T02n0127_佛說四人出現世間經

大正藏第 02 冊 No. 0127 佛說四人出現世間經

No. 127 [No. 125(26.5)]

佛說四人出現世間經

宋天竺沙門求那跋陀羅譯

聞如是：

一時婆伽婆，在舍衛城祇樹給孤獨園。爾時，王波斯匿乘羽䎂車群臣圍繞，出舍衛城，便往園中至世尊所，頭面禮足在一面坐，欲聽說法。

時世尊告波斯匿王：「有四人出現世間。云何為四？或復有人先丑而後妙，或復有人先妙而後丑，或復有人先丑后丑，或復有人先妙后妙。

「云何人先丑后妙？或復有人生卑賤家，若旃陀羅家，若魁膾家，若工巧家，若剔鬚髮家、貧窮家，無穀米處食不充口，雖復得食臭穢弊惡。生如此家，顏色丑弊，人不喜見為人輕蔑，身行善、口行善、意行善。彼已身修善行、口修善行、意修善行，若見沙門婆羅門已，便起謙卑意，承事恭敬不失時節。若見供養者，見已便歡喜踴躍，命終時生善處天上。譬如有人從地至小床，從小床至大床，從大床至馬，從馬至象，從象至大講堂，以是故我說此人先丑后妙。如是，彼人先丑后妙。

「云何人先妙后丑？若有人生豪尊家，或剎利大姓家，婆羅門大姓家，或長者大姓家，或王家，或太子家，或大臣家及諸大家，顏色端正無有比，色如桃花。彼人便身行惡、口行惡、意行惡，彼若見沙門、婆羅門、諸長宿，彼見已無恭敬心亦不禮事，亦不與言論

現代漢語譯本如是我聞：一時，佛陀在舍衛城的祇樹給孤獨園。當時，波斯匿王乘坐華麗的馬車，被群臣簇擁著，離開舍衛城，前往園中佛陀所在之處，頂禮佛足后在一旁坐下，想要聽佛說法。這時，世尊告訴波斯匿王：『有四種人出現在世間。是哪四種呢？有的人先醜陋而後美好，有的人先美好而後醜陋，有的人先醜陋后也醜陋，有的人先美好后也美好。』『什麼樣的人是先醜陋而後美好呢？有的人出生在卑賤的家庭，比如旃陀羅家、屠夫家、工匠家、剃頭匠家、貧窮人家，沒有足夠的糧食吃，即使有食物也又臭又臟。出生在這樣的家庭，容貌醜陋，不被人喜歡，被人輕視，但他身行善事、口說善言、意念善行。他已經修習了身善行、口善行、意善行，如果見到沙門或婆羅門，就會生起謙卑之心，恭敬侍奉，不失時機。如果見到供養者，見到后就會歡喜踴躍，命終時會轉生到善處天上。譬如有人從地上到小床，從小床到大床，從大床到馬，從馬到象，從象到大講堂，因此我說這個人是先醜陋而後美好。像這樣，這個人就是先醜陋而後美好。』『什麼樣的人是先美好而後醜陋呢？有的人出生在豪門貴族，比如剎帝利大姓家、婆羅門大姓家、長者大姓家、王家、太子家、大臣家以及其他大家族，容貌端正，無人能比，臉色像桃花一樣。但是他身行惡事、口說惡言、意念惡行。他如果見到沙門、婆羅門、諸位長者，見到后沒有恭敬心，也不禮拜侍奉，也不與他們交談。

English version Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti. Then, King Pasenadi, riding in a magnificent chariot and surrounded by his ministers, left Sravasti and went to the park where the Buddha was. He bowed at the Buddha's feet and sat to one side, desiring to hear the Dharma. At that time, the World Honored One said to King Pasenadi: 'There are four kinds of people who appear in the world. What are the four? There are those who are first ugly and then beautiful, those who are first beautiful and then ugly, those who are first ugly and then ugly, and those who are first beautiful and then beautiful.' 'What kind of person is first ugly and then beautiful? There are those who are born into humble families, such as the Candala family, the butcher's family, the artisan's family, the barber's family, or poor families, where there is not enough food to eat, and even if there is food, it is foul and dirty. Born into such a family, their appearance is ugly, they are not liked, and they are despised. However, they practice good deeds with their body, speak good words with their mouth, and think good thoughts with their mind. They have cultivated good actions of body, good actions of speech, and good actions of mind. If they see a Shramana or Brahmin, they will develop a humble mind, serve them respectfully, and not miss the opportunity. If they see those who make offerings, they will rejoice and be delighted. When they die, they will be reborn in a good place in heaven. It is like someone going from the ground to a small bed, from a small bed to a large bed, from a large bed to a horse, from a horse to an elephant, and from an elephant to a great lecture hall. Therefore, I say that this person is first ugly and then beautiful. Thus, this person is first ugly and then beautiful.' 'What kind of person is first beautiful and then ugly? There are those who are born into noble and wealthy families, such as the Kshatriya great clan, the Brahmin great clan, the elder's great clan, the royal family, the prince's family, the minister's family, and other great families. Their appearance is handsome and unparalleled, their complexion like a peach blossom. However, they practice evil deeds with their body, speak evil words with their mouth, and think evil thoughts with their mind. If they see a Shramana, Brahmin, or elder, they have no respect, do not bow in service, and do not engage in conversation with them.'

