北傳:雜阿含1047經 南傳:增支部10集217經 關涉主題:(略) (更新)
雜阿含1047經[正聞本13386經/佛光本1035經](業報相應/道品誦/如來記說)(莊春江標點)
  如是我聞
  一時住舍衛國祇樹給孤獨園。
  爾時,世尊告諸比丘
  「有惡業因、惡心因、惡見因,如是,眾生身壞命終必墮惡趣泥犁中。譬如:圓珠擲著空中,落地流轉,不一處住,如是,惡業因、惡心因、惡見因,身壞命終必墮地獄中無住處。
  云何為惡業?謂:殺生、……乃至綺語,如上廣說,是名惡業。
  云何惡心?謂:貪、恚心,如上廣說,是名惡心。
  云何惡見?謂:邪顛倒,如上廣說,是名惡見。
  是名惡業因、惡心因、惡見因,身壞命終必生惡趣、泥犁中。
  善業因、善心因、善見因,身壞命終必生善趣天上。
  婆羅門!云何為善業?謂:離殺生、不樂殺生、……乃至不綺語,是名善業。
  云何善心?謂:不貪、不恚,是名心善。
  云何為{見善}[善見]?謂:正見,不顛倒:……乃至見不受後有,是名見善。
  是名業善因、心善因、見善因,身壞命終得生天上。譬如:四方摩尼珠,擲著空中,隨墮則安,如是,彼三善因所在受生,隨處則安。」
  佛說{如}是經已,諸比丘聞佛所說,歡喜奉行。

增支部10集217經/思經第一(莊春江譯)
  「比丘們!我不說,已作已累積的故意業未感受[其報]而有終結,且那[終結]會在當生中,或在來生中,或在後續之生中。但,比丘們!我[也]不說,已作已累積的故意業未感受[其報]而得到苦的結束
  比丘們!在那裡,從不善思而有生起苦的與苦果報之三種污染與惡意的身業;從不善思而有生起苦的與苦果報之四種污染與惡意的語業;從不善思而有生起苦的與苦果報之三種污染與惡意的意業
  而,比丘們!如何從不善思而有生起苦的與苦果報之三種污染與惡意的身業呢?
  比丘們!這裡,某人是殺生者、兇暴者、血手者、執意殺害者、對一切活的生物不同情者。
  他是未給予而取者:他到村落或到林野,未給予而拿走那些他人的其它財產與資具而被稱為偷盜。
  他是邪淫者:他與那些被母親守護、[被父親守護、被兄弟守護、被姊妹守護、被親族守護、被氏族守護、被法守護、有夫、有懲罰保護、]乃至被套過花環(已訂婚)那樣的[女子]性交。
  比丘們!這樣,從不善思而有生起苦的與苦果報之三種污染與惡意的身業。
  比丘們!如何從不善思而有生起苦的與苦果報之四種污染與惡意的語業呢?
  比丘們!這裡,某人是妄語者:他到會堂,或到集會處,或到親族中,或到團體中,或到王宮中,被帶來作為證人詢問:『喂!來!男子!請說你所知道的。』他不知道的說:『我知道。』或者,他知道的說:『我不知道。』他沒看見的說:『我看見。』或者,他看見的說:『我沒看見。』像這樣,他以自己之因,或他人之因,或些少誘惑物之因而有故意虛妄的言說。
  他是離間語者:他從這裡聽到後,為了對這些人離間而在那裡說,或者,他從那裡聽到後,為了對那些人離間而在這裡說,像這樣,他是和合的破壞者、分裂的散播者、樂於不和合者、愛好不和合者、喜歡不和合者、作不和合之言說者。
  他是粗惡語者,他說這樣的話:粗暴語的、粗澀的、對他人尖銳的、叱責他人的、對周遭憤怒的、不導向入定的。
  他是雜穢語者:他是不適當時機之說者、非事實之說者、無益處之說者,不如法之說者、不如律之說者,他以不適當時機說無價值、無理由、無節制、不具有利益的話。
  比丘們!這樣,從不善思而有生起苦的與苦果報之四種污染與惡意的語業。
  比丘們!如何從不善思而有生起苦的與苦果報之三種污染與惡意的意業呢?
