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Mahākammavibhaṅgasuttaṃ分別大業經

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
Tena kho pana samayena āyasmā samiddhi araññakuṭikāyaṃ viharati.

(阿難)曾這樣聽聞過。有一次,世尊住在王舍城的迦蘭陀迦園中。
 那時候,三彌提尊者也住在林中的小屋。

Atha kho potaliputto paribbājako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yenāyasmā samiddhi tenupasaṅkami; upasaṅkamitvā āyasmatā samiddhinā saddhiṃ sammodi.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.

有一出家人哺羅陀子經行到三彌提尊者的住處。到了之後,跟尊者相互作揖,問候問安,然後坐在一旁。

Ekamantaṃ nisinno kho potaliputto paribbājako āyasmantaṃ samiddhiṃ etadavoca – ‘‘ sammukhā metaṃ, āvuso samiddhi, samaṇassa gotamassa sutaṃ, sammukhā paṭiggahitaṃ – ‘ moghaṃ kāyakammaṃ moghaṃ vacīkammaṃ, manokammameva sacca ’ nti. Atthi ca [注]  samāpatti yaṃ samāpattiṃ samāpanno na kiñci vediyatī ’’ ti?

坐定後,出家人哺羅陀子便對三彌提尊者說:「三彌提道友[注]啊!我曾經親自在世尊面前,聽他開示說:『身業是虛幻的,口業是虛幻[注]的,就只有意業是真實的。而且有一種禪定,在進入那禪定中,沒有任何覺受。』」[注]

‘‘ Mā hevaṃ, āvuso potaliputta, avaca;[注] mā bhagavantaṃ abbhācikkhi.
Na hi sādhu bhagavato abbhakkhānaṃ.
Na hi bhagavā evaṃ vadeyya – ‘ moghaṃ kāyakammaṃ moghaṃ vacīkammaṃ, manokammameva sacca ’ nti. Atthi ca kho[注] sā, āvuso, samāpatti yaṃ samāpattiṃ samāpanno na kiñci vediyatī ’’ ti.

(三彌提尊者說):「哺羅陀子道友,千萬不要這樣講啊!哺羅陀子道友,千萬不要這樣講啊!不要這樣子毀謗世尊,毀謗世尊是不好的。世尊不會這樣講的:『身業是虛幻的,口業是虛幻的,唯有意業是真實的。而且有一種禪定,在進入那禪定中,沒有任何覺受。』」

‘‘ Kīvaciraṃ pabbajitosi, āvuso samiddhī ’’ ti?
‘‘ Na ciraṃ, āvuso! Tīṇi vassānī ’’ ti.
‘‘ Ettha dāni mayaṃ there bhikkhū kiṃ vakkhāma, yatra hi nāma evaṃnavo bhikkhu[注] satthāraṃ parirakkhitabbaṃ maññissati. Sañcetanikaṃ, āvuso samiddhi, kammaṃ katvā kāyena vācāya manasā kiṃ so vediyatī ’’ ti?
‘‘ Sañcetanikaṃ, āvuso potaliputta, kammaṃ katvā kāyena vācāya manasā dukkhaṃ so vediyatī ’’ ti.

(哺羅陀子說):「三彌提道友啊!您出家多久了?」
(三彌提尊者說):「不是很久,三年。」
(哺羅陀子說):「新進比丘都已是這樣地在保護他的導師,那更不用提那些長老比丘了。 [注]三彌提道友啊!由身、口、意,有意[注]所造作的業,他會感受到什麼?」
(三彌提尊者說):「哺羅陀子道友!由身、口、意,有意所造作的業,他會感受到苦。」

Atha kho potaliputto paribbājako āyasmato samiddhissa bhāsitaṃ neva abhinandi nappaṭikkosi; anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi.

這時出家人哺羅陀子對於三彌提尊者的話,既沒表示同意,也沒表示反對。就這樣沒有任何表示,就起身離開了。

299.Atha kho āyasmā samiddhi acirapakkante potaliputte paribbājake yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi.Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.