。彼若見供養者，見已便起嫉妒心，此是邪見、猶豫見所攝此便有邪見，無施亦無福亦無受者，亦無善惡行，亦無今世後世，無父無母，世無阿羅漢等修妙行者，疾得證通而娛樂中。彼以有此成就惡邪見，若命終時生三惡趣獄中，猶如彼人從講堂轉下至象項，從象至馬，從馬至大床，從大床至小床，從小床首足墮地，由是故我說彼人先妙后丑。如是，彼人先妙后丑。

「彼云何人先丑后丑？或有人生卑賤家，或旃陀羅家，或魁膾家，或工巧家，或剔鬚髮家，及余貧賤，無有飲食，雖復得食臭穢難嘗。生如此家，彼身行惡、口行惡、意行惡。彼已身行惡、口行惡、意行惡，若見沙門、婆羅門、諸尊長者，亦不恭敬亦不禮事，亦不與共言論，彼是邪見與猶豫見相應，彼便有是見，無施無福亦無受者，亦無善惡行報，亦無今世後世，無父無母，世無沙門婆羅門等行業者，無阿羅漢於今世後世疾得證通娛樂其中。彼與惡見相應，命終時生三趣入地獄中。譬如人從冥至冥，從暗至暗，由是故說此人先丑后丑。如是，彼人先丑后丑。

「彼云何人先妙后妙？若有人生豪尊家，生剎利大姓家，或婆羅門大姓家，或長者大姓家，或王家，或太子家，大臣家，極富饒財多寶，彼人極端正無比，色如桃華。彼身修善行、口修善行、意修善行。彼身已修善行，口已修善行，意已修善行，彼若見沙門、婆羅門、諸尊長者，若見便恭敬禮事供養供給，若見有人來供養承事禮敬，便發歡喜，彼與等見相應無顛倒相

現代漢語譯本：如果他看到有人供養，看到后便會生起嫉妒心，這是被邪見和猶豫見所控制。他因此產生邪見，認為沒有佈施，沒有福報，沒有接受佈施的人，也沒有善惡行為，沒有今生來世，沒有父母，世上沒有阿羅漢等修行妙行的人，能夠迅速證得神通而享受其中。他因為持有這種成就惡邪見，如果命終時會墮入三惡道地獄中，就像那個人從講堂跌落到象背上，從象背跌落到馬背上，從馬背跌落到大床上，從大床跌落到小床上，從小床首足落地一樣。因此我說這個人先好后壞。是的，這個人先好后壞。現代漢語譯本：什麼樣的人是先壞后壞呢？有的人出生在卑賤的家庭，或者旃陀羅家，或者劊子手家，或者工匠家，或者剃頭匠家，以及其他貧賤的家庭，沒有食物，即使得到食物也是臭穢難以下嚥。出生在這樣的家庭，他身行惡、口行惡、意行惡。他已經身行惡、口行惡、意行惡，如果看到沙門、婆羅門、各位尊長，也不恭敬，也不禮拜，也不與他們交談。他與邪見和猶豫見相應，他因此有這樣的見解，認為沒有佈施，沒有福報，也沒有接受佈施的人，也沒有善惡行為的報應，沒有今生來世，沒有父母，世上沒有沙門、婆羅門等修行的人，沒有阿羅漢在今生來世能夠迅速證得神通而享受其中。他與惡見相應，命終時會墮入三惡道地獄中。譬如一個人從黑暗走向黑暗，從昏暗走向昏暗，因此我說這個人先壞后壞。是的，這個人先壞后壞。現代漢語譯本：什麼樣的人是先好后好呢？有的人出生在豪門貴族，出生在剎帝利大姓家，或者婆羅門大姓家，或者長者大姓家，或者王家，或者太子家，大臣家，極其富有，擁有很多財寶。這個人極其端正無比，容貌像桃花一樣。他身修善行、口修善行、意修善行。他已經身修善行，口修善行，意修善行。他如果看到沙門、婆羅門、各位尊長，看到后便恭敬禮拜供養，如果看到有人來供養承事禮敬，便會感到歡喜。他與正確的見解相應，沒有顛倒的見解。

