T01n0071_梵志頞波羅延問種尊經

大正藏第 01 冊 No. 0071 梵志頞波羅延問種尊經

No. 71 [No. 26(151)]

梵志頞波羅延問種尊經

東晉西域三藏竺曇無蘭譯

聞如是：

一時，佛在舍衛國祇樹給孤獨園，時有五百比丘俱。舍衛城中有婆羅門五百人，五百人相將俱出城，自至其田廬，相與共坐講議言：「本初起地上人時，皆是我曹婆羅門種，第二種者剎利，第三種者田家，第四種者工師，我曹種最尊。初起地上作人時，皆是我曹種，初生時從口中出，今世人反從下出，在天下者，我曹種為最尊。我曹種皆是第七梵天子孫，佛反言天下一種耳，佛皆持我曹種，與剎利、田家、工師種等。我曹種死皆上梵天，佛反持我曹種，與凡人等，自相與議。誰能與佛共講議分別是種者？」

時有婆羅門，有一子年十五六，字頞波羅延大聖，明工書、知方來之事，五百婆羅門中，無有能與等者，皆師事之，能說經知天下事。頞波羅延大聖身有奇相，諸婆羅門自共議言：「獨頞波羅延能與佛共談，我曹皆不能與佛共談。」五百人共告頞波羅延言：「佛以天下人為一種，我曹種與剎利、田家、工師異，我曹種從梵天來下，生從口出，今世人生反從下出。佛言：『天下有四種，四種皆佳。』愿頞波羅延自屈俱往與佛共講。」

頞波羅延言：「佛持正道，能答應正道者，欲持婆羅門種往，不其有持道道正也。」五百人皆言：「我曹持頞波羅延作師，何為不往講是四種事？」如是者再三，頞波羅延即起，與五百人俱到佛所祇樹。

阿難白佛：「有婆羅門子字頞波羅延，年十五六，所從五百長老婆羅門，來在外。」佛言：「呼入。」阿難出，請頞波羅延入。頞波羅延等五百人皆住，不為佛作禮，自說言：「我有小事欲問佛。」佛言：「可坐。」頞波羅延白佛：「我欲有所問，寧可相答？」佛言：「有所疑者便說之。」

頞波羅延言：「我曹種道說與剎利、田家、工師種異，言我曹種是梵天子孫，我曹先祖初生時皆從口出，死皆上天。」

佛報言：「我經不道說異種。若婆羅門娶剎利女，剎利女為生子；剎利娶田家女，田家女為生子；田家娶工師女，工師女為生子；工師娶婆羅門女，婆羅門女為生子。」佛言：「我經中以施行為本，施行善者最為大種，其天下尊貴者，皆施行善得耳，不以種得也。我先世無數劫時，亦作婆羅門子，亦作剎利子，亦作田家子，亦作工師子，自致為王子，今身為佛。」

佛告頞波羅延：「我問若一事，若如事說之。」佛言：「若見世間人善家子為人作奴，奴反免為人作子不？」

頞波羅延白佛言：「我聞月支國中有是。」

佛言：「是何等故？」

「善家子反作奴，奴反為人作子，是奴志意施行善故，人用作子，子作奴者，志意施行惡故，自賣為人作奴耳。」

「若曹言人有種如是者，人種在何所？」佛言：「若有婆羅門、剎利、田家、工師是四種，甚為喜殺、喜盜、喜淫、喜兩舌、喜惡口、喜妄言、喜讒人、喜與癡人相隨、喜瞋怒、喜祠祀。作是行者，寧墮地獄中不？」