在出家人哺羅陀子離開不久後,三彌提尊者就去找阿難尊者。[注]到了之後,跟阿難尊者相互作揖,問候問安,然後坐在一旁。

Ekamantaṃ nisinno kho āyasmā samiddhi yāvatako ahosi potaliputtena paribbājakena saddhiṃ kathāsallāpo taṃ sabbaṃ āyasmato ānandassa ārocesi.

坐定後,三彌提尊者便把跟出家人哺羅陀子的對話原原本本地對阿難尊者說。

Evaṃ vutte, āyasmā ānando āyasmantaṃ samiddhiṃ etadavoca – ‘‘ atthi kho idaṃ, āvuso samiddhi, kathāpābhataṃ bhagavantaṃ dassanāya.
Āyāmāvuso samiddhi, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṃ bhagavato ārocessāma. Yathā no bhagavā byākarissati tathā naṃ dhāressāmā ’’ ti.

話說完之後,阿難尊者便對三彌提尊者說:「三彌提道友,這對話應該讓世尊知道。
我們走吧,三彌提道友!去見世尊。到世尊那裡,跟他報告。當世尊(對這問題作)說明時,我們就應如實地記住。」

‘‘ Evamāvuso ’’ ti kho āyasmā samiddhi āyasmato ānandassa paccassosi.
Atha kho āyasmā ca ānando āyasmā ca samiddhi yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.
Ekamantaṃ nisinno kho āyasmā ānando yāvatako ahosi āyasmato samiddhissa potaliputtena paribbājakena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.

「是的,道友!」三彌提尊者回答著阿難尊者。
然後阿難尊者和三彌提尊者便去見世尊。到了之後,對世尊作揖,問候問安,然後坐在一旁。
坐定後,阿難尊者便把三彌提尊者和出家人哺羅陀子完整的對話稟告給世尊知道。[注]

Evaṃ vutte, bhagavā āyasmantaṃ ānandaṃ etadavoca – ‘‘ dassanampi kho ahaṃ, ānanda, potaliputtassa paribbājakassa nābhijānāmi, kuto panevarūpaṃ kathāsallāpaṃ? Iminā ca, ānanda, samiddhinā moghapurisena potaliputtassa paribbājakassa vibhajjabyākaraṇīyo pañho ekaṃsena byākato ’’ ti.
Evaṃ vutte, āyasmā udāyī bhagavantaṃ etadavoca – ‘‘ sace pana[注] , bhante, āyasmatā samiddhinā idaṃ sandhāya bhāsitaṃ – yaṃ kiñci vedayitaṃ taṃ dukkhasmi ’’ nti.

說完之後,世尊便對阿難尊者說:「阿難!我並不記得我曾見過出家人哺羅陀子,更不用說有說過這樣的話。[注]對於出家人哺羅陀子的問題,應該要分別地予以解釋,而不聰明的三彌提尊者卻只作了片面的說明。」[注]
說完之後,優陀夷(UdAyi)尊者向世尊言:「老師!關於三彌提尊者所說的內容,或許指的是諸受皆苦的意思。[注]

300.Atha kho[注] bhagavā āyasmantaṃ ānandaṃ āmantesi –
‘‘ passasi no tvaṃ, ānanda, imassa udāyissa moghapurisassa ummaṅgaṃ[注]?
Aññāsiṃ kho ahaṃ, ānanda – ‘ idānevāyaṃ udāyī moghapuriso ummujjamāno ayoniso ummujjissatī ’ ti.
Ādiṃyeva[注], ānanda, potaliputtena paribbājakena tisso vedanā pucchitā.

