Chinese
欲断此众生命因，复更断余众生命，如欲祭天杀害众生，即夺他物欲杀彼人复淫其妻，生如是心还使彼妻自杀夫主，复以种种斗乱言说破彼亲属，无时非实于彼物中生于贪心，即于彼人复生瞋心，为杀彼人故生如是邪见，增长邪见以断彼命。复欲杀其妻男女等，如是次第具足十种不善业道，如是等业名前眷属，一切十不善业道皆亦如是应知。又离善业道非方便修行，善业道是方便，以远离根本故，及远离方便故。言方便者，如彼沙弥欲受大戒，将诣戒场礼众僧足，即请和上受持三衣，始作一白作第二白，如是悉皆名前眷属。从第三白至羯磨竟所起作业，及彼念时起无作业，是等皆名根本业道。次说四依乃至不舍所受善行，身口作业及无作业，如是悉皆名后眷属。” 问曰：“应说不善业道，于五道中何道具足、何道不具足？何道中多、何道中少？” 答曰：“地狱有五不善业道，两舌、绮语、贪、瞋、邪见。此义云何？不杀害他故无杀生，无他护心是故无盗，无护女人故无邪淫，以无正心故无妄语，以常无有正念相故，无破坏心故无恶口，以常破坏故，依苦恼逼故有两舌，有非时说故有绮语。贪瞋邪见以毕竟有故名为有，非是现有。以是义故，一处说有一处说无。如北郁单越无前六种、有后四种，以命定 现代汉语译本 想要断除众生的生命之因，又进一步断除其他众生的生命，例如想要祭天而杀害众生，就夺取他人的财物想要杀死那个人，并且奸淫他的妻子，产生这样的心念，还使那个妻子自己杀死她的丈夫，又用各种挑拨离间的言语破坏他们的亲属关系，时时刻刻都对他们的财物产生贪心，并且对那个人产生嗔恨心，为了杀死那个人而产生这样的邪见，增长邪见以断绝他的性命。又想要杀死他的妻子儿女等，像这样次第具足十种不善业道，像这样的业被称为眷属业，一切十不善业道都应当这样理解。又远离善业道就不是方便修行，善业道才是方便，因为远离根本，以及远离方便的缘故。所说的方便，例如那个沙弥想要受大戒，前往戒场礼拜众僧的脚，就请和尚受持三衣，开始作一次白，作第二次白，像这样全部都称为眷属。从第三次白到羯磨结束所产生的作业，以及他在念诵时产生的无作业，这些都称为根本业道。接着说四依乃至不舍弃所受持的善行，身口作业以及无作业，像这样全部都称为后眷属。 问：‘应当说不善业道，在五道（地狱、饿鬼、畜生、人、天）中，哪一道具足，哪一道不具足？哪一道中多，哪一道中少？’ 答：‘地狱有五种不善业道，即两舌（挑拨离间）、绮语（花言巧语）、贪（贪婪）、嗔（嗔恨）、邪见（不正的见解）。这是什么意思呢？因为不杀害他人，所以没有杀生；没有保护他人的心，所以没有盗窃；没有保护女人，所以没有邪淫；因为没有正心，所以没有妄语；因为常常没有正念，没有破坏心，所以没有恶口；因为常常破坏，依靠苦恼的逼迫，所以有两舌；因为有非时说，所以有绮语。贪、嗔、邪见因为毕竟存在，所以说是有，但不是现在显现。因为这个缘故，一处说有，一处说无。例如北郁单越（Uttarakuru，四大部洲之一，以福报优厚著称）没有前六种，有后四种，因为寿命是注定的。
English
English version To sever this cause of life for beings, and further sever the lives of other beings, such as desiring to sacrifice to the heavens by killing living beings, seizing the possessions of others to kill that person, and defiling his wife. Generating such thoughts, even causing that wife to kill her own husband, and using various divisive and disruptive words to break apart their family relationships. Constantly harboring greed for their possessions, and generating hatred towards that person. For the sake of killing that person, generating such wrong views, increasing wrong views to sever his life. Also desiring to kill his wife, children, and so on. In this way, fully possessing the ten unwholesome paths of action in sequence. Such actions are called 'retinue karma' (眷属业, juàn shǔ yè). All ten unwholesome paths of action should be understood in the same way. Furthermore, being apart from the wholesome paths of action is not skillful practice; the wholesome paths of action are skillful, because of being apart from the root and being apart from the means. The 'means' refers to, for example, when a novice monk (沙弥, shā mí) desires to receive the full monastic precepts, he goes to the precept platform, bows at the feet of the monastic community, and requests the preceptor (和上, hé shàng) to receive the three robes. He begins by making the first announcement, then the second announcement. All of this is called the retinue. From the third announcement until the completion of the karma ritual (羯磨, jié mó), the actions that arise, and the non-actions that arise during