頞波羅延言：「婆羅門種說，雖有是惡，我種最尊，是梵天子孫，生從口出，死皆當上天

現代漢語譯本： 《梵志頞波羅延問種尊經》 這是我聽到的： 一時，佛陀在舍衛國的祇樹給孤獨園，當時有五百位比丘一同在那裡。舍衛城中有五百位婆羅門，他們一起出城，來到自己的田地，坐在一起討論說：『最初地上有人時，都是我們婆羅門種，第二種是剎利，第三種是田家，第四種是工師，我們種姓最尊貴。最初地上有人時，都是我們種姓，最初出生時是從口中出來的，現在世人反而從下面出來。在天下，我們種姓是最尊貴的。我們種姓都是第七梵天的子孫，佛陀卻說天下只有一種人，佛陀把我們種姓和剎利、田家、工師種姓等同起來。我們種姓死後都升上梵天，佛陀反而把我們種姓和凡人等同起來。』他們互相議論，『誰能和佛陀辯論，分辨種姓的問題呢？』 當時有一位婆羅門，他的兒子十五六歲，名叫頞波羅延大聖，精通書法，知道未來的事情，五百位婆羅門中沒有人能和他相比，都以他為老師，他能講經，知道天下事。頞波羅延大聖身上有奇特的相貌，婆羅門們自己商議說：『只有頞波羅延能和佛陀辯論，我們都不能和佛陀辯論。』五百人一起告訴頞波羅延說：『佛陀認為天下人都是一種，我們種姓和剎利、田家、工師不同，我們種姓是從梵天來的，出生時從口中出來，現在世人反而從下面出來。佛陀說：「天下有四種人，四種人都很好。」希望頞波羅延您親自去和佛陀辯論。』 頞波羅延說：『佛陀持守正道，能迴應正道的人，如果想用婆羅門種姓去辯論，恐怕不能持守正道。』五百人都說：『我們以頞波羅延為師，為什麼不去辯論這四種人的事呢？』這樣說了再三，頞波羅延就起身，和五百人一起到佛陀所在的祇樹園。 阿難稟告佛陀：『有一位婆羅門子名叫頞波羅延，十五六歲，跟隨五百位長老婆羅門，現在在外面。』佛陀說：『叫他們進來。』阿難出去，請頞波羅延進來。頞波羅延等五百人站著，沒有向佛陀行禮，自己說：『我有一點小事想問佛陀。』佛陀說：『可以坐下。』頞波羅延對佛陀說：『我有些問題想問，可以回答嗎？』佛陀說：『有什麼疑問就說吧。』 頞波羅延說：『我們種姓的說法和剎利、田家、工師種姓不同，說我們種姓是梵天的子孫，我們祖先最初出生時都是從口中出來的，死後都升上天。』 佛陀回答說：『我的經典沒有說種姓不同。如果婆羅門娶剎利女，剎利女會生子；剎利娶田家女，田家女會生子；田家娶工師女，工師女會生子；工師娶婆羅門女，婆羅門女會生子。』佛陀說：『我的經典以施行為根本，施行善事的人是最偉大的種姓，天下尊貴的人，都是因為施行善事而得到的，不是因為種姓。我前世無數劫時，也做過婆羅門子，也做過剎利子，也做過田家子，也做過工師子，自己成為王子，現在成為佛陀。』 佛陀告訴頞波羅延：『我問你一件事，你要如實回答。』佛陀說：『如果看到世間善人家的孩子做奴隸，奴隸反而被釋放成為別人的兒子，是這樣嗎？』 頞波羅延對佛陀說：『我聽說月支國有這樣的事。』 佛陀說：『這是什麼原因呢？』 『善人家的孩子反而做奴隸，奴隸反而成為別人的兒子，是因為奴隸的志向和行為善良，所以被人收為兒子；兒子做奴隸，是因為他的志向和行為惡劣，所以自己賣身為奴。』 『如果你們說人有種姓是這樣的，那麼人的種姓在哪裡呢？』佛陀說：『如果有婆羅門、剎利、田家、工師這四種人，他們喜歡殺生、喜歡偷盜、喜歡邪淫、喜歡兩舌、喜歡惡語、喜歡妄語、喜歡誹謗、喜歡和愚癡的人在一起、喜歡嗔怒、喜歡祭祀。做這些行為的人，難道不會墮入地獄嗎？』 頞波羅延說：『婆羅門種姓說，即使有這些惡行，我們種姓最尊貴，是梵天的子孫，出生時從口中出來，死後都應該升上天。』

English version: The Brahmana Apalayana Asks About the Noble Lineage Sutra Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti, where there were five hundred monks together. In the city of Shravasti, there were five hundred Brahmins who went out of the city together to their fields. They sat together and discussed, saying, 'When people first appeared on earth, they were all of our Brahmin lineage. The second lineage was the Kshatriyas, the third was the farmers, and the fourth was the artisans. Our lineage is the most noble. When people first appeared on earth, they were all of our lineage, and they were born from the mouth. Now, people are born from below. In the world, our lineage is the most noble. Our lineage are all descendants of the seventh Brahma. The Buddha says that there is only one kind of people in the world. The Buddha equates our lineage with the Kshatriyas, farmers, and artisans. Our lineage ascends to Brahma after death, but the Buddha equates our lineage with ordinary people.' They discussed among themselves, 'Who can debate with the Buddha and distinguish the lineages?' At that time, there was a Brahmin whose son was fifteen or sixteen years old, named Apalayana the Great Sage. He was skilled in writing, knew about future events, and none of the five hundred Brahmins could compare to him. They all regarded him as their teacher. He could recite scriptures and knew about worldly affairs. Apalayana the Great Sage had extraordinary features. The Brahmins discussed among themselves, 'Only Apalayana can debate with the Buddha; we cannot debate with the Buddha.' The five hundred people told Apalayana, 'The Buddha considers all people in the world to be of one kind. Our lineage is different from the Kshatriyas, farmers, and artisans. Our lineage comes from Brahma and is born from the mouth. Now, people are born from below. The Buddha says, 「There are four kinds of people in the world, and all four kinds are good.」 We hope that Apalayana will go and debate with the Buddha.' Apalayana said, 'The Buddha upholds the right path. Those who can respond to the right path, if they want to use the Brahmin lineage to debate, I am afraid they cannot uphold the right path.' The five hundred people all said, 'We regard Apalayana as our teacher. Why not go and debate about these four kinds of people?' After saying this repeatedly, Apalayana got up and went with the five hundred people to the Jeta Grove where the Buddha was. Ananda reported to the Buddha, 'There is a Brahmin son named Apalayana, fifteen or sixteen years old, who has come with five hundred elder Brahmins. They are outside.' The Buddha said, 'Call them in.' Ananda went out and invited Apalayana in. Apalayana and the five hundred people stood there without bowing to the Buddha. They said, 'We have a small matter to ask the Buddha.' The Buddha said, 'You may sit down.' Apalayana said to the Buddha, 'I have some questions to ask. Can you answer them?' The Buddha said, 'If you have any doubts, just ask.' Apalayana said, 'Our lineage's teachings are different from the Kshatriyas, farmers, and artisans. We say that our lineage are descendants of Brahma. Our ancestors were all born from the mouth, and they all ascend to heaven after death.' The Buddha replied, 'My scriptures do not say that lineages are different. If a Brahmin marries a Kshatriya woman, the Kshatriya woman will give birth to a child. If a Kshatriya marries a farmer's daughter, the farmer's daughter will give birth to a child. If a farmer marries an artisan's daughter, the artisan's daughter will give birth to a child. If an artisan marries a Brahmin woman, the Brahmin woman will give birth to a child.' The Buddha said, 'My scriptures are based on giving. Those who practice good deeds are the greatest lineage. Those who are noble in the world have attained it through good deeds, not through lineage. In my past lives, countless eons ago, I was also a Brahmin son, a Kshatriya son, a farmer's son, and an artisan's son. I became a prince myself, and now I am the Buddha.' The Buddha told Apalayana, 'I will ask you one thing, and you must answer truthfully.' The Buddha said, 'If you see a child from a good family in the world become a slave, and the slave is released and becomes someone's son, is that so?' Apalayana said to the Buddha, 'I have heard that there is such a thing in the country of Vriji.' The Buddha said, 'What is the reason for this?' 'The child from a good family becomes a slave, and the slave becomes someone's son because the slave's aspirations and actions are good, so he is adopted as a son. The son becomes a slave because his aspirations and actions are bad, so he sells himself into slavery.' 'If you say that people have lineages like this, then where is the lineage of people?' The Buddha said, 'If there are these four kinds of people—Brahmins, Kshatriyas, farmers, and artisans—and they like to kill, like to steal, like to commit adultery, like to speak with a forked tongue, like to speak harsh words, like to lie, like to slander, like to associate with foolish people, like to be angry, and like to perform sacrifices, will those who do these things not fall into hell?' Apalayana said, 'The Brahmin lineage says that even if we have these evil deeds, our lineage is the most noble. We are descendants of Brahma, born from the mouth, and we should all ascend to heaven after death.'

