經號:   
   (AN.3.36 更新)
增支部3集36經/天使經(莊春江譯)
  「比丘們!有這三位天使,哪三位呢?比丘們!這裡,某人以身行惡行,以語行惡行,以意行惡行。他以身行惡行,以語行惡行,以意行惡行後,以身體的崩解,死後往生苦界、惡趣、下界、地獄,比丘們!獄卒們隨即在不同手臂處捉住後,對閻摩王展現:『大王!這位男子不孝順母親、不孝順父親、不尊敬沙門者、不尊敬婆羅門者,不尊敬家族中長輩,請大王對這位判決處罰。』[MN.130]
  比丘們!閻摩王對他審問、質問、追究第一位天使:『喂!男子!你沒看見在人間第一位天使出現嗎?』他說這個:『大德!沒見過。』
  比丘們!閻摩王對他這麼說:『喂!男子!你在人間沒看見從出生八十歲或九十歲或百歲的、年老的、像椽木那樣彎曲的、彎曲的、拐杖為依怙顫抖著行走的、病苦的、青春已逝的、斷牙的、白髮的、掉髮禿頭的、有皺紋的、肢體帶斑點的女子或男子?』他這麼說:『大德!看見。』
  比丘們!閻摩王對他這麼說:『喂!男子!有識的、具念的、老練的那個你不想這個:「我也有老法,未超越老者,來吧!我要以身、以語、以意做善的。」嗎?』他這麼說:『大德!我沒能夠,大德!我放逸。』
  比丘們!閻摩王對他這麼說:『喂!男子!你以放逸,不以身、以語、以意做善的,喂!男子!確實,他們將如那個放逸者那樣處置你。還有,那個你的這個惡業既不被母親做,也不被父親做,也不被兄弟做,也不被姊妹做,也不被朋友同事做,也不被親族血親做,也不被沙門婆羅門做,也不被諸天做,這個惡業就被你做,僅你將感受這個果報。』
  比丘們!閻摩王對他審問、質問、追究第一位天使後,對他審問、質問、追究第二位天使:『喂!男子!你沒看見在人間第二位天使出現?』他這麼說:『大德!沒看見。』
  比丘們!閻摩王對他這麼說:『喂!男子!你在人間沒看見生病的、受苦的、重病的、已落入自己糞尿中躺臥著的、被他人使之起來的、被他人使之躺下的女子或男子?』他這麼說:『大德!看見。』
  比丘們!閻摩王對他這麼說:『喂!男子!有識的、具念的、老練的那個你不想這個:「我也有病法,未超越病,來吧!我要以身、以語、以意做善的。」嗎?』他這麼說:『大德!我沒能夠,大德!我放逸。』
  比丘們!閻摩王對他這麼說:『喂!男子!你以放逸,不以身、以語、以意做善的,喂!男子!確實,他們將如那個放逸者那樣處置你。還有,那個你的這個惡業既不被母親做,也不被父親做,也不被兄弟做,也不被姊妹做,也不被朋友同事做,也不被親族血親做,也不被沙門婆羅門做,也不被諸天做,這個惡業就被你做,僅你將感受這個果報。』
  比丘們!閻摩王對他審問、質問、追究第二位天使後,對他審問、質問、追究第三位天使:『喂!男子!你沒看見在人間第三位天使出現?』他這麼說:『大德!沒看見。』
  比丘們!閻摩王對他這麼說:『喂!男子!你在人間沒看見死一天的,死兩天的,死三天的,腫脹的、青瘀的、生爛膿的女子或男子?』他這麼說:『大德!看見。』
  比丘們!閻摩王對他這麼說:『喂!男子!有識的、具念的、老練的那個你不想這個:「我也有死法,未超越死,來吧!我要以身、以語、以意做善的。」嗎?』他這麼說:『大德!我沒能夠,大德!我放逸。』
  比丘們!閻摩王對他這麼說:『喂!男子!你以放逸,不以身、以語、以意做善的,喂!男子!確實,他們將如那個放逸者那樣處置你。還有,那個你的這個惡業既不被母親做,也不被父親做,也不被兄弟做,也不被姊妹做,也不被朋友同事做,也不被親族血親做,也不被沙門婆羅門做,也不被諸天做,這個惡業就被你做,僅你將感受這個果報。』
  比丘們!閻摩王對他審問、質問、追究第三位天使後保持沈默。比丘們!獄卒們對他作五種繫縛刑罰:使赤熱鐵棒走入手掌中,使赤熱鐵棒走入第二隻手掌,使赤熱鐵棒走入腳掌中,使赤熱鐵棒走入第二隻腳掌中,使赤熱鐵棒走入中間胸部中。他在那裡感受苦的、激烈的、猛烈的、強烈的感受,且都不命終,直到那個惡業消滅。
  比丘們!獄卒們使他躺臥後以斧頭削,他在那裡感受苦的、激烈的、猛烈的、強烈的感受,且都不命終,直到那個惡業消滅。比丘們!獄卒們腳上頭下抓住他後,以小斧削他……(中略)。比丘們!獄卒們使在車上上軛後,使在熾然的,燃燒的、發紅的地上前行及回來……(中略)。比丘們!獄卒們使他登上熾然的,燃燒的、發紅的大炭火山,及下來……(中略)。比丘們!獄卒們腳上頭下抓住他後,扔入熱的、熾然的,燃燒的、發紅的銅鍋中[,他在那裡被起泡沫地煮, MN.29]。在那裡,被起泡沫地煮的他有時向上走,有時也向下走,有時也橫向走,他在那裡感受苦的、激烈的、猛烈的、強烈的感受,且都不命終,直到那個惡業消滅。
  比丘們!獄卒們扔他入大地獄,比丘們!又,那個大地獄:
  四個角落有四個門,被等分量地分開,
  周邊為鐵壁,被鐵覆蓋。
  它的地是鐵製的,被火繫結、燃燒,
  全部一百由旬,時時遍佈後存續。
  比丘們!從前,閻摩王想這個:『先生!確實,凡世間作諸惡業者,他們被施加像這樣的種種刑罰,啊!確實,願我得到人的狀態、願如來阿羅漢遍正覺者在世間出現(生起)、願我侍奉世尊、願那位世尊為我教導法、願我了知那位世尊的法。』
