---
title: "長阿含經 · 22 種德經"
description: "長阿含經是佛教原始經典四阿含之一，由後秦時期譯師佛陀耶舍與竺佛念共同譯出。該經成書於公元前1世紀左右，屬早期佛教根本聖典，記載了佛陀與弟子們的言行教法。全經共30卷，分為四分，主要內容包括佛陀生平、教義闡述、修行方法及宇宙觀等，系統性保存了原始佛教的基本教理。作為漢傳佛教重要典籍，長阿含經被視為研究原始佛教思想的核心文獻，在佛教經典體系中具有不可替代的權威地位，對後世佛教發展影響深遠。"
url: "https://rushiwowen.co/en/r/cm95s9mxu047jjz0uw4f9mjqg"
---

## 佛說長阿含經卷第十五

> The Buddha's Long Discourses, Scroll Fifteen

後秦弘始年佛陀耶舍共竺佛念譯

> Translated by Buddhayaśas and Zhu Fonian during the Hongshi Era of the Later Qin Dynasty.

### （二二）第三分種德經第三

> (22) Chapter 3: The Sutra on the Virtues of the Seed

如是我聞：

> This is what I heard:

一時，佛在鴦伽國，與大比丘眾千二百五十人俱。遊行人間，止宿瞻婆城伽伽池側。

> At that time, the Buddha was in the country of Anga, accompanied by a great assembly of twelve hundred and fifty monks. Traveling among the people, they came to rest beside Lake Gaggara, in the city of Campā.

時，有婆羅門，名曰種德，住瞻婆城，其城人民眾多，熾盛豐樂，波斯匿王即封此城與種德婆羅門，以為梵分。此婆羅門七世以來父母真正，不為他人之所輕毀，異學三部諷誦通利，種種經書盡能分別，世典幽微靡不綜練，又能善於大人相法、瞻候吉凶、祭祀儀禮，有五百弟子，教授不廢。

> At that time, there was a Brahmin named Virtuous Lineage who lived in the city of Champā. The city was populous, prosperous, and joyful. King Prasenajit had granted this city to the Brahmin Virtuous Lineage as his sacred domain. For seven generations, this Brahmin's parents had been pure and upright, never looked down upon by others. He was thoroughly versed in the recitation of the three Vedas and could explain all kinds of scriptures in detail. He was skilled in the subtle knowledge of worldly teachings, adept at reading signs, foretelling fortune and misfortune, and performing sacrificial rites. He had five hundred disciples and taught them without cease.

時，瞻婆城內諸婆羅門、長者、居士聞沙門瞿曇釋種子出家成道，從鴦伽國遊行人間，至瞻婆城伽伽池側，有大名稱，流聞天下，如來、至真、等正覺，十號具足，於諸天、世人、魔、若魔、天、沙門、婆羅門中，自身作證，為他說法，上中下言，皆悉真正，義味具足，梵行清淨。「如此真人應往覲現，今我寧可往與相見。」作此言已，即共相率，出瞻婆城，隊隊相隨，欲往詣佛。

> At that time, in the city of Campā, the brahmins, elders, and householders heard that the ascetic Gotama—a son of the Sakyan clan—had gone forth, attained awakening, and was traveling through the human realm from Aṅga country. He had now arrived at the side of the Gaggarā Lake near Campā, and his great reputation had spread everywhere. It was said: "The Tathāgata, the Worthy One, the Fully Enlightened One, endowed with the ten epithets, has realized for himself and proclaims to others the truth understood among devas, humans, māras, brahmās, ascetics, and brahmins. His teaching, from beginning to end, is genuine in word and meaning, complete in flavor, and pure in the holy life." "Such a one is worthy of being visited. Let us go to meet him." Having spoken thus, they left Campā together, group after group following one another, and set out to see the Buddha.

時，種德婆羅門在高臺上，遙見眾人隊隊相隨，故問侍者：「彼諸人等以何因緣隊隊相隨？欲何所至？」

> At that time, the Brahmin Virtuous Seed, standing on a high platform, saw from a distance groups of people walking along together. He asked his attendant, “Why are those people walking in groups like that? Where are they going?”