。」

佛言：「其有婆羅門、剎利、田家、工師種，無殺心、無盜心、無淫心、無兩舌心、無惡口心、無妄言心，無喜讒人心、無喜隨愚癡心，無喜瞋恚心、祠祀心，如是死者不生天上耶？」

頞波羅延言：「如是，皆生天上。」

佛言：「若說種類者在何所？」佛言：「人種類皆從心意識出。心意識施行善者，生天上人間；心意識惡者，入蟲獸畜生、鬼神、地獄道中。其有婆羅門、剎利、田家、工師種，施行惡者，同入三惡道中。如是者，種在何所？婆羅門種施行亦有善惡，剎利種施行亦有善惡，田家種施行亦有善惡，工師種施行亦有善惡。若曹自說言有種，如是種為在何所？若婆羅門持意怨是虛空，剎利田家工師亦怨是虛空，不能中傷也，用意言等，但婆羅門持意自貢高世間耳。婆羅門種、剎利田家工師種，入大溪水中各自浴，垢墮水中，寧能別知是婆羅門垢、剎利垢、田家垢、工師垢不？」

頞波羅延言：「垢在大溪水中，當知在何所。」

「若尚不知人垢，反言我種在天上，本從口出，餘人從下出，我種人中最尊貴。」佛告頞波羅延：「若國王聞某國某郡縣某聚落，有婆羅門及子高明，有剎利及子高明，有田家及子高明，有工師及子高明，王即徴召俱為王臣，王豈問種類耶？其高才明達者，王即先與好郡國。王何以不問子種類？若曹言有種類者，為頞波羅延！若戒在何所？從諸長老坐在長老上，是五百人，何以不責若種類、若作師？其有婆羅門、剎利、田家、工師種及餘種，寒時俱在大火邊，火熱不獨至一種所，溫熱皆等耳。若有大船渡水，婆羅門、剎利、田家、工師種俱在一船上，渡船不獨渡婆羅門種，亦不獨渡餘種。」

佛問頞波羅延：「若婆羅門、剎利、田家、工師種亦餘種子，在母腹中，時同十月，有增減耶？」

頞波羅延言：「皆十月耳，無有增減也。」

「若曹何以說言我種梵天子孫，生從口出？婆羅門種、剎利種、田家種、工師種亦餘種，日月何以不獨照若一種？何為並照餘種？」

頞波羅延言：「我種自說言勝餘種。」

佛告頞波羅延：「有驢父馬母，馬為生子，名是何等？」

頞波羅延言：「名騾。父亦不字為騾，母亦不字為騾。」

「若何以字為騾？」

「我先祖呼作騾，我隨言騾。」

「有馬父驢母，驢為生子，若名為何等字為駏驉？父亦不字為駏驉，母亦不字為駏驉，若何知為駏驉？」

「我先祖呼為駏驉，因隨言駏驉。」

「婆羅門娶剎利女，剎利女為生子，當名為何等？當言婆羅門種？剎利種？」

頞波羅延言：「不知當呼何種？」

佛言：「若不自知類，何以名騾、駏驉？剎利女為婆羅門生子，入若門中，隨若祠祀，隨若種類，是兒然後高明，若曹當承事當出去？我曹當承事？婆羅門娶田家女，田家女為生子，子有殺心、有盜心、有淫心、有兩舌心、有惡口心、有妄言心、有讒人心、有喜隨愚癡心、有瞋恚心、有祠祀心，有是行者，若曹與相隨不？」

