經號:   
   (中部135經 更新)
中部135經/業的分別小經(分別品[14])(莊春江譯)[MA.170]
  被我這麼聽聞
  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,與世尊一起互相問候。交換應該被互相問候的友好交談後,在一旁坐下。在一旁坐下的學生婆羅門蘇玻-杜鐵亞之子對世尊說這個:
  「喬達摩尊師!什麼因、什麼,以那個,成為人的、生為人的下劣勝妙情況被看見?喬達摩尊師!因為,少壽命的人們被看見,長壽命的人們被看見,多病的人們被看見,少病的人們被看見,醜陋的人們被看見,有美貌的人們被看見,少影響力的人們被看見,大影響力的人們被看見,少財富的人們被看見,大財富的人們被看見,卑賤家系的人們被看見,高貴家系的人們被看見,劣慧的人們被看見,有慧的人們被看見,喬達摩尊師!什麼因、什麼緣,以那個,成為人的、生為人的下劣勝妙情況被看見?」
  「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、業的所依處,業區分(分別)眾生,即:下劣勝妙情況。」
  「我對這個被喬達摩尊師簡要地說的、未詳細地解析的義理,不詳細地了知義理,請喬達摩尊師為我教導像這樣的法,如成為,我能對這個被喬達摩尊師簡要地說的、未詳細地解析的義理,詳細地了知義理,那就好了!」(289)
  「學生婆羅門!那樣的話,你要聽!你要好好作意!我將說。」
  「是的,尊師!」學生婆羅門蘇玻-杜鐵亞之子回答世尊。
  世尊說這個:
  「學生婆羅門!這裡,某一類女子或男子成為殺生者、兇暴者、血手者、執著殺戮者、在活的生命類上不來到同情者,他以這麼完成的以這麼受持的那個業,以身體的崩解,死後往生苦界惡趣下界、地獄。如果以身體的崩解,死後沒往生苦界、惡趣、下界、地獄,如果返回人的狀態,不管再生到哪裡都成為少壽命者。學生婆羅門!這是轉起少壽命的道跡,即:成為殺生者、兇暴者、血手者、執著殺戮者、對活的生命類不同情者。
  學生婆羅門!又,這裡,某一類女子或男子捨斷殺生後,成為離殺生者,住於放下棍棒的、放下刀的、有羞恥的、來到同情的、一切活的生命類有憐愍的,他以這麼完成的、以這麼受持的那個業,以身體的崩解,死後往生善趣、天界。如果以身體的崩解,死後沒往生善趣、天界,如果返回人的狀態,不管再生到哪裡都成為長壽命者。學生婆羅門!這是轉起長壽命的道跡,即:捨斷殺生後,成為離殺生者,住於放下棍棒的、放下刀的、有羞恥的、來到同情的、一切活的生命類有憐愍的。(290)
  學生婆羅門!這裡,某一類女子或男子成為以拳頭,或以土塊,或以棍棒,或以刀劍對眾生傷害之類者,他以這麼完成的、以這麼受持的那個業,以身體的崩解,死後往生苦界、惡趣、下界、地獄。如果以身體的崩解,死後沒往生苦界、惡趣、下界、地獄,如果返回人的狀態,不管再生到哪裡都成為多病者。學生婆羅門!這是轉起多病的道跡,即:成為以拳頭,或以土塊,或以棍棒,或以刀劍對眾生傷害之類者。
  學生婆羅門!又,這裡,某一類女子或男子成為不以拳頭,或以土塊,或以棍棒,或以刀劍對眾生傷害之類者,他以這麼完成的、以這麼受持的那個業,以身體的崩解,死後往生善趣、天界。如果以身體的崩解,死後沒往生善趣、天界,如果返回人的狀態,不管再生到哪裡都成為少病者。學生婆羅門!這是轉起少病的道跡,即:成為不以拳頭,或以土塊,或以棍棒,或以刀劍對眾生傷害之類者。(291)
  學生婆羅門!這裡,某一類女子或男子是易憤怒者、經常絕望者,即使當被少量說時,生氣、發怒、瞋害、反抗,顯露憤怒、瞋恚、不滿,他以這麼完成的、以這麼受持的那個業,以身體的崩解,死後往生苦界、惡趣、下界、地獄。如果以身體的崩解,死後沒往生苦界、惡趣、下界、地獄,如果返回人的狀態,不管再生到哪裡都成為醜陋者。學生婆羅門!這是轉起醜陋的道跡,即:是易憤怒者、經常絕望者,即使當被少量說時,生氣、發怒、惱害、反抗,顯露憤怒、瞋恚、不滿。