這時世尊便對阿難言:「阿難,你看啊!這愚癡優陀夷(所犯的)的錯誤[注]
 阿難,我就知道這愚癡的優陀夷會在這個時候提出不恰當的話[注]
 其實,阿難!原本出家人哺羅陀子要問的是三種受。

Sacāyaṃ, ānanda, samiddhi moghapuriso potaliputtassa paribbājakassa evaṃ puṭṭho evaṃ byākareyya –
‘ sañcetanikaṃ, āvuso potaliputta, kammaṃ katvā kāyena vācāya manasā sukhavedanīyaṃ sukhaṃ so vedayati;
sañcetanikaṃ, āvuso potaliputta, kammaṃ katvā kāyena vācāya manasā dukkhavedanīyaṃ dukkhaṃ so vedayati;
sañcetanikaṃ, āvuso potaliputta, kammaṃ katvā kāyena vācāya manasā adukkhamasukhavedanīyaṃ adukkhamasukhaṃ so vedayatī ’ ti.
Evaṃ byākaramāno kho, ānanda, samiddhi moghapuriso potaliputtassa paribbājakassa sammā[注] byākareyya.
Api ca, ānanda, ke ca[注] aññatitthiyā paribbājakā bālā abyattā ke ca tathāgatassa ahākammavibhaṅgaṃ jānissanti?
Sace tumhe, ānanda, suṇeyyātha tathāgatassa mahākammavibhaṅgaṃ vibhajantassā ’’ ti.

若是出家人哺羅陀子這樣問的話,這愚癡的三彌提就該這樣回答:
『哺羅陀子道友啊!由身、口、意,有意所造作而會有樂的業,他會感受到樂。
由身、口、意,有意所造作而會有苦的業,他會感受到苦。
由身、口、意,有意所造作而會有不苦不樂的業,他會感受到不苦不樂。』
阿難!這樣的解釋,才是這愚癡的三彌提對出家人哺羅陀子(問題)的正確解釋。
阿難!有些是不聰明、幼稚的外道出家人,但也有些人能夠了解如來對業的廣泛分析[注][注]阿難!你們應當聽!當如來在解釋這業之廣泛分析的時候。」

‘‘ Etassa, bhagavā, kālo, etassa, sugata, kālo yaṃ bhagavā mahākammavibhaṅgaṃ vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī ’’ ti.
‘‘ Tena hānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī ’’ ti. ‘‘ Evaṃ, bhante ’’ ti kho āyasmā ānando bhagavato paccassosi.

「世尊!這正是時候,善逝!這正是時候。請世尊解釋這業的廣泛分析。」
「那麼,阿難!好好地專心聽我所要說的話。」
阿難尊者回答世尊:「是的,世尊!」。

Bhagavā etadavoca –
‘‘ Cattārome, ānanda, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro?
Idhānanda, ekacco puggalo idha pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti.
So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

世尊言:
「阿難!我們可以發現有四種人生活在這世上。那四種呢?
(i)阿難!有一種人在這一生中[注](犯)殺生、偷盜、邪淫欲行、妄語、兩舌、粗口、綺語、貪求、瞋恚心、具邪見。
這樣的人在命終身壞以後,生於惡處、惡趣、惡道、地獄。[注]

‘‘ Idha panānanda, ekacco puggalo idha pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti. →補中文還是要放
 So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.

(ii)阿難!有一種人,在這一生中(犯)殺生、…、具邪見。這樣的人在命終身壞以後,生於善趣、天界。

‘‘ Idhānanda, ekacco puggalo idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti.
So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.

(iii)阿難!有一種人,在這一生中遠離殺生、遠離偷盜、遠離邪淫欲行、遠離妄語、遠離兩舌[210]、遠離粗口、遠離綺語、不貪求、無瞋恚心、具正見。這樣的人在命終身壞以後,生於善趣、天界。[注]

‘‘ Idha panānanda, ekacco puggalo idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti.
So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

(iv)阿難!有一種人,在這一生中遠離殺生、…、具正見。這樣的人在命終身壞以後,生於惡處、惡趣、惡道、地獄。

301.‘‘ Idhānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṃ puggalaṃ passati –
idha pāṇātipātiṃ adinnādāyiṃ kāmesumicchācāriṃ musāvādiṃ pisuṇavācaṃ pharusavācaṃ samphappalāpiṃ abhijjhāluṃ byāpannacittaṃ micchādiṭṭhiṃ kāyassa bhedā paraṃ maraṇā passati apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ.

