經號:   
   (中部135經 更新)
中部135經/業分別小經(分別品[14])(莊春江譯)
  我聽到這樣
  有一次世尊住在舍衛城祇樹林給孤獨園。
  那時,學生婆羅門蘇玻-杜鐵亞之子去見世尊。抵達後,與世尊互相歡迎。歡迎與寒暄後,在一旁坐下。在一旁坐好後,學生婆羅門蘇玻-杜鐵亞之子對世尊這麼說:
  「喬達摩先生!什麼因、什麼緣因而生為人的卑劣與勝妙情況被看見?喬達摩先生!因為,短壽的人被看見,長壽的人被看見,多病的人被看見,少病的人被看見,醜陋的人被看見,美貌的人被看見,無影響力的人被看見,有影響力的人被看見,貧窮的人被看見,大財富的人被看見,卑賤出生的人被看見,高貴出生的人被看見,劣慧的人被看見,有慧的人被看見,喬達摩先生!什麼因、什麼緣因而生為人的卑劣與勝妙情況被看見?」
  「學生婆羅門!眾生有自己的業,是業的繼承者、業為根源者業的眷屬者、業的所依者,業分配眾生,即:卑劣與勝妙情況。」
  「我不了知這喬達摩尊師簡要所說的詳細義理、未分別的詳細義理,請喬達摩尊師教導我法,讓我了知這喬達摩尊師簡要所說的詳細義理、未分別的詳細義理,那就好了!」
  「那樣的話,學生婆羅門!你要聽!你要好好作意!我要說了。」
  「是的,先生!」學生婆羅門蘇玻-杜鐵亞之子回答世尊。
  世尊這麼說:
  「學生婆羅門!這裡,某位女子或男子是殺生者、兇暴者、血手者、執意殺害者、對活的生物不同情者,他以那個業這麼完成了這麼承擔了,以身體的崩解,死後往生到苦界惡趣下界、地獄。如果以身體的崩解,死後沒往生到苦界、惡趣、下界、地獄,如果再生到人的狀態,不管到哪裡,他是短壽者。學生婆羅門!這是導向短壽之道,即:他是殺生者、兇暴者、血手者、執意殺害者、對活的生物不同情者。
  又,學生婆羅門!這裡,某位女子或男子捨斷殺生後,是離殺生者,他住於已捨離棍棒、已捨離刀劍、有羞恥的、同情的、對一切活的生物憐愍的,他以那個業這麼完成了、這麼承擔了,以身體的崩解,死後往生到善趣、天界。如果以身體的崩解,死後沒往生到善趣、天界,如果再生到人的狀態,不管到哪裡,他是長壽者。學生婆羅門!這是導向長壽之道,即:捨斷殺生後,是離殺生者,他住於已捨離棍棒、已捨離刀劍、有羞恥的、同情的、對一切活的生物憐愍的。
  又,學生婆羅門!這裡,某位女子或男子是以拳頭、土塊、棒杖、刀劍對眾生傷害之類者,他以那個業這麼完成了、這麼承擔了,以身體的崩解,死後往生到苦界、惡趣、下界、地獄。如果以身體的崩解,死後沒往生到苦界、惡趣、下界、地獄,如果再生到人的狀態,不管到哪裡,他是多病者。學生婆羅門!這是導向多病之道,即:他是以拳頭、土塊、棒杖、刀劍對眾生傷害之類者。
  又,學生婆羅門!這裡,某位女子或男子不是以拳頭、土塊、棒杖、刀劍對眾生傷害之類者,他以那個業這麼完成了、這麼承擔了,以身體的崩解,死後往生到善趣、天界。如果以身體的崩解,死後沒往生到善趣、天界,如果再生到人的狀態,不管到哪裡,他是少病者。學生婆羅門!這是導向少病之道,即:他不是以拳頭、土塊、棒杖、刀劍對眾生傷害之類者。
  又,學生婆羅門!這裡,某位女子或男子是容易憤怒者、常惱者,當被稍微說時,也成為不高興,動搖、害心、反抗,顯出憤恨與瞋恚及不滿,他以那個業這麼完成了、這麼承擔了,以身體的崩解,死後往生到苦界、惡趣、下界、地獄。如果以身體的崩解,死後沒往生到苦界、惡趣、下界、地獄,如果再生到人的狀態,不管到哪裡,他是醜陋者。學生婆羅門!這是導向醜陋之道,即:他是容易憤怒者、常惱者,當被稍微說時,也成為不高興,動搖、害心、反抗,顯出憤恨與瞋恚及不滿。
  又,學生婆羅門!這裡,某位女子或男子是不易憤怒者、常無惱者,當被多說時,也不成為不高興,不動搖、無害心、不反抗,不顯出憤恨與瞋恚及不滿,他以那個業這麼完成了、這麼承擔了,以身體的崩解,死後往生到善趣、天界。如果以身體的崩解,死後沒往生到善趣、天界,如果再生到人的狀態,不管到哪裡,他是端正者。學生婆羅門!這是導向端正之道,即:他是不易憤怒者、常無惱者,當被多說時,也不成為不高興,不動搖、無害心、不反抗,不顯出憤恨與瞋恚及不滿。