  學生婆羅門!又,這裡,某一類女子或男子是不易憤怒者、不經常絕望者,即使當被多說時,也不生氣,不發怒、不惱害、不反抗,不顯露憤怒、瞋恚、不滿,他以這麼完成的、以這麼受持的那個業,以身體的崩解,死後往生善趣、天界。如果以身體的崩解,死後沒往生善趣、天界,如果返回人的狀態,不管再生到哪裡都成為端正者。學生婆羅門!這是轉起端正的道跡,即:是不易憤怒者、不經常絕望者,即使當被多說時,也不生氣,不發怒、不惱害、不反抗,不顯露憤怒、瞋恚、不滿。(292)
  學生婆羅門!這裡,某一類女子或男子成為嫉妒者,在他人的利得、恭敬、尊重、尊敬、禮拜、供養上羨慕、憤慨、嫉妒,他以這麼完成的、以這麼受持的那個業,以身體的崩解,死後往生苦界、惡趣、下界、地獄。如果以身體的崩解,死後沒往生苦界、惡趣、下界、地獄,如果返回人的狀態,不管再生到哪裡都成為少影響力者。學生婆羅門!這是轉起少影響力的道跡,即:成為嫉妒者,在他人的利得、恭敬、尊重、尊敬、禮拜、供養上羨慕、憤慨,懷嫉妒。
  學生婆羅門!又,這裡,某一類女子或男子成為不嫉妒者,在他人的利得、恭敬、尊重、尊敬、禮拜、供養上不羨慕、不憤慨,不懷嫉妒,他以這麼完成的、以這麼受持的那個業,以身體的崩解,死後往生善趣、天界。如果以身體的崩解,死後沒往生善趣、天界,如果返回人的狀態,不管再生到哪裡都成為大影響力者。學生婆羅門!這是轉起大影響力的道跡,即:成為不嫉妒者,在他人的利得、恭敬、尊重、尊敬、禮拜、供養上不羨慕、不憤慨,不懷嫉妒。(293)
  學生婆羅門!這裡,某一類女子或男子對沙門婆羅門成為食物、飲料、衣服、交通工具、花環、香料、塗油、臥床、房舍、燈燭的不施與者,他以這麼完成的、以這麼受持的那個業,以身體的崩解,死後往生苦界、惡趣、下界、地獄。如果以身體的崩解,死後沒往生苦界、惡趣、下界、地獄,如果返回人的狀態,不管再生到哪裡都成為少財富者。學生婆羅門!這是轉起少財富的道跡,即:對沙門或婆羅門成為食物、飲料、衣服、交通工具、花環、香料、塗油、臥床、房舍、燈燭的不施與者。
  學生婆羅門!又,這裡,某一類女子或男子對沙門或婆羅門成為食物、飲料、衣服、交通工具、花環、香料、塗油、臥床、房舍、燈燭的施與者,他以這麼完成的、以這麼受持的那個業,以身體的崩解,死後往生善趣、天界。如果以身體的崩解,死後沒往生善趣、天界,如果返回人的狀態,不管再生到哪裡都成為大財富者。學生婆羅門!這是轉起大財富的道跡,即:對沙門或婆羅門成為食物、飲料、衣服、交通工具、花環、香料、塗油、臥床、房舍、燈燭的施與者。(294)
  學生婆羅門!這裡,某一類女子或男子成為剛愎者、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、對應得座位者不給與座位、對應得路者不給與路、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,他以這麼完成的、以這麼受持的那個業,以身體的崩解,死後往生苦界、惡趣、下界、地獄。如果以身體的崩解,死後沒往生苦界、惡趣、下界、地獄,如果返回人的狀態,不管再生到哪裡都成為卑賤家系者。學生婆羅門!這是轉起卑賤家系的道跡,即:成為剛愎者、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、對應得座位者不給與座位、對應得路者不給與路、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。
  學生婆羅門!又,這裡,某一類女子或男子成為非剛愎者、非極慢者:問訊應該被問訊者、起立迎接應該被起立迎接者、對應得座位者給與座位、對應得路者給與路、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,他以這麼完成的、以這麼受持的那個業,以身體的崩解,死後往生善趣、天界。如果以身體的崩解,死後沒往生善趣、天界,如果返回人的狀態,不管再生到哪裡都成為高貴家系者。學生婆羅門!這是轉起高貴家系的道跡,即:成為非剛愎者、非極慢者:問訊應該被問訊者、起立迎接應該被起立迎接者、對應得座位者給與座位、對應得路者給與路、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。(295)