「我曹不與相隨。子心意識施行惡，我曹當逐出，不內我曹群輩中。」

佛言：「若曹自說是梵天子孫，生從口出，死當上天

佛陀說：『如果婆羅門、剎帝利、農夫、工匠這些人，沒有殺心、沒有盜心、沒有淫心、沒有兩舌心、沒有惡口心、沒有妄言心，沒有喜歡讒言的心、沒有喜歡隨從愚癡的心，沒有喜歡嗔恚的心、沒有祭祀的心，這樣死去的人不會升天嗎？』 頞波羅延回答說：『是的，他們都會升天。』 佛陀說：『如果說有種姓之分，那又在哪裡呢？』佛陀說：『人的種姓都從心意識產生。心意識行善的，就生到天上人間；心意識作惡的，就墮入蟲獸畜生、鬼神、地獄道中。如果婆羅門、剎帝利、農夫、工匠這些人，做了惡事，同樣會墮入三惡道中。這樣說來，種姓又在哪裡呢？婆羅門種姓的人也有行善作惡的，剎帝利種姓的人也有行善作惡的，農夫種姓的人也有行善作惡的，工匠種姓的人也有行善作惡的。你們自己說有種姓，那這所謂的種姓又在哪裡呢？如果婆羅門心懷怨恨，這怨恨就像虛空一樣，剎帝利、農夫、工匠的怨恨也像虛空一樣，都不能傷害到別人，只是婆羅門自己心懷傲慢罷了。婆羅門、剎帝利、農夫、工匠這些人，一起到大河裡洗澡，污垢都落入水中，難道能分辨出哪個是婆羅門的污垢、哪個是剎帝利的污垢、哪個是農夫的污垢、哪個是工匠的污垢嗎？』 頞波羅延回答說：『污垢在大河水中，哪裡能知道它屬於誰呢？』 『你們連人的污垢都分辨不清，反而說自己的種姓在天上，是口中生出來的，其他人是從下身生出來的，自己的種姓是人中最尊貴的。』佛陀告訴頞波羅延：『如果國王聽說某個國家、某個郡縣、某個村落，有婆羅門及其子弟高明，有剎帝利及其子弟高明，有農夫及其子弟高明，有工匠及其子弟高明，國王就會召見他們，讓他們都做自己的臣子，國王會問他們的種姓嗎？那些才能高明的人，國王會優先給他們好的郡國。國王為什麼不問他們的種姓呢？你們說有種姓，頞波羅延！如果戒律在哪裡呢？從那些長老坐在長老的位置上，這五百人，為什麼不責問他們的種姓、他們的職業呢？如果婆羅門、剎帝利、農夫、工匠以及其他種姓的人，在寒冷的時候一起圍著火取暖，火的熱量不會只到一種人那裡，溫暖是平等的。如果有大船渡河，婆羅門、剎帝利、農夫、工匠這些人都在同一條船上，渡船不會只渡婆羅門種姓的人，也不會只渡其他種姓的人。』 佛陀問頞波羅延：『如果婆羅門、剎帝利、農夫、工匠以及其他種姓的人，在母親腹中，懷孕的時間都是十個月，有長短嗎？』 頞波羅延回答說：『都是十個月，沒有長短。』 『你們為什麼說自己的種姓是梵天的子孫，是從口中生出來的？婆羅門種姓、剎帝利種姓、農夫種姓、工匠種姓以及其他種姓的人，太陽和月亮為什麼不只照耀你們一種人？為什麼要照耀所有的人呢？』 頞波羅延回答說：『我們種姓的人自己說比其他種姓的人高貴。』 佛陀告訴頞波羅延：『如果驢是父親，馬是母親，馬生下的孩子，叫什麼名字？』 頞波羅延回答說：『叫騾子。父親不叫騾子，母親也不叫騾子。』 『那為什麼叫它騾子呢？』 『我的祖先叫它騾子，我就跟著叫騾子。』 『如果馬是父親，驢是母親，驢生下的孩子，你們叫它什麼名字？叫駏驉嗎？父親不叫駏驉，母親也不叫駏驉，你們怎麼知道它叫駏驉呢？』 『我的祖先叫它駏驉，我就跟著叫駏驉。』 『如果婆羅門娶了剎帝利的女子，剎帝利的女子生下的孩子，應該叫什麼？應該說是婆羅門種姓？還是剎帝利種姓？』 頞波羅延回答說：『不知道應該叫什麼種姓。』 佛陀說：『你們連自己都不知道屬於哪一類，怎麼知道騾子、駏驉的名字呢？剎帝利的女子為婆羅門生下的孩子，進入哪個門，跟隨哪個祭祀，跟隨哪個種姓，這個孩子才能高明，你們應該侍奉他還是應該把他趕出去？我們應該侍奉他嗎？如果婆羅門娶了農夫的女子，農夫的女子生下的孩子，有殺心、有盜心、有淫心、有兩舌心、有惡口心、有妄言心、有讒言心、有喜歡隨從愚癡的心、有嗔恚心、有祭祀的心，有這些行為的人，你們會和他在一起嗎？』 『我們不會和他在一起。如果孩子的心意識作惡，我們應該把他趕出去，不讓他進入我們的群體中。』 佛陀說：『你們自己說是梵天的子孫，是從口中生出來的，死後應該昇天。』