  又,學生婆羅門!這裡,某位女子或男子是嫉妒者,對他人的利得、恭敬、尊重、尊敬、敬意、崇敬羨慕、憤慨,嫉妒,他以那個業這麼完成了、這麼承擔了,以身體的崩解,死後往生到苦界、惡趣、下界、地獄。如果以身體的崩解,死後沒往生到苦界、惡趣、下界、地獄,如果再生到人的狀態,不管到哪裡,他是無影響力者。學生婆羅門!這是導向無影響力之道,即:他是嫉妒者,對他人的利得、恭敬、尊重、尊敬、敬意、崇敬羨慕、憤慨,懷嫉妒。
  又,學生婆羅門!這裡,某位女子或男子不是嫉妒者,對他人的利得、恭敬、尊重、尊敬、敬意、崇敬不羨慕、不憤慨,不懷嫉妒,他以那個業這麼完成了、這麼承擔了,以身體的崩解,死後往生到善趣、天界。如果以身體的崩解,死後沒往生到善趣、天界,如果再生到人的狀態,不管到哪裡,他是有影響力者。學生婆羅門!這是導向有影響力之道,即:他不是嫉妒者,對他人的利得、恭敬、尊重、尊敬、敬意、崇敬不羨慕、不憤慨,不懷嫉妒。
  又,學生婆羅門!這裡,某位女子或男子對沙門婆羅門不是食物、飲料、衣物、交通工具、花環、香料、塗油、臥床、房舍、燈燭的施與者,他以那個業這麼完成了、這麼承擔了,以身體的崩解,死後往生到苦界、惡趣、下界、地獄。如果以身體的崩解,死後沒往生到苦界、惡趣、下界、地獄,如果再生到人的狀態,不管到哪裡,他是貧窮者。學生婆羅門!這是導向貧窮之道,即:他對沙門或婆羅門不是食物、飲料、衣物、交通工具、花環、香料、塗油、臥床、房舍、燈燭的施與者。
  又,學生婆羅門!這裡,某位女子或男子對沙門或婆羅門是食物、飲料、衣物、交通工具、花環、香料、塗油、臥床、房舍、燈燭的施與者,他以那個業這麼完成了、這麼承擔了,以身體的崩解,死後往生到善趣、天界。如果以身體的崩解,死後沒往生到善趣、天界,如果再生到人的狀態,不管到哪裡,他是大財富者。學生婆羅門!這是導向大財富之道,即:他對沙門或婆羅門是食物、飲料、衣物、交通工具、花環、香料、塗油、臥床、房舍、燈燭的施與者。
  又,學生婆羅門!這裡,某位女子或男子是剛愎、極慢者,不問訊應該被問訊者、不起立迎接應該被起立迎接者、對值得領受座位者不給與座位、對值得讓路者不讓路、不恭敬應該被恭敬者、不尊重應該被尊重者、不尊敬應該被尊敬者、不崇敬應該被崇敬者,他以那個業這麼完成了、這麼承擔了,以身體的崩解,死後往生到苦界、惡趣、下界、地獄。如果以身體的崩解,死後沒往生到苦界、惡趣、下界、地獄,如果再生到人的狀態,不管到哪裡,他是卑賤出生者。學生婆羅門!這是導向卑賤出生之道,即:他是剛愎、極慢者,不問訊應該被問訊者、不起立迎接應該被起立迎接者、不給與值得領受座位者座位、不讓路給值得讓路者、不恭敬應該被恭敬者、不尊重應該被尊重者、不尊敬應該被尊敬者、不崇敬應該被崇敬者。
  又,學生婆羅門!這裡,某位女子或男子不是剛愎、極慢者,他問訊應該被問訊者、起立迎接應該被起立迎接者、給與值得領受座位者座位、讓路給值得讓路者、恭敬應該被恭敬者、尊重應該被尊重者、尊敬應該被尊敬者、崇敬應該被崇敬者,他以那個業這麼完成了、這麼承擔了,以身體的崩解,死後往生到善趣、天界。如果以身體的崩解,死後沒往生到善趣、天界,如果再生到人的狀態,不管到哪裡,他是高貴出生者。學生婆羅門!這是導向高貴出生之道,即:他不是剛愎、極慢者,他問訊應該被問訊者、起立迎接應該被起立迎接者、給與值得領受座位者座位、讓路給值得讓路者、恭敬應該被恭敬者、尊重應該被尊重者、尊敬應該被尊敬者、崇敬應該被崇敬者。
  又,學生婆羅門!這裡,某位女子或男子不往見沙門或婆羅門後詢問:『什麼是善?什麼是不善?什麼是有罪的?什麼是無罪的?什麼是應該實行的?什麼是不應該實行的?什麼是長時間都在做而對我有不利與苦的?什麼是長時間都在做而對我有利益與安樂的?』他以那個業這麼完成了、這麼承擔了,以身體的崩解,死後往生到苦界、惡趣、下界、地獄。如果以身體的崩解,死後沒往生到苦界、惡趣、下界、地獄,如果再生到人的狀態,不管到哪裡,他是劣慧者。學生婆羅門!這是導向劣慧之道,即:不往見沙門或婆羅門後詢問:『什麼是善?什麼是不善?什麼是有罪的?什麼是無罪的?什麼是應該實行的?什麼是不應該實行的?什麼是長時間都在做而對我有不利與苦的?什麼是長時間都在做而對我有利益與安樂的?』