  學生婆羅門!這裡,某一類女子或男子不往見沙門或婆羅門後詢問:『什麼是善的?什麼是不善的?什麼是有罪的?什麼是無罪的?什麼是應該被實行的?什麼是不應該被實行的?當什麼被做時對我有長久的不利、苦?又或,當什麼被做時對我有長久的利益、安樂?』他以這麼完成的、以這麼受持的那個業,以身體的崩解,死後往生苦界、惡趣、下界、地獄。如果以身體的崩解,死後沒往生苦界、惡趣、下界、地獄,如果返回人的狀態,不管再生到哪裡都成為劣慧者。學生婆羅門!這是轉起劣慧的道跡,即:不往見沙門或婆羅門後詢問:『什麼成為善?什麼成為不善?什麼成為有罪的?什麼成為無罪的?什麼成為應該被實行的?什麼成為不應該被實行的?當什麼被做時對我有長久的不利、苦?又或,當什麼被做時對我有長久的利益、安樂?』
  學生婆羅門!又,這裡,某一類女子或男子往見沙門或婆羅門後詢問:『什麼成為善?什麼成為不善?什麼成為有罪的?什麼成為無罪的?什麼成為應該被實行的?什麼成為不應該被實行的?當什麼被做時對我有長久的不利、苦?又或,當什麼被做時對我有長久的利益、安樂?』他以這麼完成的、以這麼受持的那個業,以身體的崩解,死後往生善趣、天界。如果以身體的崩解,死後沒往生善趣、天界,如果返回人的狀態,不管再生到哪裡都成為有慧者。學生婆羅門!這是轉起有慧的道跡,即:往見沙門或婆羅門後詢問:『什麼成為善?什麼成為不善?什麼成為有罪的?什麼成為無罪的?什麼成為應該被實行的?什麼成為不應該被實行的?當什麼被做時對我有長久的不利、苦?又或,當什麼被做時對我有長久的利益、安樂?』(296)
  學生婆羅門!像這樣,轉起少壽命的道跡帶來少壽命情況,轉起長壽命的道跡帶來長壽命情況,轉起多病的道跡帶來多病情況,轉起少病的道跡帶來少病情況,轉起醜陋的道跡帶來醜陋情況,轉起端正的道跡帶來端正情況,轉起少影響力的道跡帶來少影響力情況,轉起大影響力的道跡帶來大影響力情況,轉起少財富的道跡帶來少財富情況,轉起大財富的道跡帶來大財富情況,轉起卑賤家系的道跡帶來卑賤家系情況,轉起高貴家系的道跡帶來高貴家系情況,轉起劣慧的道跡帶來劣慧情況,轉起有慧的道跡帶來有慧情況,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、業的所依處,業區分眾生,即:下劣勝妙情況。」
  在這麼說時,學生婆羅門蘇玻-杜鐵亞之子對世尊說這個:
  「太偉大了,喬達摩尊師!太偉大了,喬達摩尊師!喬達摩尊師!猶如扶正顛倒的,或揭開隱藏的,或告知迷路者的道路,或在黑暗中持燈火:『有眼者們看見諸色。』同樣的,法被喬達摩尊師以種種法門說明。這個我歸依喬達摩尊師、法、比丘僧團,請喬達摩尊師記得我為優婆塞,從今天起已終生歸依。」(297)
  業的分別小經第五終了。
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「業區分(分別)眾生」(Kammaṃ satte vibhajati),智髻比丘長老英譯為「那成為行為區別生命」(It is action that distinguishes beings)。
  「受此業(MA.170)」,南傳作「以這麼受持的」(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;已正持;已取」,《破斥猶豫》以「已取(拿起)、已執取」(gahitena parāmaṭṭhena)解說。
  「作具足已(MA.170)」,南傳作「以這麼完成的」(evaṃ samattena),智髻比丘長老英譯為「完成這樣的行為」(performing such action)。按:《破斥猶豫》以「已完成」(paripuṇṇena)解說。
  「可與道不與道(MA.170)」,南傳作「對應得路者不給與路」(maggārahassa na maggaṃ deti),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)。