castes who shave their hair and beard, wear the Dharma clothes, and cultivate the path. They cultivate the seven factors of awakening and soon achieve the path. Why is that? The sons of those clans leave home wearing Dharma clothes and cultivate the unsurpassed religious practice. In the present life, they realize for themselves, ‘Birth and death have been ended, the religious practice has been established, and the task has been accomplished. I’m no longer subject to existence.’ |
| 婆悉吒！此四種中皆出明行成就羅漢，於五種中為最第一。」 | 71. “Vāsiṣṭha, there are those in these four castes who produce the accomplished wisdom and conduct of arhats, but those in the fifth caste are the best of them.” |
| Brahma’s Declaration | |
| 佛告婆悉吒：「梵天王頌曰： | 72. The Buddha told Vāsiṣṭha, “The Brahmā King spoke this verse: |
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| 佛告婆悉吒：「此梵善說，非不善說；此梵善受，非不善受。我時即印可其言，所以者何？今我如來、至真亦說是義： | 73. The Buddha told Vāsiṣṭha, “This was well said by Brahmā; it wasn’t not well said. It was well received by Brahmā; it wasn’t not well received. I endorsed his words at the time. Why was that? Today, I am the Tathāgata, the Arhat, and I also declare this meaning: |
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| 爾時，世尊說此法已，婆悉吒、婆羅墮無漏心解脫，聞佛所說，歡喜奉行。 | 74. When the Bhagavān spoke this sūtra, Vāsiṣṭha and Bhāradvāja’s uncontaminated minds were liberated. Hearing what the Buddha taught, they rejoiced and approved. |
Notes
This is sūtra no. 5 of the Dīrgha Āgama (T1.1.36b28-9a21). Its direct parallels are DN 27, MĀ 154, and T10. [back]
Mṛgāramātu Meeting Hall in the Believer’s Park. C. 鹿母講堂⋯清信園林, P. migāramātupāsāda … pubbārāma. Both these place names are translated in Chinese. While 鹿母講堂 matches the meaning of P. Migāramātupāsāda, 清信園林 appears to name the park in which Viśākha built Migāramātupāsāda, the “Believer’s Park.” The Chinese term 清信 (“pure faith”) translates S. upāsaka and S. upāsikā in DĀ by adding a male or female noun to it. I therefore interpret the name as meaning it was a park donated by the laity. [back]
Translator: Charles Patton
Last Revised: 9 June 2022
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