English version: If he sees someone making offerings, upon seeing this, he develops jealousy. This is governed by wrong views and doubt. He thus has the wrong view that there is no giving, no merit, no recipient of offerings, no good or bad actions, no this life or next life, no father or mother, and that there are no Arhats or others who practice the sublime path, who can quickly attain supernatural powers and enjoy them. Because he holds such accomplished evil wrong views, if he dies, he will be born in the three evil realms of hell, just like a person falling from a lecture hall onto an elephant's back, from the elephant to a horse, from the horse to a large bed, from the large bed to a small bed, and from the small bed falling headfirst to the ground. Therefore, I say that this person is initially good but later bad. Yes, this person is initially good but later bad. English version: What kind of person is initially bad and later bad? Some people are born into lowly families, or the families of executioners, or butchers, or artisans, or barbers, and other poor and lowly families, without food, and even if they get food, it is foul and difficult to swallow. Born into such a family, he acts badly in body, speech, and mind. He has already acted badly in body, speech, and mind. If he sees monks, Brahmins, or elders, he is neither respectful nor does he bow, nor does he speak with them. He is associated with wrong views and doubt. He thus has the view that there is no giving, no merit, no recipient of offerings, no reward for good or bad actions, no this life or next life, no father or mother, and that there are no monks or Brahmins who practice, and no Arhats who can quickly attain supernatural powers and enjoy them in this life or the next. He is associated with evil views, and when he dies, he will be born in the three evil realms of hell. It is like a person going from darkness to darkness, from dimness to dimness. Therefore, I say that this person is initially bad and later bad. Yes, this person is initially bad and later bad. English version: What kind of person is initially good and later good? Some people are born into noble and wealthy families, born into great Kshatriya families, or great Brahmin families, or great elder families, or royal families, or prince families, or minister families, extremely wealthy and possessing many treasures. This person is extremely upright and unparalleled, with a complexion like a peach blossom. He practices good deeds in body, speech, and mind. He has already practiced good deeds in body, speech, and mind. If he sees monks, Brahmins, or elders, upon seeing them, he respectfully bows and makes offerings. If he sees someone coming to make offerings, serve, and pay respects, he feels joy. He is associated with correct views, without inverted views.

。彼有是見，有施有福有受者，有善惡行，有今世後世，有父有母，世有沙門、婆羅門等修梵行者，阿羅漢於今世後世疾得證通娛樂其中。彼已成就善見，命終時生天上。譬如人從講堂至講堂，從觀至觀，游一宮殿至一宮殿，由是故我說彼人先妙后妙。如是，彼人先妙后妙。如是，大王！有四人出現於世。」

爾時世尊便說偈言：

「大王人貧賤，　　得信好佈施，見沙門梵志，　　及諸乞求者，承事禮恭敬，　　等修諸善業，見施常歡喜，　　乞者亦惠施，是施微妙業，　　更不受瑕穢。如是王此人，　　彼臨命終時，生三十三天，　　先丑而後妙。大王人有財，　　無信懷嫉妒，常欲行非行，　　邪見無有師，誹謗常罵詈，　　慳貪如無財，見施往遏絕，　　乞者不惠施，彼命非妙業，　　彼人受瑕穢。如是王此人，　　臨欲命終時，必生入地獄，　　先妙而後丑。大王人貧賤，　　無信慳貪心，誹謗常罵詈，　　慳貪言無財，見施而遏絕，　　乞者不惠施，必生入地獄，　　先丑而後丑。大王人饒財，　　好信常佈施，是世微妙業，　　更不受瑕穢