(a)阿難!有一些沙門、婆羅門,經由苦行,經由精進,經由專注,經由不放逸,經由正作意,而成就如是的心三摩地。在這樣的心三摩地中,以清淨的神通天眼,看見某人─
在這一生中(犯)殺生、偷盜、邪淫欲行、妄語、兩舌、粗口、綺語、貪求、瞋恚心、具邪見。(這樣的人在命終身壞以後,就生於惡處、惡趣、惡道、地獄。

So evamāha – ‘ atthi kira, bho, pāpakāni kammāni, atthi duccaritassa vipāko.
Amāhaṃ[注] puggalaṃ addasaṃ idha pāṇātipātiṃ adinnādāyiṃ…pe… micchādiṭṭhiṃ kāyassa bhedā paraṃ maraṇā passāmi apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapanna ’ nti.

他就說:『惡業的確是有的,惡行的果報的確是存在的。[注]
我曾見過有人在這一生中(犯)殺生、偷盜、…、兩舌、…、具邪見。這樣的人在命終身壞以後,我見他生於惡處、惡趣、惡道、地獄。』

So evamāha – ‘ yo kira, bho, pāṇātipātī adinnādāyī…pe… micchādiṭṭhi, sabbo so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Ye evaṃ jānanti, te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇa ’ nti[注].
Iti so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā[注] abhinivissa voharati – ‘ idameva saccaṃ, moghamañña ’’’ nti.

他(接著)說:『的確,(若)有人殺生、偷盜、…、具邪見。所有這樣的人在命終身壞以後,就會生於惡處、惡趣、惡道、地獄。若是這樣想的人,那麼他的想法是正確的。若不這麼想的,那麼他的想法就是錯的。』
像這樣子,他是那麼樣固執地執著於自已的想法、自已的所見、自已的經驗,[注]認為:『只有這個是真實的,其他都是虛假的。』

‘‘ Idha panānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṃ puggalaṃ passati –
idha pāṇātipātiṃ adinnādāyiṃ…pe… micchādiṭṭhiṃ, kāyassa bhedā paraṃ maraṇā passati sugatiṃ saggaṃ lokaṃ upapannaṃ.
So evamāha – ‘ natthi kira, bho, pāpakāni kammāni, natthi duccaritassa vipāko. Amāhaṃ puggalaṃ addasaṃ – idha pāṇātipātiṃ adinnādāyiṃ…pe… micchādiṭṭhiṃ, kāyassa bhedā paraṃ maraṇā passāmi sugatiṃ saggaṃ lokaṃ upapanna ’ nti.
So evamāha – ‘ yo kira, bho, pāṇātipātī adinnādāyī…pe… micchādiṭṭhi, sabbo so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇa ’ nti.
Iti so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati – ‘ idameva saccaṃ, moghamañña ’’’ nti.

(b)阿難!有一些沙門、婆羅門[211],經由苦行,經由精進,,看見某人在這一生中()殺生、偷盜、邪淫欲行、妄語、兩舌、粗口、綺語、貪求、瞋恚心、具邪見。這樣的人在命終身壞以後,就生於善趣、天界。
他就說:『根本沒有惡業,惡行的果報根本不存在。
我曾見過有人在這一生中()殺生、偷盜、、兩舌、、具邪見。這樣的人在命終身壞以後,我見他生於善趣、天界。』
(接著)說:『的確,()有人殺生、偷盜、、具邪見。所有這樣的人在命終身壞以後,就會生於善趣、天界。若是這樣想的人,那麼他的想法是正確的。若不這麼想的,那麼他的想法就是錯的。』
像這樣子,他是那麼樣固執地執著於自已的想法、自已的所見、自已的經驗,認為:『只有這個是真實的,其他都是虛假的。』