  又,學生婆羅門!這裡,某位女子或男子往見沙門或婆羅門後詢問:『什麼是善?什麼是不善?什麼是有罪的?什麼是無罪的?什麼是應該實行的?什麼是不應該實行的?什麼是長時間都在做而對我有不利與苦的?什麼是長時間都在做而對我有利益與安樂的?』他以那個業這麼完成了、這麼承擔了,以身體的崩解,死後往生到善趣、天界。如果以身體的崩解,死後沒往生到善趣、天界,如果再生到人的狀態,不管到哪裡,他是有慧者。學生婆羅門!這是導向有慧之道,即:往見沙門或婆羅門後詢問:『什麼是善?什麼是不善?什麼是有罪的?什麼是無罪的?什麼是應該實行的?什麼是不應該實行的?什麼是長時間都在做而對我有不利與苦的?什麼是長時間都在做而對我有利益與安樂的?』
  學生婆羅門!像這樣,導向短壽之道帶來短壽情況,導向長壽之道帶來長壽情況,導向多病之道帶來多病情況,導向少病之道帶來少病情況,導向醜陋之道帶來醜陋情況,導向端正之道帶來端正情況,導向無影響力之道帶來無影響力情況,導向有影響力之道帶來有影響力情況,導向貧窮之道帶來貧窮情況,導向大財富之道帶來大財富情況,導向卑賤出生之道帶來卑賤出生情況,導向高貴出生之道帶來高貴出生情況,導向劣慧之道帶來劣慧情況,導向有慧之道帶來有慧情況,學生婆羅門!眾生有自己的業,是業的繼承者、業為根源者、業的眷屬者、業的所依者,業分配眾生,即:卑劣與勝妙狀態。」
  當這麼說時,學生婆羅門蘇玻-杜鐵亞之子對世尊這麼說:
  「太偉大了,喬達摩先生!太偉大了,喬達摩先生!喬達摩先生!猶如能扶正顛倒的,能顯現被隱藏的,能告知迷途者的路,能在黑暗中持燈火:『有眼者看得見諸色』。同樣的,法被喬達摩尊師以種種法門說明,我歸依喬達摩尊師、法、比丘僧團,請喬達摩尊師記得我為優婆塞,從今天起終生歸依。」
  業分別小經第五終了。
MN.135/(5) Cūḷakammavibhaṅgasuttaṃ
   289. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane, anāthapiṇḍikassa ārāme. Atha kho subho māṇavo todeyyaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho subho māṇavo todeyyaputto bhagavantaṃ etadavoca–
   “Ko nu kho, bho gotama, hetu ko paccayo yena manussānaṃyeva sataṃ manussabhūtānaṃ dissanti hīnappaṇītatā? Dissanti hi, bho gotama, manussā appāyukā, dissanti dīghāyukā; dissanti bavhābādhā, dissanti appābādhā; dissanti dubbaṇṇā, dissanti vaṇṇavanto; dissanti appesakkhā, dissanti mahesakkhā; dissanti appabhogā, dissanti mahābhogā; dissanti nīcakulīnā, dissanti uccākulīnā; dissanti duppaññā, dissanti paññavanto Ko nu kho, bho gotama, hetu ko paccayo yena manussānaṃyeva sataṃ manussabhūtānaṃ dissanti hīnappaṇītatā”ti?
   “Kammassakā māṇava, sattā kammadāyādā kammayonī kammabandhū kammappaṭisaraṇā. Kammaṃ satte vibhajati yadidaṃ– hīnappaṇītatāyāti. Na kho ahaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājānāmi. Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ahaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājāneyyan”ti.
