經號:   
   (SN.42.6 更新)
相應部42相應6經/刀師之子經(聚落主相應/處篇/如來記說)(莊春江譯)
  有一次世尊住在那爛陀賣衣者的芒果園中。
  那時,村長刀師之子去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,村長刀師之子對世尊這麼說:
  「大德!持長口水瓶的、戴水草花環的、入水洗浴的、拜火的西部地方婆羅門們,他們使已死的死者離開教導進入天界,大德!但世尊阿羅漢遍正覺者能夠像那樣作而使全世界[的人]以身體的崩解,死後會往生到善趣、天界嗎?」
  「那樣的話,村長!就這情況我要反問你,就依你認為妥當的回答我。
  村長!你怎麼想:這裡,如果男子是殺生者、未給予而取者、邪淫者、妄語者、離間語者、粗惡語者、雜穢語者、貪婪者、有瞋害心者、邪見者,一大群人會合後對他祈願、讚頌,合掌繞行[而說]:『令這位男子以身體的崩解,死後往生到善趣、天界。』村長!你怎麼想:那位男子是否因一大群人的祈願、讚頌、合掌繞行而以身體的崩解,死後會往生到善趣、天界嗎?」
  「不,大德!」
  「村長!猶如男子如果往深湖中投入大石頭,一大群人會合後對它祈願、讚頌,合掌繞行[而說]:『親愛的石頭!浮起來!親愛的石頭!浮出來!親愛的石頭!浮到陸地來!』村長!你怎麼想:那塊大石頭是否因一大群人的祈願、讚頌、合掌繞行而會浮起來、浮出來、浮到陸地來嗎?」
  「不,大德!」
  「同樣的,村長!那位男子是殺生者、未給予而取者、邪淫者、妄語者、離間語者、粗惡語者、雜穢語者、貪婪者、有瞋害心者、邪見者,即使一大群人會合後對他祈願、讚頌,合掌繞行[而說]:『令這位男子以身體的崩解,死後往生到善趣、天界。』而那位男子以身體的崩解,死後往生到苦界惡趣下界、地獄。
  村長!你怎麼想:這裡,如果男子是離殺生者、離未給予而取者、離邪淫者、離妄語者、離離間語者、離粗惡語者、離雜穢語者、不貪婪者、無瞋害心者、正見者,一大群人會合後對他祈願、讚頌,合掌繞行[而說]:『令這位男子以身體的崩解,死後往生到苦界、惡趣、下界、地獄!』村長!你怎麼想:那位男子是否因一大群人的祈願、讚頌、合掌繞行而以身體的崩解,死後會往生到苦界、惡趣、下界、地獄嗎?」
  「不,大德!」
  「村長!猶如男子投酥陶瓶或油陶瓶入深水池後如果破裂,在那裡,所有碎片與破片會走向下降,而酥或油會走向上昇,而一大群人會合後對它祈願、讚頌,合掌繞行[而說]:『親愛的酥與油!沈下去!親愛的酥與油!沈沒!親愛的酥與油!朝下走!』村長!你怎麼想:那酥與油是否因一大群人的祈願、讚頌、合掌繞行而會沈下去、沈沒、朝下走嗎?」
  「不,大德!」
  「同樣的,村長!那位男子是離殺生者、離未給予而取者、離邪淫者、離妄語者、離離間語者、離粗惡語者、離雜穢語者、不貪婪者、無瞋害心者、正見者,即使一大群人會合後對他祈願、讚頌,合掌繞行[而說]:『令這位男子以身體的崩解,死後往生到苦界、惡趣、下界、地獄!』而那位男子以身體的崩解,死後往生到善趣、天界。」
  當這麼說時,村長刀師之子對世尊這麼說:
  「太偉大了,大德!……(中略)從今天起終生歸依。」
SN.42.6. Asibandhakaputtasuttaṃ
   358. Ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. Atha kho asibandhakaputto gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho asibandhakaputto gāmaṇi bhagavantaṃ etadavoca– “brāhmaṇā, bhante, pacchā bhūmakā kāmaṇḍalukā sevālamālikā udakorohakā aggiparicārakā. Te mataṃ kālaṅkataṃ uyyāpenti nāma saññāpenti nāma saggaṃ nāma okkāmenti. Bhagavā pana, bhante, arahaṃ sammāsambuddho pahoti tathā kātuṃ yathā sabbo loko kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyā”ti? “Tena hi, gāmaṇi, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsī”ti.
   “Taṃ kiṃ maññasi, gāmaṇi, idhassa puriso pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko. Tamenaṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya– ‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatū’ti. Taṃ kiṃ maññasi, gāmaṇi api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyā”ti? “No hetaṃ, bhante”.
   “Seyyathāpi, gāmaṇi, puriso mahatiṃ puthusilaṃ gambhīre udakarahade pakkhipeyya. Tamenaṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya– ‘ummujja, bho puthusile, uplava, bho puthusile thalamuplava, bho puthusile’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu sā puthusilā mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā ummujjeyya vā uplaveyya vā thalaṃ vā uplaveyyā”ti? “No hetaṃ, bhante”. “Evameva kho, gāmaṇi, yo so puriso pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko. Kiñcāpi taṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya– ‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatū’”ti, atha kho so puriso kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.
   “Taṃ kiṃ maññasi, gāmaṇi, idhassa puriso pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhiko. Tamenaṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya– ‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatū’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyā”ti? “No hetaṃ, bhante”.
   “Seyyathāpi, gāmaṇi, puriso sappikumbhaṃ vā telakumbhaṃ vā gambhīre udakarahade ogāhetvā bhindeyya. Tatra yāssa sakkharā vā kaṭhalā vā sā adhogāmī assa; yañca khvassa tatra sappi vā telaṃ vā taṃ uddhaṃ gāmi assa. Tamenaṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya– ‘osīda, bho sappitela, saṃsīda bho sappitela, adho gaccha, bho sappitelā’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu taṃ sappitelaṃ mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā osīdeyya vā saṃsīdeyya vā adho vā gaccheyyā”ti? “No hetaṃ, bhante”. “Evameva kho, gāmaṇi, yo so puriso pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato samphappalāpā paṭivirato, anabhijjhālu, abyāpannacitto, sammādiṭṭhiko, kiñcāpi taṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya– ‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatū’ti, atha kho so puriso kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyā”ti. Evaṃ vutte, asibandhakaputto gāmaṇi bhagavantaṃ etadavoca– “abhikkantaṃ, bhante …pe… ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Chaṭṭhaṃ.
漢巴經文比對(莊春江作):
  「使已死的死者離開」(mataṃ kālaṅkataṃ uyyāpenti nāma),菩提比丘長老英譯為「被說成引導死人向上」(are said to direct a dead person upwards)。按:《顯揚真義》以「使向上行去(存續;生存)」(pari yāpenti)解說「離開」,亦即下一句經文說的「進入天界(梵天世界)」。
  「教導」(saññāpenti nāma),菩提比丘長老英譯為「引導他方向」(to guide him along)。按:《顯揚真義》以「使正確地知道」(sammā ñāpenti)解說。