The Buddha said, 'If those of the Brahmin, Kshatriya, farmer, or artisan classes have no intention to kill, no intention to steal, no intention to be unchaste, no intention to speak with a forked tongue, no intention to speak harshly, no intention to lie, no intention to be pleased with slander, no intention to be pleased with following foolishness, no intention to be pleased with anger, and no intention to perform sacrifices, will such people not be reborn in heaven when they die?' Anaparayana replied, 'Yes, they will all be reborn in heaven.' The Buddha said, 'If there is talk of class, where is it located?' The Buddha said, 'People's classes all come from their mind and consciousness. Those whose mind and consciousness do good are born in heaven or among humans; those whose mind and consciousness do evil fall into the realms of insects, beasts, spirits, and hell. If those of the Brahmin, Kshatriya, farmer, or artisan classes do evil, they will also fall into the three evil realms. In that case, where is class located? Those of the Brahmin class also do good and evil, those of the Kshatriya class also do good and evil, those of the farmer class also do good and evil, and those of the artisan class also do good and evil. If you yourselves say there is class, where is this so-called class located? If a Brahmin harbors resentment, that resentment is like empty space; the resentment of a Kshatriya, farmer, or artisan is also like empty space, and cannot harm others. It is only that the Brahmin is arrogant. When Brahmins, Kshatriyas, farmers, and artisans bathe together in a large river, and the dirt falls into the water, can you distinguish which is the dirt of a Brahmin, which is the dirt of a Kshatriya, which is the dirt of a farmer, and which is the dirt of an artisan?' Anaparayana replied, 'The dirt is in the large river, how can one know where it belongs?' 'You cannot even distinguish human dirt, yet you say your class is in heaven, born from the mouth, while others are born from below, and that your class is the most noble among people.' The Buddha told Anaparayana, 'If a king hears that in a certain country, a certain county, or a certain village, there are Brahmins and their sons who are intelligent, Kshatriyas and their sons who are intelligent, farmers and their sons who are intelligent, and artisans and their sons who are intelligent, the king will summon them and make them all his ministers. Will the king ask about their class? Those who are highly talented and intelligent, the king will give them good counties first. Why doesn't the king ask about their class? If you say there is class, Anaparayana! Where is the precept located? From those elders sitting in the elders' seats, these five hundred people, why not question their class, their profession? If Brahmins, Kshatriyas, farmers, artisans, and other classes of people are together by a fire in the cold, the heat of the fire will not only reach one class, the warmth is equal for all. If there is a large boat crossing a river, and Brahmins, Kshatriyas, farmers, and artisans are all on the same boat, the boat will not only carry the Brahmin class, nor will it only carry other classes.' The Buddha asked Anaparayana, 'If Brahmins, Kshatriyas, farmers, artisans, and other classes of people are in their mother's womb, the gestation period is the same ten months, is there any difference?' Anaparayana replied, 'It is all ten months, there is no difference.' 'Why do you say that your class is the descendants of Brahma, born from the mouth? Why doesn't the sun and moon only shine on your class, but shine on all other classes as well?' Anaparayana replied, 'Our class says that it is superior to other classes.' The Buddha told Anaparayana, 'If a donkey is the father and a horse is the mother, and the horse gives birth to a child, what is it called?' Anaparayana replied, 'It is called a mule. The father is not called a mule, nor is the mother called a mule.' 'Then why is it called a mule?' 'My ancestors called it a mule, so I follow and call it a mule.' 'If a horse is the father and a donkey is the mother, and the donkey gives birth to a child, what do you call it? Do you call it a hinny? The father is not called a hinny, nor is the mother called a hinny, how do you know it is called a hinny?' 'My ancestors called it a hinny, so I follow and call it a hinny.' 'If a Brahmin marries a Kshatriya woman, and the Kshatriya woman gives birth to a child, what should it be called? Should it be said to be of the Brahmin class? Or the Kshatriya class?' Anaparayana replied, 'I don't know what class it should be called.' The Buddha said, 'You don't even know what class you belong to, how do you know the names of mules and hinnies? If a Kshatriya woman gives birth to a child for a Brahmin, which door does it enter, which sacrifices does it follow, which class does it follow, for this child to become intelligent? Should you serve him or should you drive him out? Should we serve him? If a Brahmin marries a farmer's woman, and the farmer's woman gives birth to a child, and the child has the intention to kill, the intention to steal, the intention to be unchaste, the intention to speak with a forked tongue, the intention to speak harshly, the intention to lie, the intention to be pleased with slander, the intention to be pleased with following foolishness, the intention to be angry, and the intention to perform sacrifices, will you be with such a person?' 'We will not be with such a person. If the child's mind and consciousness do evil, we should drive him out and not let him into our group.' The Buddha said, 'You yourselves say that you are the descendants of Brahma, born from the mouth, and that after death you should ascend to heaven.'