侍者白言：「我聞沙門瞿曇釋種子出家成道，於鴦伽國遊行人間，至瞻婆城伽伽池側，有大名稱，流聞天下，如來、至真、等正覺，十號具足，於諸天、世人、魔、若魔、天、沙門、婆羅門中自身作證，為他人說，上中下言，皆悉真正，義味具足，梵行清淨；此瞻婆城諸婆羅門、長者、居士眾聚相隨，欲往問訊瞿曇沙門耳。」

> The attendant replied, "I have heard that the ascetic Gautama, born of the Shakya clan, left home and attained awakening. He is now traveling through the land of Anga, and has come to the city of Champa, near Lake Gagga. His reputation is great and spreads throughout the world. He is the Tathagata, the Worthy One, the Fully Enlightened One, endowed with the ten titles. He has realized the truth for himself among gods, humans, demons, celestial beings, ascetics, and brahmins, and he teaches it to others. His speech, whether profound or simple, is entirely true, complete in meaning and expression. His holy life is pure. Now the brahmins, elders, and householders of this city of Champa are gathering together, intending to go and pay their respects to the ascetic Gautama."

時，種德婆羅門即勅侍者：「汝速持我聲，往語諸人：『卿等小住，須我往至，當共俱詣彼瞿曇所。』」

> At that time, the Brahmin Virtuous-Sower instructed his attendant, saying, “Quickly go in my name and tell those people: ‘Please wait a little. I will come, and we shall go together to meet Gautama.’”

時，彼侍者即以種德聲，往語諸人言：「諸人且住，須我往到，當共俱詣彼瞿曇所。」

> At that time, the attendant, using the voice of one named Virtuous, said to the people, "Please wait here. Let me go first, and then we can all go together to meet Gautama."

時，諸人報侍者言：「汝速還白婆羅門言：『今正是時，宜共行也。』」

> Then the people told the attendant, "Quickly go back and tell the brahmin, 'Now is the time. We should go together.'"

侍者還白：「諸人已住，言：『今正是時，宜共行也。』」時，種德婆羅門即便下臺，至中門立。

> The attendant returned and reported, "Everyone has gathered. They say, 'Now is the time. We should all set out together.'" Then, the Brahmin Zhongde descended from the terrace and stood at the central gate.

時，有餘婆羅門五百人，以少因緣，先集門下，見種德婆羅門來，皆悉起迎問言：「大婆羅門！欲何所至？」

> At that time, five hundred other Brahmins had gathered outside the gate for a minor reason. Seeing Shrodeva the Brahmin arrive, they all rose to greet him and asked, “Great Brahmin, where are you heading?”

種德報言：「有沙門瞿曇釋種子出家成道，於鴦伽國遊行人間，至瞻婆城伽伽池側，有大名稱，流聞天下，如來、至真、等正覺，十號具足，於諸天、世人、魔、若魔、天、沙門、婆羅門中，自身作證，為他說法，上中下言，皆悉真正，義味具足，梵行清淨。如是真人宜往覲現，我今欲往至彼相見。」

> Zhongde replied, "There is a monk named Gautama, of the Shakya clan, who left home and attained the Way. He travels through the human realm in the Anga country and has now come to the city of Champā, by the side of Lake Gagga. His great reputation spreads far and wide. He is the Tathagata, the Perfectly Enlightened One, complete with the ten epithets. Among gods, humans, demons, celestial beings, ascetics, and brahmins, he has realized the truth for himself and teaches it to others. His speech, whether profound or simple, is entirely genuine and full of meaning. His holy life is pure. Such a true sage is worthy of visiting. I now wish to go and meet him."

時，五百婆羅門即白種德言：「勿往相見，所以者何？彼應詣此，此不應往。今大婆羅門七世以來父母真正，不為他人之所輕毀；若成就此法者，彼應詣此，此不應詣彼。又大婆羅門異學三部諷誦通利，種種經書皆能分別，世典幽微靡不綜練，又能善於大人相法、瞻相吉凶、祭祀儀禮；成就此法者，彼應詣此，此不應詣彼。又大婆羅門顏貌端正，得梵色像；成就此法者，彼應詣此，此不應詣彼。又大婆羅門戒德增上，智慧成就；成就此法者，彼應詣此，此不應詣彼。

「又大婆羅門所言柔和，辯才具足，義味清淨；成就此法者，彼應詣此，此不應詣彼。又大婆羅門為大師，弟子眾多；成就此法者，彼應詣此，此不應詣彼。又大婆羅門常教授五百婆羅門；成就此法者，彼應詣此，此不應詣彼。又大婆羅門四方學者皆來請受，問諸技術祭祀之法，皆能具答；成就此法者，彼應詣此，此不應詣彼。又大婆羅門為波斯匿王及瓶沙王恭敬供養；成就此法者，彼應詣此，此不應詣彼。又大婆羅門富有財寶，庫藏盈溢；成就此法者，彼應詣此，此不應詣彼。又大婆羅門智慧明達，所言通利，無有怯弱；成就此法者，彼應詣此，此不應詣彼。」