   290. “Tena hi, māṇava, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ, bho”ti kho subho māṇavo todeyyaputto bhagavato paccassosi. Bhagavā etadavoca–
   “Idha, māṇava, ekacco itthī vā puriso vā pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati appāyuko hoti. Appāyukasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ– pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu.
   “Idha pana, māṇava, ekacco itthī vā puriso vā pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati dīghāyuko hoti. Dīghāyukasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ– pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
   291. “Idha māṇava, ekacco itthī vā puriso vā sattānaṃ viheṭhakajātiko hoti, pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati bavhābādho hoti. Bavhābādhasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ– sattānaṃ viheṭhakajātiko hoti pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā.
   “Idha pana, māṇava, ekacco itthī vā puriso vā sattānaṃ aviheṭhakajātiko hoti pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati appābādho hoti. Appābādhasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ sattānaṃ aviheṭhakajātiko hoti pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā.
   292. “Idha, māṇava, ekacco itthī vā puriso vā kodhano hoti upāyāsabahulo. Appampi vutto samāno abhisajjati kuppati byāpajjati patiṭṭhīyati kopañca dosañca appaccayañca pātukaroti. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati dubbaṇṇo hoti. Dubbaṇṇasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ – kodhano hoti upāyāsabahulo; appampi vutto samāno abhisajjati kuppati byāpajjati patiṭṭhīyati kopañca dosañca appaccayañca pātukaroti.