  比丘們!這裡,某人是貪婪者:他貪求那些他人的其它財產與資具:『啊!但願凡他的都是我的。』
  他是有瞋害心者,有憎惡之意向者:『願這些眾生被殺害、或被俘虜、或被消滅、或被滅亡、或不存在!』
  他是邪見者,有顛倒見:『無布施,[無供養,無供物,無善作的、惡作的業之果與報,無此世,無他世,無母,無父,無化生眾生,]在世間中無正行的、正行道的沙門、婆羅門以證智自作證後而宣說此世、他世。』
  比丘們!這樣,從不善思而有生起苦的與苦果報之三種污染與惡意的意業。
  比丘們!因從三種不善思的污染與惡意身業,眾生以身體的崩解,死後往生到苦界、惡趣、下界、地獄,或者,因從四種不善思的污染與惡意語業,眾生以身體的崩解,死後往生到苦界、惡趣、下界、地獄,或者,因從三種不善思的污染與惡意意業,眾生以身體的崩解,死後往生到苦界、惡趣、下界、地獄。
  比丘們!猶如無缺點的骰子被向上擲,會就落地處很穩固地停住。同樣的,比丘們!因為從三種不善思的污染與惡意身業,眾生以身體的崩解,死後往生到苦界、惡趣、下界、地獄,或者,因為從四種不善思的污染與惡意語業,眾生以身體的崩解,死後往生到苦界、惡趣、下界、地獄,或者,因為從三種不善思的污染與惡意意業,眾生以身體的崩解,死後往生到苦界、惡趣、下界、地獄。
  比丘們!我不說,已作已累積的故意業未感受[其報]而有終結,且那[終結]會在當生中,或在來生中,或在後續之生中。但,比丘們!我[也]不說,已作已累積的故意業未感受[其報]而得到苦的結束。
  比丘們!在那裡,從善思而有生起樂的與樂果報之三種成功的身業;從善思而有生起樂的與樂果報之四種成功的語業;從善思而有生起樂的與樂果報之三種成功的意業。
  而,比丘們!如何從善思而有生起樂的與樂果報之三種成功的身業呢?
  比丘們!這裡,某人捨斷殺生後,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、對一切活的生物同情的。{……(中略)}
  他捨斷未給予而取後,是離未給予而取者:他到村落或到林野,不未給予而拿走那些他人的其它財產與資具而被稱為偷盜。
  他捨斷邪淫後,是離邪淫者:他不與那些被母親守護、……(中略)乃至被套過花環(已訂婚)那樣的[女子]性交。
  比丘們!這樣,從善思而有生起樂的與樂果報之三種成功的身業。
  比丘們!如何從善思而有生起樂的與樂果報之四種成功的語業呢?
  比丘們!這裡,某人捨斷妄語後,是離妄語者:他到會堂,或到會議中,或到親族中,或到團體中,或到王宮中,被帶來作為證人詢問:『喂!來!男子!請說你所知道的。』他不知道的說:『我不知道。』或者,他知道的說:『我知道。』他沒看見的說:『我沒看見。』或者,他看見的說:『我看見。』像這樣,他不以自己之因,或他人之因,或些少誘惑物之因故意說謊。
  他捨斷離間語後,是離離間語者:他從這裡聽到後,不為了對這些人離間而在那裡說,或者,他從那裡聽到後,不為了對那些人離間而在這裡說,像這樣,他是分裂的調解者、和諧的散播者、樂於和合者、愛好和合者、喜歡和合者、作和合之言說者。
  他捨斷粗惡語後,是離粗惡語者,凡那柔和的、悅耳的、可愛的、動心的、優雅的、眾人所愛的、眾人可意的言語,像這樣言語被他說。
  他捨斷雜穢語後,是離雜穢語者:他是適當時機之說者、事實之說者、有益處之說者,如法之說者、如律之說者;他以適當時機說有價值、有理由、有節制、具有利益的言語。
  比丘們!這樣,從善思而有生起樂的與樂果報之四種成功的語業。
  比丘們!如何從善思而有生起樂的與樂果報之三種成功的意業呢?
  比丘們!這裡,某人是不貪婪者:他不貪求他人的其它財產與資具:『啊!但願凡他的都是我的。』
  他是無瞋害心者,無憎惡之意向:『願這些眾生無怨、無惱害、無苦惱,願他們自己持續安樂!』
  他是正見者,無顛倒見:『有布施,有供養,……(中略)在世間中有正行的、正行道的沙門、婆羅門以證智自作證後而宣說此世、他世。』
  比丘們!這樣,從善思而有生起樂的與樂果報之三種成功的意業。
  比丘們!因為從三種善思的成功身業,眾生以身體的崩解,死後往生到善趣、天界,或者,因為從四種善思的成功語業,眾生以身體的崩解,死後往生到善趣、天界,或者,因為從三種善思的成功意業,眾生以身體的崩解,死後往生到善趣、天界。
  比丘們!猶如無缺點的骰子被向上擲,會就落地處很穩固地停住。同樣的,比丘們!因為從三種善思的成功身業,眾生以身體的崩解,死後往生到善趣、天界,或者,因為從四種善思的成功語業,眾生以身體的崩解,死後往生到善趣、天界,或者,因為從三種善思的成功意業,眾生以身體的崩解,死後往生到善趣、天界。
  比丘們!我不說,已作已累積的故意業未感受[其報]而有終結,且那[終結]會在當生中,或在來生中,或在後續之生中。但,比丘們!我[也]不說,已作已累積的故意業未感受[其報]而得到苦的結束。」

巴利語經文(台灣嘉義法雨道場流通的word版本)
AN.10.217(另版AN.10.207)/ 7. Paṭhamasañcetanikasuttaṃ
   217. “Nāhaṃ bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā byantībhāvaṃ vadāmi. Tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye. Na tvevāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā dukkhassantakiriyaṃ vadāmi.
   “Tatra, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti; catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti; tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.
   “Kathañca, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti? Idha, bhikkhave, ekacco pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno sabbapāṇabhūtesu.