。若曹但見心意識施行惡便生相逐，何為道說種類？」

佛言：「若有婆羅門種，中有不孝父母者，喜殺盜行十惡者，死當趣何道？」

頞波羅延言：「心意識施行如是者，死當入地獄中。」

佛言：「若曹言，我種本梵天，生從口出，於人中最尊。何為入地獄中？」佛言：「天下人無種類、無有常高明者。心意志善、施行好，是為尊貴；心意、施行惡，是為下賤。」

頞波羅延自思念：「我本不欲來，眾人共使我來。」自思惟：「我本意不得與佛諍，我續言佛道正。」

佛言：「若本時言人當種佳，今反就我言心意志佳。」

頞波羅延自思念：「佛語遮我前後。」

佛告頞波羅延：「乃往去時有七婆羅門，皆有道，日日祠祀于天。七婆羅門亦自道說：『我是梵天子孫，我曹生亦從口出，凡人從下出，我種與凡人異，我種死皆當上天。』」佛言：「我是時亦作道人，字阿洫，眾人共呼我道為天道。我是時見七婆羅門乃在焰火祠，諸婆羅門皆言：『我曹死當如是，火光當上天。』」

佛言：「我見子曹所為，我自變身體，手持黃金柄幢旄，身著白衣，從人假車而往至七婆羅門所。七婆羅門時經行，及子曹見我，呼我作：『婆羅門！道從何所來？』七婆羅門言：『若是天道，略與我等，何以著好衣載車手持黃金幢？若從何所生？欲至何所？從何所來？何以來到是間？』時我不與語。子曹見我不語，皆瞋，既咒我，欲令我住死。子曹咒我，我面更好；子曹更復咒，我面色復重好。七婆羅門大驚言：『我曹所咒者皆死；今我咒之，面色復更好？』更復呼阿洫。自思念：『子欲趣何等道？』阿洫即答言：『我道意勝，若曹何為怒？若曹聞阿洫道天道不？』子曹言：『我不聞。』『賢者道人！相見當相問，何為相瞋？』阿洫言：『我聞若曹說，天下婆羅門為梵天子孫，生從口出，人中獨尊。用是故來相問：「若起是火祠天，祠天若法何師道得？無復從先祖聞。」』七婆羅門言：『我先祖為我曹效耳。』阿洫道人言：『若曹先祖母是婆羅門女、他人女？』言：『我曹不知先祖母剎利女、田家女、工師女？』『我不知若先祖母為婆羅門生，若曹愛他人生若曹種類，若殊不知先祖，何以知先祖從梵天來生？女人心不可保？若曹能知世間人，夫婦合會云何生子？』子曹皆言我不知。『若亦不知先祖，亦不知人所生，何為向我瞋怒？凡人相見，當先相勞問高下，當知人意志乃可怒，何為先怒？若知子初入腹中時不？父有貪淫之態，母有愛慕之心，所當爲作子者，三合成子。所當爲子者，誰令溫意得父母乃成為子？子在腹中，或先世作惡，今在腹中或盲或聾、或啞或傴、或跛或杌，父母皆不知。近父母懷子在腹中，尚不能知其子好醜，若曹何以知先祖是梵天子孫，生從口出，人中獨尊？』」

佛告頞波羅延：「先世時七婆羅門尚能咒殺人，是時我不聽子曹，所語亦不錄也。今我作佛，若復來道說，我梵天子孫，生從口出，人中獨尊。」佛告頞波羅延：「思惟我所語，天下生子，養者為父母，成者師也。」

