俱舍論頌疏論本 12.33

12.33

釋曰：劫初時人皆如色界，諸根無缺，形色端嚴，身帶光明，騰空自在，飲食喜樂，長壽久住。有如是類地味漸生，其味甘美，其香欝馥。時有一人稟性耽味，嗅香取食，餘人隨學，競取食之，爾時方名初受段食。資段食故，身漸堅重，光明隱沒，黑闇便生，日月眾星從茲出現。由漸耽味，地味便隱，從斯復有地皮餅生。競耽食之，地餅復隱。爾時復有林藤出現，競耽食故，林藤復隱。爾時有非耕種香稻自生，眾共取之，以充所食。此食麁故，殘穢在身，為欲蠲除，便生二道，因斯遂復有男女根生。由二根殊，形相亦異，宿習力故，便相瞻視，因此遂生非理作意，欲貪鬼魅惑亂身心，失意猖狂，行非梵行，人中欲鬼初發此時。爾時諸人隨取香稻，無所貯積。後時有人稟性懶惰，長取香稻，貯擬後食。餘人隨學，漸多停貯，由此於稻生我所心，多收無厭，故隨收處無復再生，遂共分田。慮防遠盡，於己分田生悋護心，於他分田有懷侵奪，劫偷過起始於此時。為欲遮防，共聚評議，僉量眾內一有德人，各以所取六分之一雇令防護，封為田主，因斯故立剎帝利名。大眾欽承，恩流率土，故復名大三末多王（此云共許王也）。自後諸王，此王為首。時人或有情厭居家，樂在空閑，精修戒行，因斯故得婆羅門名（此云淨志）。後時有王貪悋財物，不能均給國土人民，故貧匱人者多行賊盜，王為禁止，行輕重罰，為殺害業始於此時。時有罪人心怖刑罰，覆藏其罪，異想發言，虛誑語生，此時為首。

The commentary explains: Humans at the beginning of the kalpa were all like those in the form realm: having no defect in their faculties, well-formed and majestic, their bodies naturally radiant, flying freely through space, feeding on joy and bliss, and living for a very long lifespan. At that time, earth-sap gradually appeared; its taste was sweet and delicious, and its fragrance was rich and pervasive. Then, one person, by disposition greedy for taste, smelled its fragrance and took some to eat; the others followed and competed to take and eat it. It was only then that they were first named as consuming solid food. Because they were nourished by solid food, their bodies gradually became solid and heavy, their radiance disappeared, darkness then arose, and the sun, moon, and stars then appeared. Due to their increasing indulgence in tastes, the earth-sap disappeared, and from then on earth-skin cakes appeared. As they competed in indulging to eat them, the earth cakes also disappeared. Then forest creepers appeared; because they competed in indulging to eat them, the forest creepers also disappeared. Then uncultivated, fragrant rice grew of itself; the people collected it together to satisfy their meals. Because this food was coarse, waste residues remained in their bodies, and in order to eliminate them, the two tracts appeared; consequently, the male and female faculties also appeared. Because the two faculties differed, their bodily appearances also diverged; through the force of past habituation, they looked upon one another, whereupon improper attention arose. The demon of sensual desire bewildered their bodies and minds, making them distraught and wild, so that they engaged in unchaste conduct; the demon of desire among humans first arose at that time. At that time, the people gathered the fragrant rice as needed, without storing it up. Later, someone of a lazy disposition gathered fragrant rice in excess to store for future meals. The others followed this, gradually storing more and more. Because of this, thoughts of 'mine' arose regarding the rice, and they gathered much without satiation. Consequently, the rice no longer grew again in the places from which it had been harvested, so they divided the fields among themselves. Anxious to guard against running out later, they conceived an attitude of stinginess to protect their own allotted fields and harbored thoughts of seizing the allotted fields of others; the fault of theft began at this time. In order to check and protect against this, they gathered together for discussion, and having collectively assessed a virtuous man among the multitude, each hired him with a one-sixth share of what they harvested to guard them, appointing him as the lord of the fields. For this reason, the name 'kṣatriya' was established. The multitude revered and submitted to him, and his favor spread throughout the realm; hence he was also named King Mahāsammata (which means 'king approved by all'). Among all subsequent kings, this king was the first. At that time, some beings felt aversion to household life, took joy in quiet solitude, and diligently cultivated moral conduct; for this reason they received the name 'brāhmaṇa' (which means 'pure-minded'). In later times, there was a king who was stingy with wealth and could not distribute it equally among the people of the land. Therefore, the destitute often committed theft; to forbid this, the king carried out light and heavy punishments, and the karmic act of killing began at this time. Then a guilty person, terrified of punishment, concealed his offense and spoke from an altered intention: lying arose, taking this as its origin.