  比丘們!又,我非聽聞其他沙門或婆羅門的後說這個,而是,我只就自己理解的、自己看見的、自己知道的說。」
  「被天使們督促,凡人們放逸,
   他們長時間憂愁,到達下劣身的人們。
   而凡這裡諸善者諸善人,被天使督促,
   他們在聖者法上,隨時不放逸。
   在生死的生起上,在取著上看見恐怖後,
   在生死的消滅上,不執取後他們被解脫。
   他們是到達安穩者、有樂者,當生寂滅者,
   一切怨恨恐懼已過去,超越一切苦。」
AN.3.36/ 6. Devadūtasuttaṃ
   36. “Tīṇimāni bhikkhave, devadūtāni. Katamāni tīṇi? Idha, bhikkhave, ekacco kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Tamenaṃ, bhikkhave, nirayapālā nānābāhāsu gahetvā yamassa rañño dassenti– ‘ayaṃ, deva, puriso amatteyyo apetteyyo asāmañño abrahmañño, na kule jeṭṭhāpacāyī. Imassa devo daṇḍaṃ paṇetū’”ti.
   “Tamenaṃ, bhikkhave, yamo rājā paṭhamaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati– ‘ambho, purisa, na tvaṃ addasa manussesu paṭhamaṃ devadūtaṃ pātubhūtan’ti? So evamāha– ‘nāddasaṃ, bhante’”ti.
   “Tamenaṃ, bhikkhave, yamo rājā evamāha– ‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā āsītikaṃ vā nāvutikaṃ vā vassasatikaṃ vā jātiyā jiṇṇaṃ gopānasivaṅkaṃ bhoggaṃ daṇḍaparāyaṇaṃ pavedhamānaṃ gacchantaṃ āturaṃ gatayobbanaṃ khaṇḍadantaṃ palitakesaṃ vilūnaṃ khallitasiraṃ valitaṃ tilakāhatagattan’ti? So evamāha– ‘addasaṃ, bhante’”ti.
   “Tamenaṃ bhikkhave, yamo rājā evamāha– ‘ambho, purisa, tassa te viññussa sato mahallakassa na etadahosi– ahampi khomhi jarādhammo jaraṃ anatīto, handāhaṃ kalyāṇaṃ karomi, kāyena vācāya manasā’ti? So evamāha– ‘nāsakkhissaṃ, bhante. Pamādassaṃ, bhante’”ti.
   “Tamenaṃ, bhikkhave, yamo rājā evamāha– ‘ambho, purisa, pamādatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na devatāhi kataṃ na samaṇabrāhmaṇehi kataṃ; atha kho tayāvetaṃ pāpakammaṃ kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī’”ti.
   “Tamenaṃ, bhikkhave, yamo rājā paṭhamaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā, dutiyaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati– ‘ambho purisa, na tvaṃ addasa manussesu dutiyaṃ devadūtaṃ pātubhūtan’ti? So evamāha– ‘nāddasaṃ, bhante’ti. “Tamenaṃ, bhikkhave, yamo rājā evamāha– ‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ, sake muttakarīse palipannaṃ semānaṃ, aññehi vuṭṭhāpiyamānaṃ, aññehi saṃvesiyamānan’ti? So evamāha– ‘addasaṃ, bhante’”ti.
