DĀ 5

The Smaller Teaching on Origination Sutra (Ch. 小緣經, P. Aggañña Sutta) is the fifth sutra of the Dharmaguptaka Dīrgha Āgama collection, as preserved in Chinese translation.

Translation

	（五）第二分初小緣經	5. Smaller [Teaching on] Origination
1	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。	Thus I have heard: One time, the Buddha was staying at Mṛgāramātu Meeting Hall in the Believer’s Park of Śrāvastī. He was accompanied by a large assembly of 1,250 monks.
		Vāsiṣṭha and Bhāradvāja
2	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。	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.
3	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。	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.
4	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？」 答曰：「如是！」	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?” He replied, “So it is!”
5	佛言：「婆羅門！今在我法中出家為道，諸婆羅門得無嫌責汝耶？」 答曰：「唯然！蒙佛大恩，出家修道，實自為彼諸婆羅門所見嫌責。」	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?” 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.”
6	佛言：「彼以何事而嫌責汝？」 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。」	The Buddha asked, “In what ways have they reproached you?” 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
7	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。』	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.’
8	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。」	“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.”
9	佛告婆悉吒：「有四種姓，善惡居之，智者所譽，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。	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.
10	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。	“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.
11	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。』	“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!’
12	「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。	“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.
13	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。』」	“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!’
14	佛告婆悉吒：「今者現見婆羅門種，嫁娶產生，與世無異，而自詐稱：『我是梵種，從梵口生，現得清淨，後亦清淨。』	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
15	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。』	“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.’
16	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。	“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.
17	「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；	“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.
18	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。	“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.
19	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。	“Headed for stream-entry, they attain stream-entry. Headed for once-returning, they attain once-returning. Headed for non-returning, they attain non-returning. Headed for becoming arhats, they become arhats. These eight ranks of four pairs and 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 percepts without any defect or contamination. Being without defect and immaculate, they are commended by the wise for perfecting what’s good and peaceful.
20	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。	“Vāsiṣṭha, the priest, householder, and worker castes should thus devote themselves to the Buddha, the Dharma, and the Saṅgha and accomplish the noble precepts.
21	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。」	“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.
22	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。	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
23		“Vāsiṣṭha, now I will explain the dependent origination of the four castes for you.
24		“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.
25		“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.
26		“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.’
27		“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.
28		“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.
29		“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.
30		“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.
31		“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.
32		“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.
33		“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.”
34		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.
35		“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.’
36		“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.’
37		“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!’
38		“That person then stored three days’ worth of food. Other sentient beings again came and asked, ‘Can we go collect rice together?’ “They replied, ‘I’ve already stored three days’ worth of food. You can go and collect some yourself if you want.’
39		“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].
40		“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.
41		“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.
42		“‘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.
43		“‘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.
44		“‘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.
45		“‘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?’
46		“They also said to each other, ‘Let’s divide the land and establish different flags.’ Straightaway, they divided the land and established different flags.
47		“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.

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