爾時，種德告諸婆羅門曰：「如是！如是！如汝所言，我具有此德，非不有也。汝當聽我說，沙門瞿曇所有功德，我等應往彼，彼不應來此。沙門瞿曇七世已來父母真正，不為他人之所輕毀；彼成就此法者，我等應往彼，彼不應來此。又沙門瞿曇顏貌端正，出剎利種；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇生尊貴處，出家為道；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇光色具足，種姓真正，出家修道；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇生財富家，有大威力，出家為道；成就此法者，我應詣彼，彼不應來此。

> Then, Zhongde addressed the brahmins, saying: "Indeed, it is as you say. I do possess these virtues; it is not that I lack them. Now, listen as I describe the qualities of the ascetic Gautama. It is we who should go to him; he should not come to us. For seven generations, the ascetic Gautama's parents have been pure, without reproach from others. One who possesses this quality—we should go to him; he should not come to us. Moreover, the ascetic Gautama is handsome in appearance and born of the warrior caste. One who possesses this quality—we should go to him; he should not come to us. Furthermore, the ascetic Gautama was born into a noble family and left home to pursue the path. One who possesses this quality—we should go to him; he should not come to us. Also, the ascetic Gautama is radiant in complexion, of impeccable lineage, and has left home to practice the way. One who possesses this quality—we should go to him; he should not come to us. Moreover, the ascetic Gautama was born into a wealthy family, possessing great power, and left home to pursue the path. One who possesses this quality—we should go to him; he should not come to us."

「又沙門瞿曇具賢聖戒，智慧成就；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇，善於言語柔軟和雅；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇，為眾導師，弟子眾多；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇，永滅欲愛，無有卒暴，憂畏已除，衣毛不竪，歡喜和悅，見人稱善，善說行報，不毀餘道；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇，恒為波斯匿王及瓶沙王禮敬供養；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇，為沸伽羅娑羅婆羅門禮敬供養，亦為梵婆羅門、多利遮婆羅門、鋸齒婆羅門、首迦摩納都耶子所見供養；成就此法者，我應詣彼，彼不應來此。

> Furthermore, the monk Gautama possesses the noble and holy precepts and has perfected wisdom. One who has perfected these qualities—I should go to him; he should not come to me. Furthermore, the monk Gautama is skilled in speech, gentle, refined, and elegant. One who has perfected this quality—I should go to him; he should not come to me. Furthermore, the monk Gautama is a teacher of the assembly, with many disciples. One who has perfected this quality—I should go to him; he should not come to me. Furthermore, the monk Gautama has forever extinguished craving and desire. He is free from harshness, has removed anxiety and fear, his hair does not stand on end, he is joyful and serene, speaks well of others when he sees them, skillfully explains the results of actions, and does not disparage other paths. One who has perfected these qualities—I should go to him; he should not come to me. Furthermore, the monk Gautama is constantly honored and supported by King Prasenajit and King Bimbisāra. One who has perfected this quality—I should go to him; he should not come to me. Furthermore, the monk Gautama is honored and supported by the brahmin Feijialuosuoluo, and also by the brahmins Fan, Duolizhe, Juchi, and by the youth Shoujiamonaduye. One who has perfected this quality—I should go to him; he should not come to me.

「又沙門瞿曇為諸聲聞弟子之所宗奉，禮敬供養，亦為諸天、餘鬼神眾之所恭敬，釋種、俱利、冥寧、跋祇、末羅、酥摩皆悉宗奉；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇授波斯匿王及瓶沙王受三歸五戒；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇授沸伽羅娑羅婆羅門等三歸五戒；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇弟子受三自歸五戒，諸天、釋種、俱利等，皆受三歸五戒；成就此法者，我應詣彼，彼不應來此。

> Furthermore, the monk Gautama is revered, honored, and supported by his monastic disciples, and he is also deeply respected by the gods and other spirit beings. The Shakya, Koliya, Malla, Vajji, and other clans all hold him in high esteem. One who has accomplished this should be visited by me; I should go to him, not he to me. Moreover, the monk Gautama has given the Three Refuges and Five Precepts to King Prasenajit and King Bimbisara. One who has accomplished this should be visited by me; I should go to him, not he to me. Furthermore, the monk Gautama has given the Three Refuges and Five Precepts to the Brahmin Pokkharasāti and others. One who has accomplished this should be visited by me; I should go to him, not he to me. Also, the disciples of the monk Gautama undertake the Three Refuges and Five Precepts, and the gods, the Shakya clan, the Koliya clan, and others all undertake the Three Refuges and Five Precepts. One who has accomplished this should be visited by me; I should go to him, not he to me.