‘‘ Idhānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṃ puggalaṃ passati –
idha pāṇātipātā paṭivirataṃ adinnādānā paṭivirataṃ kāmesumicchācārā paṭivirataṃ musāvādā paṭivirataṃ pisuṇāya vācāya paṭivirataṃ pharusāya vācāya paṭivirataṃ samphappalāpā paṭivirataṃ anabhijjhāluṃ abyāpannacittaṃ sammādiṭṭhiṃ, kāyassa bhedā paraṃ maraṇā passati sugatiṃ saggaṃ lokaṃ upapannaṃ.
So evamāha – ‘ atthi kira, bho, kalyāṇāni kammāni, atthi sucaritassa vipāko.
Amāhaṃ puggalaṃ addasaṃ – idha pāṇātipātā paṭivirataṃ adinnādānā paṭivirataṃ…pe… sammādiṭṭhiṃ, kāyassa bhedā paraṃ maraṇā passāmi sugatiṃ saggaṃ lokaṃ upapanna ’ nti.
So evamāha – ‘ yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato…pe… sammādiṭṭhi sabbo so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇa ’ nti.
Iti so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati – ‘ idameva saccaṃ, moghamañña ’’’ nti.

(c)阿難!有一些沙門、婆羅門,經由苦行,經由精進,…,看見某人在這一生中遠離殺生、遠離偷盜、遠離邪淫欲行、遠離妄語、遠離兩舌、遠離粗口、遠離綺語、不貪求、無瞋恚心、具正見。這樣的人在命終身壞以後,就生於惡處、惡趣、惡道、地獄。
他就說:『善業的確是有的,善行的果報的確是存在的。我曾見過有人在這一生中遠離殺生、…、具正見。這樣的人在命終身壞以後,我見他生於善趣、天界。』他(接著)說:『的確,(若)有人遠離殺生、…、具正見。所有這樣的人在命終身壞以後,就會生於善趣、天界。若是這樣想的人,那麼他的想法是正確的。若不這麼想的,那麼他的想法就是錯的。』像這樣子,他是那麼樣固執地執著於自已的想法、自已的所見、自已的經驗,認為:『只有這個是真實的,其他都是虛假的。』

‘‘ Idha panānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṃ puggalaṃ passati –
idha pāṇātipātā paṭivirataṃ…pe… sammādiṭṭhiṃ, kāyassa bhedā paraṃ maraṇā passati apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ.
So evamāha – ‘ natthi kira, bho kalyāṇāni kammāni, natthi sucaritassa vipāko. Amāhaṃ puggalaṃ addasaṃ – idha pāṇātipātā paṭivirataṃ adinnādānā paṭivirataṃ…pe… sammādiṭṭhiṃ, kāyassa bhedā paraṃ maraṇā passāmi apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapanna ’ nti.
So evamāha – ‘ yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato…pe… sammādiṭṭhi, sabbo so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
Ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇa ’ nti. Iti so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati – ‘ idameva saccaṃ, moghamañña ’’’ nti.

阿難!有一些沙門、婆羅門,經由苦行,經由精進,…,[212]看見某人在這一生中遠離殺生、遠離偷盜、…、具正見。這樣的人在命終身壞以後,就生於惡處、惡趣、惡道、地獄。他就說:『根本沒有善業,善行的果報根本不存在。我曾見過有人在這一生中遠離殺生、遠離偷盜、…、具正見。這樣的人在命終身壞以後,我見他生於惡處、惡趣、惡道、地獄。』他(接著)說:『的確,(若)有人遠離殺生、…、具正見。所有這樣的人在命終身壞以後,就會生於惡處、惡趣、惡道、地獄。…其他都是虛假的。』

302.‘‘ Tatrānanda, yvāyaṃ samaṇo vā brāhmaṇo vā evamāha –
‘ atthi kira, bho, pāpakāni kammāni, atthi duccaritassa vipāko ’ ti idamassa anujānāmi; yampi so evamāha – ‘ amāhaṃ puggalaṃ addasaṃ – idha pāṇātipātiṃ adinnādāyiṃ…pe… micchādiṭṭhiṃ, kāyassa bhedā paraṃ maraṇā passāmi apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapanna ’ nti idampissa anujānāmi; yañca kho so evamāha – ‘ yo kira, bho, pāṇātipātī adinnādāyī…pe… micchādiṭṭhi, sabbo so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī ’ ti idamassa nānujānāmi; yampi so evamāha – ‘ ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇa ’ nti idampissa nānujānāmi; yampi so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati – ‘ idameva saccaṃ, moghamañña ’ nti idampissa nānujānāmi. Taṃ kissa hetu? Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṃ hoti.