頞波羅延婆羅門，又與五百婆羅門及諸婆羅門共思惟：「我往時尚為七婆羅門作師，七婆羅門皆道德人，能咒殺人；我於今分別道說：『是人有種，一為百百為千，千為萬萬為一

如果你們只看到心意識施行惡行就互相追隨，那又何必談論什麼種類呢？' 佛說：'如果婆羅門種姓中，有人不孝順父母，喜歡殺盜，行十惡，死後會去哪裡呢？' 頞波羅延說：'心意識施行這樣的人，死後應當墮入地獄。' 佛說：'如果你們說，我種姓本是梵天，從口中出生，在人中最尊貴。為什麼會墮入地獄呢？'佛說：'天下人沒有種類之分，沒有永遠高貴的人。心意善良，行為美好，才是尊貴；心意惡劣，行為邪惡，就是卑賤。' 頞波羅延心想：'我本來不想來，是大家一起讓我來的。'他心想：'我本意不是要和佛爭論，我應該承認佛的道理是正確的。' 佛說：'如果你們本來認為人的種姓是好的，現在卻來贊同我說心意好才是好的。' 頞波羅延心想：'佛的話前後矛盾，讓我無話可說。' 佛告訴頞波羅延：'過去有七個婆羅門，都有道行，每天祭祀天神。這七個婆羅門也自稱：『我是梵天的子孫，我們出生也是從口中出來的，凡人是從下面出來的，我們的種姓和凡人不同，我們死後都會升天。』'佛說：'我當時也做道人，名叫阿洫，大家稱我的道為天道。我當時看到七個婆羅門在火焰中祭祀，那些婆羅門都說：『我們死後也會這樣，火光會升上天。』' 佛說：'我看到你們所做的事，我就變化身體，手持黃金柄的幢旄，身穿白衣，從別人那裡借來車子，前往七個婆羅門那裡。七個婆羅門當時正在行走，你們看到我，就問我：『婆羅門！你從哪裡來？』七個婆羅門說：『如果是天道，請簡單告訴我們，你為什麼穿著好衣服，坐著車子，手持黃金幢？你從哪裡出生？想去哪裡？從哪裡來？為什麼來到這裡？』當時我不和他們說話。你們見我不說話，都很生氣，就詛咒我，想讓我立刻死去。你們詛咒我，我的臉色反而更好；你們再次詛咒，我的臉色更加好。七個婆羅門非常驚訝地說：『我們所詛咒的人都會死；現在我們詛咒他，他的臉色反而更好？』又問阿洫。他們心想：『你想走哪條路？』阿洫就回答說：『我的道義更高，你們為什麼生氣？你們聽說過阿洫的天道嗎？』你們說：『我們沒聽說過。』『賢者道人！相見應該互相詢問，為什麼互相生氣？』阿洫說：『我聽說你們說，天下婆羅門是梵天的子孫，從口中出生，在人中最尊貴。因此來問你們：「你們舉行火祭祀天，祭祀天的方法是從哪個老師那裡學來的？有沒有從先祖那裡聽說過？」』七個婆羅門說：『我們的先祖是這樣教我們的。』阿洫道人說：『你們的先祖母是婆羅門女子，還是其他女子？』他們說：『我們不知道先祖母是剎利女子、農家女子，還是工匠女子？』『我不知道你們的先祖母是不是婆羅門生的，你們愛著其他人生出的你們的種類，你們都不知道先祖，怎麼知道先祖是從梵天來的？女人的心不可靠？你們能知道世間人，夫妻結合是如何生孩子的嗎？』你們都說不知道。『你們既不知道先祖，也不知道人是如何出生的，為什麼對我生氣？凡人相見，應該先互相問候，瞭解對方的意志，才可以生氣，為什麼先生氣？你們知道孩子最初進入腹中的時候嗎？父親有貪淫的念頭，母親有愛慕的心，兩者結合才能成為孩子。是誰讓溫暖的意念使父母成為孩子？孩子在腹中，可能是前世作惡，今生在腹中可能是盲、聾、啞、駝背、跛腳或殘疾，父母都不知道。近在父母懷中的孩子，尚且不能知道孩子的好壞，你們怎麼知道先祖是梵天的子孫，從口中出生，在人中最尊貴？』 佛告訴頞波羅延：'前世的時候，七個婆羅門尚且能詛咒殺人，當時我不聽你們的，所說的話也不記錄。現在我成了佛，如果你們再來說，我是梵天的子孫，從口中出生，在人中最尊貴。'佛告訴頞波羅延：'想想我所說的話，天下生孩子，養育他們的是父母，成就他們的是老師。' 頞波羅延婆羅門，又和五百個婆羅門以及其他婆羅門一起思考：'我以前還做過七個婆羅門的老師，七個婆羅門都是有道德的人，能詛咒殺人；我今天分別說道：『這個人有種姓，一可以變成百，百可以變成千，千可以變成萬，萬可以變成一。』