   “Idha pana, māṇava, ekacco itthī vā puriso vā akkodhano hoti anupāyāsabahulo; bahumpi vutto samāno nābhisajjati na kuppati na byāpajjati na patiṭṭhīyati na kopañca dosañca appaccayañca pātukaroti. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati pāsādiko hoti. Pāsādikasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ– akkodhano hoti anupāyāsabahulo; bahumpi vutto samāno nābhisajjati na kuppati na byāpajjati na patiṭṭhīyati na kopañca dosañca appaccayañca pātukaroti.
   293. “Idha, māṇava, ekacco itthī vā puriso vā issāmanako hoti; paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṃ bandhati. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati appesakkho hoti. Appesakkhasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ– issāmanako hoti; paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṃ bandhati.
   “Idha pana, māṇava, ekacco itthī vā puriso vā anissāmanako hoti; paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṃ bandhati. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati mahesakkho hoti. Mahesakkhasaṃvattanikā esā, māṇava paṭipadā yadidaṃ– anissāmanako hoti; paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṃ bandhati.
   294. “Idha, māṇava, ekacco itthī vā puriso vā na dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati appabhogo hoti. Appabhogasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ na dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.
   “Idha pana, māṇava, ekacco itthī vā puriso vā dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati mahābhogo hoti. Mahābhogasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ – dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.
   295. “Idha, māṇava, ekacco itthī vā puriso vā thaddho hoti atimānī– abhivādetabbaṃ na abhivādeti, paccuṭṭhātabbaṃ na paccuṭṭheti, āsanārahassa na āsanaṃ deti, maggārahassa na maggaṃ deti, sakkātabbaṃ na sakkaroti, garukātabbaṃ na garukaroti, mānetabbaṃ na māneti, pūjetabbaṃ na pūjeti. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati nīcakulīno hoti. Nīcakulīnasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ– thaddho hoti atimānī; abhivādetabbaṃ na abhivādeti, paccuṭṭhātabbaṃ na paccuṭṭheti, āsanārahassa na āsanaṃ deti, maggārahassa na maggaṃ deti, sakkātabbaṃ na sakkaroti, garukātabbaṃ na garukaroti, mānetabbaṃ na māneti, pūjetabbaṃ na pūjeti.
   “Idha pana, māṇava, ekacco itthī vā puriso vā atthaddho hoti anatimānī; abhivādetabbaṃ abhivādeti, paccuṭṭhātabbaṃ paccuṭṭheti, āsanārahassa āsanaṃ deti, maggārahassa maggaṃ deti, sakkātabbaṃ sakkaroti, garukātabbaṃ garukaroti, mānetabbaṃ māneti, pūjetabbaṃ pūjeti. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati uccākulīno hoti. Uccākulīnasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ– atthaddho hoti anatimānī; abhivādetabbaṃ abhivādeti, paccuṭṭhātabbaṃ paccuṭṭheti, āsanārahassa āsanaṃ deti, maggārahassa maggaṃ deti, sakkātabbaṃ sakkaroti, garukātabbaṃ garukaroti, mānetabbaṃ māneti, pūjetabbaṃ pūjeti.
   296. “Idha, māṇava, ekacco itthī vā puriso vā samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā na paripucchitā hoti– ‘kiṃ, bhante, kusalaṃ, kiṃ akusalaṃ; kiṃ sāvajjaṃ, kiṃ anavajjaṃ; kiṃ sevitabbaṃ, kiṃ na sevitabbaṃ; kiṃ me karīyamānaṃ dīgharattaṃ ahitāya dukkhāya hoti, kiṃ vā pana me karīyamānaṃ dīgharattaṃ hitāya sukhāya hotī’ti? So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati duppañño hoti. Duppaññasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ– samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā na paripucchitā hoti– ‘kiṃ, bhante, kusalaṃ, kiṃ akusalaṃ; kiṃ sāvajjaṃ, kiṃ anavajjaṃ; kiṃ sevitabbaṃ, kiṃ na sevitabbaṃ kiṃ me karīyamānaṃ dīgharattaṃ ahitāya dukkhāya hoti, kiṃ vā pana me karīyamānaṃ dīgharattaṃ hitāya sukhāya hotī’”ti?