其中,(A)阿難!當有沙門,或婆羅門這樣說:『惡業是的確是有的,惡行的果報的確是存在的。』這個我同意。
當他這樣說:『我曾見過有人在這一生中(犯)殺生、…、具邪見。這樣的人在命終身壞以後,我見他生於惡處、惡趣、惡道、地獄。』這個我也同意。但當他這樣說:『的確,(若)有人殺生、偷盜、…、具邪見。所有這樣的人在命終身壞以後,就會生於惡處、惡趣、惡道、地獄。』這個我就不同意。當他這樣說:『若是這樣想的人,那麼他的想法是正確的。若不這麼想的,那麼他的想法就是錯的。』這個我也不同意。當他是那麼樣固執地執著於自已的想法、自已的所見、自已的經驗,認為:『只有這個是真實的,其他都是虛假的。』這個我也不同意。為什麼呢?阿難!因為關於如來的廣泛分析的業,不是這樣子理解的。」

‘‘ Tatrānanda, yvāyaṃ samaṇo vā brāhmaṇo vā evamāha – ‘ natthi kira, bho, pāpakāni kammāni, natthi duccaritassa vipāko ’ ti idamassa nānujānāmi; yañca kho so evamāha – ‘ amāhaṃ puggalaṃ addasaṃ – idha pāṇātipātiṃ adinnādāyiṃ…pe… micchādiṭṭhiṃ kāyassa bhedā paraṃ maraṇā passāmi sugatiṃ saggaṃ lokaṃ upapanna ’ nti idamassa anujānāmi; yañca kho so evamāha – ‘ yo kira, bho, pāṇātipātī adinnādāyī…pe… micchādiṭṭhi, sabbo so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī ’ ti idamassa nānujānāmi; yampi so evamāha – ‘ ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇa ’ nti idampissa nānujānāmi; yampi so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati – ‘ idameva saccaṃ, moghamañña ’ nti idampissa nānujānāmi. Taṃ kissa hetu? Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṃ hoti.

其中,(B)阿難!當有沙門,或婆羅門這樣說:『根本沒有惡業,惡行的果報根本不存在。』這個我不同意。當他這樣說:『我曾見過有人在這一生中(犯)殺生、偷盜、…、具邪見。這樣的人在命終身壞以後,我見他生於善趣、天界。』這個我同意。當他這樣說:『的確,(若)有人殺生、偷盜、…、具邪見。所有這樣的人在命終身壞以後,就會生於善趣、天界。』[213]這個我就不同意。當他這樣說:『若是這樣想的人,那麼他的想法是正確的。若不這麼想的,那麼他的想法就是錯的。』這個我也不同意。當他是那麼樣固執地執著於自已的想法、自已的所見、自已的經驗,認為:『只有這個是真實的,其他都是虛假的。』這個我也不同意。為什麼呢?阿難!因為關於如來的廣泛分析的業,不是這樣子理解的。」

‘‘ Tatrānanda, yvāyaṃ samaṇo vā brāhmaṇo vā evamāha – ‘ atthi kira, bho, kalyāṇāni kammāni, atthi sucaritassa vipāko ’ ti idamassa anujānāmi; yampi so evamāha – ‘ amāhaṃ puggalaṃ addasaṃ – idha pāṇātipātā paṭivirataṃ adinnādānā paṭivirataṃ…pe… sammādiṭṭhiṃ, kāyassa bhedā paraṃ maraṇā passāmi sugatiṃ saggaṃ lokaṃ upapanna ’ nti idampissa anujānāmi; yañca kho so evamāha – ‘ yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato…pe… sammādiṭṭhi, sabbo so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī ’ ti idamassa nānujānāmi; yampi so evamāha – ‘ ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇa ’ nti idampissa nānujānāmi; yampi so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati – ‘ idameva saccaṃ, moghamañña ’ nti idampissa nānujānāmi. Taṃ kissa hetu? Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṃ hoti.