他有這樣的見解：佈施有福報，有接受佈施的人，有善惡行為，有今生和來世，有父親和母親，世上有修行梵行的沙門和婆羅門，阿羅漢在今生和來世都能迅速證得神通並享受其中。他已經成就了正確的見解，死後會升入天界。就像一個人從一個講堂到另一個講堂，從一個觀景臺到另一個觀景臺，遊歷于各個宮殿之間，因此我說這個人先好后好。是的，這個人先好后好。大王，世間會出現這四種人。那時，世尊便說了偈語：『大王，有人貧賤，卻有信心，樂於佈施，見到沙門和婆羅門，以及其他乞求者，都能恭敬承事，平等地修習各種善業，見到佈施就歡喜，也樂於施捨給乞求者，這樣的佈施是微妙的善業，不會再受到玷污。大王，這樣的人，當他臨終時，會升到三十三天，是先不好而後好。大王，有人富有，卻沒有信心，心懷嫉妒，常常想做不該做的事，有邪見而沒有老師指導，見到沙門和婆羅門，以及其他乞求者，就誹謗謾罵，吝嗇得像沒有錢一樣，看到別人佈施就去阻止，不肯施捨給乞求者，他的一生不是美好的善業，這個人會受到玷污。大王，這樣的人，當他臨終時，必定會墮入地獄，是先好而後不好。大王，有人貧賤，沒有信心，心懷吝嗇，常常想做不該做的事，有邪見而沒有老師指導，見到沙門和婆羅門，以及其他乞求者，就誹謗謾罵，吝嗇地說自己沒錢，看到別人佈施就去阻止，不肯施捨給乞求者，他的一生不是美好的善業，這個人會受到玷污。大王，這樣的人，當他臨終時，必定會墮入地獄，是先不好而後不好。大王，有人富有，有信心，常常佈施，見到沙門和婆羅門，以及其他乞求者，都能恭敬承事，平等地修習各種善業，見到佈施就歡喜，也樂於施捨給乞求者，這樣的佈施是世間微妙的善業，不會再受到玷污。

He holds this view: there is merit in giving, there are recipients of giving, there are good and bad actions, there is this life and the next, there are fathers and mothers, and in the world there are ascetics and Brahmins who practice the holy life, and Arhats who quickly attain supernatural powers in this life and the next and enjoy them. He has already achieved right view, and upon death, he will be reborn in heaven. It is like a person going from one lecture hall to another, from one viewing platform to another, wandering through various palaces. Therefore, I say that this person is good at first and good at last. Yes, this person is good at first and good at last. O King, these four types of people appear in the world. Then the World Honored One spoke in verse: 'O King, there is a person who is poor, yet has faith and is happy to give. When they see ascetics and Brahmins, and other beggars, they respectfully serve them, equally cultivating various good deeds. They rejoice at seeing giving and are also happy to give to beggars. Such giving is a subtle good deed and will not be defiled again. O King, such a person, when they are about to die, will be reborn in the Thirty-three Heavens, being bad at first and good at last. O King, there is a person who is wealthy, yet has no faith and is jealous. They often want to do what they should not do, have wrong views and no teacher to guide them. When they see ascetics and Brahmins, and other beggars, they slander and curse them, being as stingy as if they had no money. When they see others giving, they try to stop them, and they are unwilling to give to beggars. Their life is not a good deed, and this person will be defiled. O King, such a person, when they are about to die, will surely fall into hell, being good at first and bad at last. O King, there is a person who is poor, has no faith, and is stingy. They often want to do what they should not do, have wrong views and no teacher to guide them. When they see ascetics and Brahmins, and other beggars, they slander and curse them, stingily saying they have no money. When they see others giving, they try to stop them, and they are unwilling to give to beggars. Their life is not a good deed, and this person will be defiled. O King, such a person, when they are about to die, will surely fall into hell, being bad at first and bad at last. O King, there is a person who is wealthy, has faith, and often gives. When they see ascetics and Brahmins, and other beggars, they respectfully serve them, equally cultivating various good deeds. They rejoice at seeing giving and are also happy to give to beggars. Such giving is a subtle good deed in the world and will not be defiled again.'

。生三十三天，　　先妙而後妙。

「是故，大王！當作是學。如是，大王！當作是學，先妙而後妙，莫學先丑而後丑。如是，大王！當作是學。」

爾時波斯匿王聞佛所說，歡喜奉行

如果這位國王，在臨終的時候，能夠做到這樣，他將往生到三十三天，先是美妙的，然後更加美妙。『因此，大王！應當這樣學習。像這樣，大王！應當這樣學習，先是美妙的，然後更加美妙，不要學習先是醜陋的，然後更加醜陋。像這樣，大王！應當這樣學習。』當時，波斯匿王聽了佛陀所說，歡喜地接受並實行。

If this king, at the time of his impending death, can do this, he will be reborn in the Thirty-three Heavens, first wonderful, and then even more wonderful. 'Therefore, great king! You should learn in this way. Like this, great king! You should learn in this way, first wonderful, and then even more wonderful, do not learn first ugly, and then even more ugly. Like this, great king! You should learn in this way.' At that time, King Pasenadi, having heard what the Buddha said, joyfully accepted and practiced it.

The Buddha Speaks of the Four Persons Appearing in the World Sutra