   “Tamenaṃ, bhikkhave, yamo rājā evamāha– ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi– ahampi khomhi byādhidhammo byādhiṃ anatīto, handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti? So evamāha– ‘nāsakkhissaṃ, bhante. Pamādassaṃ, bhante’”ti.
   “Tamenaṃ, bhikkhave, yamo rājā evamāha– ‘ambho purisa pamādatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na devatāhi kataṃ, na samaṇabrāhmaṇehi kataṃ; atha kho tayāvetaṃ pāpakammaṃ kataṃ. Tvaññevetassa vipākaṃ paṭisaṃvedissasī’”ti.
   “Tamenaṃ, bhikkhave, yamo rājā dutiyaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā, tatiyaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati– ‘ambho purisa, na tvaṃ addasa manussesu tatiyaṃ devadūtaṃ pātubhūtan’ti? So evamāha– ‘nāddasaṃ, bhante’”ti.
   “Tamenaṃ, bhikkhave, yamo rājā evamāha– ‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātan’ti? So evamāha– ‘addasaṃ, bhante’”ti.
   “Tamenaṃ, bhikkhave, yamo rājā evamāha– ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi– ahampi khomhi maraṇadhammo maraṇaṃ anatīto, handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti? So evamāha– ‘nāsakkhissaṃ, bhante. Pamādassaṃ, bhante’”ti.
   “Tamenaṃ, bhikkhave, yamo rājā evamāha– ‘ambho purisa, pamādatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na devatāhi kataṃ, na samaṇabrāhmaṇehi kataṃ; atha kho tayāvetaṃ pāpakammaṃ kataṃ. Tvaññevetassa vipākaṃ paṭisaṃvedissasī’”ti.
   “Tamenaṃ, bhikkhave, yamo rājā tatiyaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā tuṇhī hoti. Tamenaṃ bhikkhave, nirayapālā pañcavidhabandhanaṃ nāma kāraṇaṃ karonti. Tattaṃ ayokhilaṃ hatthe gamenti. Tattaṃ ayokhilaṃ dutiyasmiṃ hatthe gamenti. Tattaṃ ayokhilaṃ pāde gamenti. Tattaṃ ayokhilaṃ dutiyasmiṃ pāde gamenti. Tattaṃ ayokhilaṃ majjhe urasmiṃ gamenti. So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.
   “Tamenaṃ bhikkhave, nirayapālā saṃvesetvā kudhārīhi tacchanti. So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.
   “Tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā vāsīhi tacchanti …pe… tamenaṃ, bhikkhave, nirayapālā rathe yojetvā ādittāya bhūmiyā sampajjalitāya sajotibhūtāya sārentipi paccāsārentipi …pe… tamenaṃ, bhikkhave, nirayapālā mahantaṃ aṅgārapabbataṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āropentipi oropentipi …pe… tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipanti, ādittāya sampajjalitāya sajotibhūtāya. So tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gacchati, sakimpi adho gacchati, sakimpi tiriyaṃ gacchati. So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ, bhikkhave, nirayapālā mahāniraye pakkhipanti. So kho pana, bhikkhave, mahānirayo–
  “Catukkaṇṇo catudvāro, vibhatto bhāgaso mito;
  Ayopākārapariyanto, ayasā paṭikujjito.
  “Tassa ayomayā bhūmi, jalitā tejasā yutā.
  Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā”ti.
   “Bhūtapubbaṃ, bhikkhave, yamassa rañño etadahosi– ‘ye kira, bho, loke pāpakāni kammāni karonti te evarūpā vividhā kammakāraṇā karīyanti. Aho vatāhaṃ manussattaṃ labheyyaṃ, tathāgato ca loke uppajjeyya arahaṃ sammāsambuddho, tañcāhaṃ bhagavantaṃ payirupāseyyaṃ. So ca me bhagavā dhammaṃ deseyya, tassa cāhaṃ bhagavato dhammaṃ ājāneyyan’ti. Taṃ kho panāhaṃ, bhikkhave, na aññassa samaṇassa vā brāhmaṇassa vā sutvā evaṃ vadāmi, api ca kho, bhikkhave, yadeva me sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadevāhaṃ vadāmī”ti.
  “Coditā devadūtehi, ye pamajjanti māṇavā;
  Te dīgharattaṃ socanti, hīnakāyūpagā narā.
  “Ye ca kho devadūtehi, santo sappurisā idha;
  Coditā nappamajjanti, ariyadhamme kudācanaṃ.
  “Upādāne bhayaṃ disvā, jātimaraṇasambhave;
  Anupādā vimuccanti, jātimaraṇasaṅkhaye.
  “Te appamattā sukhino, diṭṭhadhammābhinibbutā.
  Sabbaverabhayātītā, sabbadukkhaṃ upaccagun”ti. Chaṭṭhaṃ.
漢巴經文比對(莊春江作):