If you only see the mind and consciousness performing evil deeds and then follow each other, why talk about kinds?' The Buddha said, 'If among the Brahmin caste, there are those who are not filial to their parents, who like to kill and steal, and who commit the ten evils, where will they go after death?' Anaparayana said, 'Those whose minds and consciousnesses act in this way should go to hell after death.' The Buddha said, 'If you say that my caste is originally from Brahma, born from his mouth, and the most noble among humans, why would they go to hell?' The Buddha said, 'There are no kinds among people in the world, and no one is eternally noble. A kind heart and good deeds are what make one noble; a wicked heart and evil deeds make one base.' Anaparayana thought, 'I originally didn't want to come, but everyone made me come.' He thought, 'My original intention was not to argue with the Buddha; I should acknowledge that the Buddha's teachings are correct.' The Buddha said, 'If you originally thought that a person's caste was good, but now you agree with me that a good heart is what matters.' Anaparayana thought, 'The Buddha's words contradict themselves, leaving me speechless.' The Buddha told Anaparayana, 'In the past, there were seven Brahmins, all of whom had attained the Way, and they sacrificed to the gods every day. These seven Brahmins also proclaimed, 'We are the descendants of Brahma, we were born from his mouth, ordinary people are born from below, our caste is different from ordinary people, and we will all ascend to heaven after death.' The Buddha said, 'At that time, I was also a Taoist, named Ahxu, and people called my way the Way of Heaven. At that time, I saw seven Brahmins sacrificing in the flames, and those Brahmins all said, 'We will be like this after death, and the firelight will ascend to heaven.'' The Buddha said, 'When I saw what you were doing, I transformed my body, holding a golden-handled banner, wearing white clothes, and borrowing a cart from someone to go to the seven Brahmins. The seven Brahmins were walking at the time, and when they saw me, they asked me, 'Brahmin! Where do you come from?' The seven Brahmins said, 'If it is the Way of Heaven, please tell us briefly, why are you wearing good clothes, riding in a cart, and holding a golden banner? Where were you born? Where do you want to go? Where did you come from? Why did you come here?' At that time, I did not speak to them. When you saw that I did not speak, you were all angry and cursed me, wanting me to die immediately. When you cursed me, my complexion became even better; when you cursed me again, my complexion became even better. The seven Brahmins were very surprised and said, 'Those whom we curse will die; now that we curse him, his complexion becomes even better?' They asked Ahxu again. They thought, 'Which path do you want to take?' Ahxu then replied, 'My righteousness is higher, why are you angry? Have you heard of Ahxu's Way of Heaven?' You said, 'We have not heard of it.' 'Wise Taoist! When we meet, we should ask each other questions, why are we angry with each other?' Ahxu said, 'I heard you say that the Brahmins of the world are the descendants of Brahma, born from his mouth, and the most noble among humans. Therefore, I came to ask you, 'You perform fire sacrifices to the gods, from which teacher did you learn the method of sacrificing to the gods? Have you heard of it from your ancestors?' The seven Brahmins said, 'Our ancestors taught us this.' The Taoist Ahxu said, 'Was your ancestress a Brahmin woman or another woman?' They said, 'We do not know if our ancestress was a Kshatriya woman, a farmer's woman, or a craftsman's woman?' 'I do not know if your ancestress was born of a Brahmin, you love your kind born of others, you do not know your ancestors, how do you know that your ancestors came from Brahma? A woman's heart cannot be trusted? Can you know how people in the world, when husband and wife unite, give birth to children?' You all said you did not know. 'Since you do not know your ancestors, nor do you know how people are born, why are you angry with me? When ordinary people meet, they should first greet each other, understand each other's intentions, and then they can be angry, why are you angry first? Do you know when a child first enters the womb? The father has lustful thoughts, and the mother has loving feelings, and the combination of the two becomes a child. Who makes the warm intention that allows the parents to become a child? The child in the womb may have done evil in a previous life, and in this life, the child in the womb may be blind, deaf, mute, hunchbacked, lame, or disabled, and the parents do not know. Even the child in the mother's womb, they cannot know if the child is good or bad, how do you know that your ancestors are the descendants of Brahma, born from his mouth, and the most noble among humans?' The Buddha told Anaparayana, 'In the past, the seven Brahmins could still curse and kill people, and at that time, I did not listen to you, and I did not record what you said. Now that I have become a Buddha, if you say again that I am a descendant of Brahma, born from his mouth, and the most noble among humans.' The Buddha told Anaparayana, 'Think about what I have said, in the world, those who give birth to children are the parents, and those who help them achieve are the teachers.' Anaparayana Brahmin, along with five hundred Brahmins and other Brahmins, thought, 'I used to be the teacher of seven Brahmins, and the seven Brahmins were all virtuous people who could curse and kill people; today I separately say, 'This person has a caste, one can become a hundred, a hundred can become a thousand, a thousand can become ten thousand, and ten thousand can become one.'

。』」頞波羅延及諸婆羅門俱前，以頭面著佛足：「不審一為百百為千，千為萬萬為一。是者何謂？」

佛言：「是世間人貪樂生死者眾多，一人生子孫，然後更分為百家，百家求道一道耳。何等為一道？謂無為道。如是者一為千，千為萬。」

頞波羅延前長跪言：「寧可哀畜我曹，如哀沙門，莫有恨心，於我曹所請，歸相撿斂。」佛言「善！若曹朝來不食。」皆起，以頭面著佛足，去

現代漢語譯本：頞波羅延和眾婆羅門一同來到佛陀面前，以頭面觸碰佛足，說道：『我們不明白，一如何變成百，百如何變成千，千如何變成萬，萬又如何歸一。這究竟是什麼意思？』 佛陀說：『世間貪戀生死的人很多，一個人繁衍子孫，然後又分成了百家，百家追求的道卻只有一條。哪一條道呢？就是無為之道。這樣，一就可以變成千，千就可以變成萬。』 頞波羅延上前長跪說道：『希望您能憐憫我們，像憐憫沙門一樣，不要對我們懷有怨恨之心，對於我們所請求的，請您收下。』佛陀說：『好！你們早上沒吃飯吧。』他們都起身，以頭面觸碰佛足，然後離開了。

English version: 'Aṭṭhaka and the Brahmins all came before the Buddha, and with their heads and faces touching the Buddha's feet, they said, 'We do not understand how one becomes a hundred, how a hundred becomes a thousand, how a thousand becomes ten thousand, and how ten thousand returns to one. What does this mean?' The Buddha said, 'The people of the world who are attached to birth and death are many. One person has children and grandchildren, and then they are divided into hundreds of families. But these hundreds of families seek only one path. What is that one path? It is the path of non-action. In this way, one can become a thousand, and a thousand can become ten thousand.' Aṭṭhaka knelt before the Buddha and said, 'May you have compassion on us, as you have compassion on the monks. Do not hold any resentment towards us. Please accept what we ask of you.' The Buddha said, 'Good! You have not eaten this morning.' They all rose, touched the Buddha's feet with their heads and faces, and then departed.

。

現代漢語譯本：梵志頞波羅延請教佛陀關於種姓的經典。

English version: The Brahmin Upalavayana asks the Buddha about the scripture on lineage.