   “Idha pana, māṇava, ekacco itthī vā puriso vā samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā paripucchitā hoti – ‘kiṃ, bhante, kusalaṃ, kiṃ akusalaṃ; kiṃ sāvajjaṃ, kiṃ anavajjaṃ; kiṃ sevitabbaṃ, kiṃ na sevitabbaṃ; kiṃ me karīyamānaṃ dīgharattaṃ ahitāya dukkhāya hoti, kiṃ vā pana me karīyamānaṃ dīgharattaṃ hitāya sukhāya hotī’ti? So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati mahāpañño hoti. Mahāpaññasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ– samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā paripucchitā hoti– ‘kiṃ, bhante, kusalaṃ, kiṃ akusalaṃ; kiṃ sāvajjaṃ, kiṃ anavajjaṃ; kiṃ sevitabbaṃ kiṃ na sevitabbaṃ; kiṃ me karīyamānaṃ dīgharattaṃ ahitāya dukkhāya hoti, kiṃ vā pana me karīyamānaṃ dīgharattaṃ hitāya sukhāya hotī’”ti?
   297. “Iti kho, māṇava, appāyukasaṃvattanikā paṭipadā appāyukattaṃ upaneti, dīghāyukasaṃvattanikā paṭipadā dīghāyukattaṃ upaneti; bavhābādhasaṃvattanikā paṭipadā bavhābādhattaṃ upaneti, appābādhasaṃvattanikā paṭipadā appābādhattaṃ upaneti; dubbaṇṇasaṃvattanikā paṭipadā dubbaṇṇattaṃ upaneti, pāsādikasaṃvattanikā paṭipadā pāsādikattaṃ upaneti; appesakkhasaṃvattanikā paṭipadā appesakkhattaṃ upaneti, mahesakkhasaṃvattanikā paṭipadā mahesakkhattaṃ upaneti; appabhogasaṃvattanikā paṭipadā appabhogattaṃ upaneti, mahābhogasaṃvattanikā paṭipadā mahābhogattaṃ upaneti; nīcakulīnasaṃvattanikā paṭipadā nīcakulīnattaṃ upaneti, uccākulīnasaṃvattanikā paṭipadā uccākulīnattaṃ upaneti; duppaññasaṃvattanikā paṭipadā duppaññattaṃ upaneti, mahāpaññasaṃvattanikā paṭipadā mahāpaññattaṃ upaneti. Kammassakā, māṇava, sattā kammadāyādā kammayonī kammabandhū kammappaṭisaraṇā. Kammaṃ satte vibhajati yadidaṃ– hīnappaṇītatāyā”ti.
   Evaṃ vutte, subho māṇavo todeyyaputto bhagavantaṃ etadavoca– “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya– ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
   Cūḷakammavibhaṅgasuttaṃ niṭṭhitaṃ pañcamaṃ.
漢巴經文比對(莊春江作):
  「業處(MA.170)」,南傳作「業分配眾生」(Kammaṃ satte vibhajati),智髻比丘長老英譯為「那是行為區別生命」(It is action that distinguishes beings)。
  「受此業(MA.170)」,南傳作「這麼承擔了」(evaṃ samādinnena),智髻比丘長老英譯為「承擔這樣的行為」(undertaking such action)。「承擔了」(samādinnena),另譯為「已受持的;已正持的」。
  「作具足已(MA.170)」,南傳作「這麼完成了」(evaṃ samattena),智髻比丘長老英譯為「完成這樣的行為」(performing such action)。
  「可與道不與道(MA.170)」,南傳作「對值得讓路者不讓路」(maggārahassa na maggaṃ deti,直譯為「對值得被給路者不給與路」),智髻比丘長老英譯為「不讓路給應該讓路者」(does not make way for one for whom he should make way)。