其中,(C)阿難!當有沙門,或婆羅門這樣說:『善業的確是有的,善行的果報的確是存在的』這個我同意。當他這樣說:『我曾見過有人在這一生中遠離殺生、…、具正見。這樣的人在命終身壞以後,我見他生於善趣、天界。』這個我也同意。當他這樣說:『的確,(若)有人遠離殺生、偷盜、…、具正見。所有這樣的人在命終身壞以後,就會生於善趣、天界。』這個我就不同意。當他這樣說:『若是這樣想的人,那麼他的想法是正確的。若不這麼想的,那麼他的想法就是錯的。』這個我也不同意。當他是那麼樣固執地執著於自已的想法、自已的所見、自已的經驗,認為:『只有這個是真實的,其他都是虛假的。』這個我也不同意。為什麼呢?阿難!因為關於如來的廣泛分析的業,不是這樣子理解的。」

‘‘ Tatrānanda, yvāyaṃ samaṇo vā brāhmaṇo vā evamāha – ‘ natthi kira, bho, kalyāṇāni kammāni, natthi sucaritassa vipāko ’ ti idamassa nānujānāmi; yañca kho so evamāha – ‘ amāhaṃ puggalaṃ addasaṃ – idha pāṇātipātā paṭivirataṃ adinnādānā paṭivirataṃ…pe… sammādiṭṭhiṃ, kāyassa bhedā paraṃ maraṇā passāmi apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapanna ’ nti idamassa anujānāmi; yañca kho so evamāha – ‘ yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato…pe… sammādiṭṭhi, sabbo so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī ’ ti idamassa nānujānāmi; yañca kho so evamāha – ‘ ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇa ’ nti idampissa nānujānāmi; yampi so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati – ‘ idameva saccaṃ, moghamañña ’ nti idampissa nānujānāmi. Taṃ kissa hetu? Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṃ hoti.

其中,(D)阿難!當有沙門,或婆羅門這樣說:『根本沒有善業,善行的果報根本不存在。』這個我不同意。當他這樣說:『我曾見過有人在這一生中遠離殺生、遠離偷盜、…、具正見。這樣的人在命終身壞以後,我見他生於惡處、惡趣、惡道、地獄。』這個我同意。當他這樣說:『的確,(若)有人遠離殺生、遠離偷盜、…、具正見。所有這樣的人在命終身壞以後,就會生於善趣、天界。』這個我就不同意。當他這樣說[214]:『若是這樣想的人,那麼他的想法是正確的。若不這麼想的,那麼他的想法就是錯的。』這個我也不同意。當他是那麼樣固執地執著於自已的想法、自已的所見、自已的經驗,認為:『只有這個是真實的,其他都是虛假的。』這個我也不同意。為什麼呢?阿難!因為關於如來的廣泛分析的業,不是這樣子理解的。」

303. ‘‘ Tatrānanda, yvāyaṃ puggalo idha pāṇātipātī adinnādāyī…pe… micchādiṭṭhi, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, pubbe vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ, pacchā vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ, maraṇakāle vāssa hoti micchādiṭṭhi samattā samādinnā. Tena so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Yañca kho so idha pāṇātipātī hoti adinnādāyī hoti…pe… micchādiṭṭhi hoti tassa diṭṭheva dhamme vipākaṃ paṭisaṃvedeti upapajja [注] apare vā pariyāye.