「又沙門瞿曇遊行之時，為一切人恭敬供養；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇所至城郭聚落，為人供養；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇所至之處，非人、鬼神不敢觸嬈；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇所至之處，其處人民皆見光明，聞天樂音；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇所至之處，若欲去時，眾人戀慕，涕泣而送；成就此法者，我應詣彼，彼不應來此。

> Furthermore, when the ascetic Gautama travels, he is revered and supported by all people. One who has attained such a quality—I should go to him, he should not come to me. Furthermore, whenever the ascetic Gautama arrives at a city, town, or village, people offer him support. One who has attained such a quality—I should go to him, he should not come to me. Furthermore, wherever the ascetic Gautama goes, spirits and ghosts dare not disturb or harass him. One who has attained such a quality—I should go to him, he should not come to me. Furthermore, wherever the ascetic Gautama goes, the people there see a bright light and hear heavenly music. One who has attained such a quality—I should go to him, he should not come to me. Furthermore, wherever the ascetic Gautama goes, when he is about to leave, the people feel such attachment and longing that they weep as they see him off. One who has attained such a quality—I should go to him, he should not come to me.

「又沙門瞿曇初出家時，父母涕泣，愛惜戀恨；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇少壯出家，捨諸飾好、象馬、寶車、五欲、瓔珞；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇捨轉輪王位，出家為道，若其在家，當居四天下，統領民物，我等皆屬；成就此法者，我應詣彼，彼不應來此。

> Moreover, when the ascetic Gautama first left home, his parents wept in sorrow, filled with love and longing for him. One who has accomplished this practice—I should go to him, he should not come to me. Moreover, the ascetic Gautama left home in the prime of youth, abandoning all adornments, elephants and horses, jeweled carriages, the five desires, and precious ornaments. One who has accomplished this practice—I should go to him, he should not come to me. Moreover, the ascetic Gautama renounced the throne of a wheel‑turning king to leave home and follow the path. Had he remained in the household life, he would have ruled over the four continents, governing all people and things, and we would all have been his subjects. One who has accomplished this practice—I should go to him, he should not come to me.

「又沙門瞿曇明解梵法，能為人說，亦與梵天往返言語；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇三十二相皆悉具足；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇智慧通達，無有怯弱；成就此法者，我應詣彼，彼不應來此。彼瞿曇今來至此瞻婆城伽伽池側，於我為尊，又是貴客，宜往親覲。」

時，五百婆羅門白種德言：「甚奇！甚特！彼之功德乃如是耶？若彼於諸德中能成一者尚不應來，況今盡具！宜盡相率，共往問訊。」

種德答言：「汝欲行者，宜知是時。」

時，種德即嚴駕寶車，與五百婆羅門及瞻婆城諸婆羅門長者、居士，前後圍遶，詣伽伽池。去池不遠，自思惟言：「我設問瞿曇，或不可彼意，彼沙門瞿曇當呵我言：『應如是問，不應如是問。』眾人聞者，謂我無智，損我名稱。設沙門瞿曇問我義者，我答或不稱彼意，彼沙門當呵我言：『應如是答，不應如是答。』眾人聞者，謂我無智，損我名稱。設我默然於此還者，眾人當言：『此無所知。』竟不能至沙門瞿曇所，損我名稱。若沙門瞿曇問我婆羅門法者，我答瞿曇足合其意耳。」

時，種德於伽伽池側作是念已，即便前行下車步進，至世尊所，問訊已，一面坐。時，瞻婆城諸婆羅門、長者、居士，或有禮佛而坐者，或有問訊而坐者，或有稱名而坐者，或叉手向佛而坐者，或有默然而坐者。眾坐既定，佛知種德婆羅門心中所念，而告之曰：「汝所念者，當隨汝願！」佛問種德：「汝婆羅門成就幾法？所言誠實，能不虛妄。」

爾時，種德默自念言：「甚奇！甚特！沙門瞿曇有大神力，乃見人心，如我所念而問我義。」

時，種德婆羅門端身正坐，四顧大眾，熙怡而笑，方答佛言：「我婆羅門成就五法，所言至誠，無有虛妄。云何為五？一者婆羅門七世已來父母真正，不為他人之所輕毀。二者異學三部諷誦通利，種種經書盡能分別，世典幽微靡不綜練，又能善於大人相法、明察吉凶、祭祀儀禮。三者顏貌端正。四者持戒具足。五者智慧通達。是為五。瞿曇！婆羅門成就此五法，所言誠實，無有虛妄。」