   “Adinnādāyī hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā, taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti.
   “Kāmesumicchācārī hoti. Yā tā māturakkhitā …pe… antamaso mālāguḷaparikkhittāpi tathārūpāsu cārittaṃ āpajjitā hoti. Evaṃ kho, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.
   “Kathañca, bhikkhave, catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti? Idha bhikkhave, ekacco musāvādī hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti, so ajānaṃ vā āha ‘jānāmī’ti, jānaṃ vā āha ‘na jānāmī’ti, apassaṃ vā āha ‘passāmī’ti, passaṃ vā āha ‘na passāmī’ti, iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.
   “Pisuṇavāco hoti. Ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti samaggānaṃ vā bhettā bhinnānaṃ vā anuppadātā vaggārāmo vaggarato vagganandī, vaggakaraṇiṃ vācaṃ bhāsitā hoti.
   “Pharusavāco hoti. Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā. Asamādhisaṃvattanikā, tathārūpiṃ vācaṃ bhāsitā hoti.
   “Samphappalāpī hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṃ vācaṃ bhāsitā hoti akālena anapadesaṃ apariyantavatiṃ anatthasaṃhitaṃ. Evaṃ kho, bhikkhave, catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.
   “Kathañca bhikkhave, tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti? Idha, bhikkhave, ekacco abhijjhālu hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ, taṃ abhijjhātā hoti– ‘aho vata, yaṃ parassa taṃ mama assā’ti.
   “Byāpannacitto hoti paduṭṭhamanasaṅkappo– ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti.
   Micchādiṭṭhiko hoti viparītadassano– ‘natthi dinnaṃ …pe. ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Evaṃ kho, bhikkhave, tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.
   “Tividha kāyakammantasandosabyāpatti akusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti; catubbidhavacīkammantasandosabyāpatti akusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti; tividhamanokammantasandosabyāpatti akusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.
   “Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṃkhitto yena yeneva patiṭṭhāti suppatiṭṭhitaṃyeva patiṭṭhāti evamevaṃ kho, bhikkhave, tividhakāyakammantasandosabyāpatti akusalasañcetanikāhetu vā sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti; catubbidhavacīkammantasandosabyāpatti akusalasañcetanikāhetu vā sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti; tividhamanokammantasandosabyāpatti akusalasañcetanikāhetu vā sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantīti.
   “Nāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā byantībhāvaṃ vadāmi, tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye. Na tvevāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā dukkhassantakiriyaṃ vadāmi.
   “Tatra, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti; catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti; tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.
   “Kathañca bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti? Idha, bhikkhave, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati …pe…
   “Adinnādānaṃ pahāya, adinnādānā paṭivirato hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā, na taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti.
   “Kāmesumicchācāraṃ pahāya, kāmesumicchācārā paṭivirato hoti. Yā tā māturakkhitā …pe… antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṃ āpajjitā hoti. Evaṃ kho, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.
   “Kathañca, bhikkhave, catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti? Idha, bhikkhave, ekacco musāvādaṃ pahāya musāvādā paṭivirato hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti, so ajānaṃ vā āha ‘na jānāmī’ti, jānaṃ vā āha ‘jānāmī’ti, apassaṃ vā āha ‘na passāmī’ti, passaṃ vā āha ‘passāmī’ti, iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.
   “Pisuṇaṃ vācaṃ pahāya, pisuṇāya vācāya paṭivirato hoti– na ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandiṃ, samaggakaraṇiṃ vācaṃ bhāsitā hoti.
   “Pharusaṃ vācaṃ pahāya, pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā hoti.
   “Samphappalāpaṃ pahāya, samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Evaṃ kho, bhikkhave, catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.
   “Kathañca, bhikkhave, tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti? Idha, bhikkhave, ekacco anabhijjhālu hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ anabhijjhātā hoti– ‘aho vata, yaṃ parassa taṃ mamassā’ti.
   “Abyāpannacitto hoti appaduṭṭhamanasaṅkappo– ‘ime sattā averā hontu abyāpajjā anīghā, sukhī attānaṃ pariharantū’ti.
   “Sammādiṭṭhiko hoti aviparītadassano– ‘atthi dinnaṃ, atthi yiṭṭhaṃ …pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Evaṃ kho, bhikkhave, tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.
   “Tividhakāyakammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti; catubbidhavacīkammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti; tividhamanokammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.
   “Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṃkhitto yena yeneva patiṭṭhāti suppatiṭṭhitaṃyeva patiṭṭhāti; evamevaṃ kho, bhikkhave, tividhakāyakammantasampattikusalasañcetanikāhetu vā sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti; catubbidhavacīkammantasampattikusalasañcetanikāhetu vā sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti; tividhamanokammantasampattikusalasañcetanikāhetu vā sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Nāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā byantībhāvaṃ vadāmi. Tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye. Na tvevāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā dukkhassantakiriyaṃ vadāmī”ti. Sattamaṃ.
南北傳經文比對(莊春江作):