其中,(I)阿難,有一種人曾在此生(犯)殺生、偷盜、邪淫欲行、妄語、兩舌、粗口、綺語、貪求、瞋恚心、具邪見。這樣的人在命終身壞以後,生於惡處、惡趣、惡道、地獄。
或是因為之前造作有苦受的惡業,或是因為之後造作有苦受的惡業,或是因為在將死之時,完全地執取邪見。由此,他在命終身壞以後,生於惡處、惡趣、惡道、地獄。而他在今生的殺生、…、具邪見,其果報或是在現世,或是在來世,或是在未來幾世。

‘‘ Tatrānanda, yvāyaṃ puggalo idha pāṇātipātī adinnādāyī…pe… micchādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, pubbe vāssa taṃ kataṃ hoti kalyāṇakammaṃ sukhavedanīyaṃ, pacchā vāssa taṃ kataṃ hoti kalyāṇakammaṃ sukhavedanīyaṃ, maraṇakāle vāssa hoti sammādiṭṭhi samattā samādinnā.
Tena so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.
Yañca kho so idha pāṇātipātī hoti adinnādāyī hoti…pe… micchādiṭṭhi hoti tassa diṭṭheva dhamme vipākaṃ paṭisaṃvedeti upapajja vā apare vā pariyāye.

(II)阿難!有一種人,曾在此生(犯)殺生、…、具邪見。這樣的人在命終身壞以後,生於善趣、天界。或是因為之前造作有樂受的善業,或是因為之後造作有樂受的善業,或是因為在將死之時,完全地受持正見。由此,他在命終身壞以後,生於善趣、天界。而他在今生的殺生、…、具邪見,其果報或是在現世,或是在來世,或是在未來幾世。

‘‘ Tatrānanda, yvāyaṃ puggalo idha pāṇātipātā paṭivirato adinnādānā paṭivirato…pe… sammādiṭṭhi, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, pubbe vāssa taṃ kataṃ hoti kalyāṇakammaṃ sukhavedanīyaṃ, pacchā vāssa taṃ kataṃ hoti kalyāṇakammaṃ sukhavedanīyaṃ, maraṇakāle vāssa hoti sammādiṭṭhi samattā samādinnā. Tena so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Yañca kho so idha pāṇātipātā paṭivirato hoti adinnādānā paṭivirato hoti…pe… sammādiṭṭhi hoti, tassa diṭṭheva dhamme vipākaṃ paṭisaṃvedeti upapajja vā apare vā pariyāye.

(III)阿難!有一種人,曾在此生遠離殺生、遠離偷盜、、具正見。這樣的人在命終身壞以後,生於善趣、天界。或是因為之前造作有樂受的善業,或是因為之後造作有樂受的善業,或是因為在將死之時,完全地受持正見。由此,他在命終身壞以後,生於善趣、天界。而他在今生的遠離殺生、遠離偷盜、[215]…、具正見,其果報或是在現世,或是在來世,或是在未來幾世。

‘‘ Tatrānanda, yvāyaṃ puggalo idha pāṇātipātā paṭivirato adinnādānā paṭivirato…pe… sammādiṭṭhi, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, pubbe vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ, pacchā vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ, maraṇakāle vāssa hoti micchādiṭṭhi samattā samādinnā.
Tena so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Yañca kho so idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti…pe… sammādiṭṭhi hoti, tassa diṭṭheva dhamme vipākaṃ paṭisaṃvedeti upapajja vā apare vā pariyāye.

(IV)阿難!有一種人,曾在此生遠離殺生、…、具正見。這樣的人在命終身壞以後,生於惡處、惡趣、惡道、地獄。或是因為之前造作有苦受的惡業,或是因為之後造作有苦受的惡業,或是因為在將死之時,完全地執取邪見。由此,他在命終身壞以後,生於惡處、惡趣、惡道、地獄。而他在今生的遠離殺生、…、具正見,其果報或是在現世,或是在來世,或是在未來幾世。

‘‘ Iti kho, ānanda, atthi kammaṃ abhabbaṃ abhabbābhāsaṃ, atthi kammaṃ abhabbaṃ bhabbābhāsaṃ, atthi kammaṃ bhabbañceva bhabbābhāsañca, atthi kammaṃ bhabbaṃ abhabbābhāsa ’’ nti.
Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

如是,阿難,有業未熟看起來未熟,有業未熟看起來已熟,有業已熟看起來已熟,有業已熟看起來未熟。[注]
這是世尊所說的。喜悅的阿難尊者隨喜世尊的話語。