佛言：「善哉！種德！頗有婆羅門於五法中捨一成四，亦所言誠實，無有虛妄，得名婆羅門耶？」

種德白佛言：「有。所以者何？瞿曇！何用生為？若婆羅門異學三部諷誦通利，種種經書盡能分別，世典幽微靡不綜練，又能善於大人相法、明察吉凶、祭祀儀禮，顏貌端正，持戒具足，智慧通達；有此四法，則所言誠實，無有虛妄，名婆羅門。」

佛告種德：「善哉！善哉！若於此四法中捨一成三者，亦所言誠實，無有虛妄，名婆羅門耶？」

種德報言：「有。所以者何？何用生、誦為？若婆羅門顏貌端正，持戒具足，智慧通達；成此三者，所言真誠，無有虛妄，名婆羅門。」

佛言：「善哉！善哉！云何？若於三法中捨一成二，彼亦所言至誠，無有虛妄，名婆羅門耶？」

答曰：「有。所以者何？何用生、誦及端正為？」

爾時，五百婆羅門各各舉聲，語種德婆羅門言：「何故呵止生、誦及與端正，謂為無用？」

爾時，世尊告五百婆羅門曰：「若種德婆羅門容貌醜陋，無有種姓，諷誦不利，無有辯才、智慧、善答，不能與我言者，汝等可語；若種德顏貌端正，種姓具足，諷誦通利，智慧辯才，善於問答，足堪與我共論義者，汝等且默，聽此人語。」

爾時，種德婆羅門白佛言：「唯願瞿曇且小停止！我自以法往訓此人。」

爾時，種德尋告五百婆羅門曰：「鴦伽摩納今在此眾中，是我外甥，汝等見不？今諸大眾普共集此，唯除瞿曇顏貌端正，其餘無及此摩納者；而此摩納殺生、偷盜、淫逸、無禮、虛妄、欺誑，以火燒人，斷道為惡。諸婆羅門！此鴦伽摩納眾惡悉備，然則諷誦、端正，竟何用為？」

時，五百婆羅門默然不對。種德白佛言：「若持戒具足，智慧通達，則所言至誠，無有虛妄，得名婆羅門也。」

佛言：「善哉！善哉！云何，種德！若於二法中捨一成一，亦所言誠實，無有虛妄，名婆羅門耶？」

答曰：「不得。所以者何？戒即智慧，智慧即戒；有戒有智，然後所言誠實，無有虛妄，我說名婆羅門。」

佛言：「善哉！善哉！如汝所說，有戒則有慧，有慧則有戒；戒能淨慧，慧能淨戒。種德！如人洗手，左右相須，左能淨右，右能淨左。此亦如是，有慧則有戒，有戒則有慧，戒能淨慧，慧能淨戒。婆羅門！戒、慧具者，我說名比丘。」

爾時，種德婆羅門白佛言：「云何為戒？」

佛言：「諦聽！諦聽！善思念之，吾當為汝一一分別。」

對曰：「唯然！願樂欲聞。」

爾時，世尊告婆羅門曰：「若如來出現於世，應供、正遍知、明行成、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，於諸天、世人、沙門、婆羅門中，自身作證，為他人說，上中下言，皆悉真正，義味具足，梵行清淨。若長者、長者子聞此法者，信心清淨；信心清淨已，作如是觀：『在家為難，譬如桎梏；欲修梵行，不得自在。今我寧可剃除鬚髮，服三法衣，出家修道。』彼於異時捨家財業，棄捐親族，服三法衣，去諸飾好，諷誦毘尼，具足戒律，捨殺不殺，——乃至心法四禪現得歡樂。所以者何？斯由精勤，專念不忘，樂獨閑居之所得也。婆羅門！是為具戒。」

又問：「云何為慧？」

佛言：「若比丘以三昧心清淨無穢，柔軟調伏，住不動處，——乃至得三明，除去無明，生於慧明，滅於闇冥，生大法光，出漏盡智。所以者何？斯由精勤，專念不忘，樂獨閑居之所得也。婆羅門！是為智慧具足。」

時，種德婆羅門白佛言：「今我歸依佛、法、聖眾，唯願聽我於正法中為優婆塞！自今已後，盡形壽不殺、不盜、不婬、不欺、不飲酒。」

時，種德婆羅門聞佛所說，歡喜奉行。