the recitation, all of these are called the root path of action. Next, it speaks of the four reliances (四依, sì yī) and even not abandoning the wholesome practices that have been undertaken, the bodily and verbal actions, and the non-actions. All of this is called the subsequent retinue. Question: 'It should be said regarding the unwholesome paths of action, which of the five realms (地狱, dì yù - hell; 饿鬼, è guǐ - hungry ghost; 畜生, chù shēng - animal; 人, rén - human; 天, tiān - deva) fully possesses them, and which does not? Which realm has more, and which has less?' Answer: 'Hell possesses five unwholesome paths of action: divisive speech (两舌, liǎng shé), frivolous speech (绮语, qǐ yǔ), greed (贪, tān), hatred (瞋, chēn), and wrong views (邪见, xié jiàn). What does this mean? Because there is no killing of others, there is no killing. Because there is no mind to protect others, there is no stealing. Because there is no protection of women, there is no sexual misconduct. Because there is no right mind, there is no false speech. Because there is constantly no right mindfulness, and no mind to destroy, there is no harsh speech. Because there is constant destruction, relying on the pressure of suffering, there is divisive speech. Because there is untimely speech, there is frivolous speech. Greed, hatred, and wrong views are said to exist because they ultimately exist, but they are not currently manifest. For this reason, in one place it is said to exist, and in another place it is said not to exist. For example, Uttarakuru (北郁单越, běi yù dān yuè, one of the four great continents, known for its abundant blessings) does not have the first six, but has the last four, because life is predetermined.' --------------------------------------------------------------------------------
Chinese
故无有杀生，以无守护故无偷盗，无护女人故无邪淫。彼人欲受淫，欲乐时即捉女人将至树下，若树曲枝覆彼人者则行淫；欲受淫欲乐，若树不覆，彼人惭愧即放而去。无诳他心故无妄语，以常定心故无两舌，常柔软语故无恶口，以有歌舞故有绮语，余意业者以毕竟有非是现有。 “又除郁单越，余三天下受十业道，北郁单越亦离不善业道，畜生饿鬼欲界天中亦离受十业道，欲界中天离无受戒不善业道，虽天不杀天而天亦杀余道众生。又有人言：天中亦有截手足等即时还生，若断其头若中间断绝即死不生，亦有杀他盗他物等不善业道，色无色天中无不善业道。” 问曰：“不善业道于诸道中各有几种？” 答曰：“地狱、北郁单越无贪无瞋亦无邪见，以毕竟有非是现有；余三天下及欲界天离受法有受法。又欲界天有善无漏受法应知，畜生、饿鬼亦无受法，色界天中有受法，现前受善法摄取故。又彼处所有圣人生者，有依无漏善业道，无色界中唯有心业道，以成就业非是现有，色界天中虽复成就非是现有。彼处所有圣人生者一切现有，以依无漏持戒力故。” 问曰：“应说十不善业道果及随顺因。” 答曰：“有三种果：一、果报果；二、习气果；三、增上果。一一业道皆有三种。此义 现代汉语译本 因此没有杀生，因为没有守护的缘故，没有偷盗；因为没有保护女人，所以没有邪淫。那人想要行淫，想要快乐时，就抓住女人带到树下，如果树的弯曲树枝能遮蔽那人，就可行淫；如果树不能遮蔽，那人感到惭愧就放她离开。因为没有欺骗他人的心，所以没有妄语；因为常有定心，所以没有两舌；常常说柔软的话，所以没有恶口；因为有歌舞，所以有绮语。其余的意业，因为是毕竟有，而不是现在有。 ‘除了郁单越（Uttarakuru，四大部洲之一，以享乐著称），其余三大天下都承受十业道（十种不善业的行为规范），北郁单越也远离不善业道。畜生、饿鬼和欲界天中也远离承受十业道。欲界天中的天人，远离无受戒的不善业道，虽然天人不会杀天人，但天人也会杀其他道的众生。又有人说：天中也有截断手足等事，但会立即复原，如果头被砍断或身体中间断裂，就会死亡不再复生。也有杀害他人、偷盗他人财物等不善业道，色界天和无色界天中没有不善业道。’ 问：‘不善业道在各个道中各有几种？’ 答：‘地狱、北郁单越没有贪、没有嗔也没有邪见，因为是毕竟有，而不是现在有；其余三大天下和欲界天，远离受法有受法。又欲界天有善和无漏的受法，应当知道。畜生、饿鬼也没有受法，**天中有受法，因为现前接受善法摄取的缘故。又那些地方有圣人出生，有依靠无漏善业道，无**中只有心业道，因为成就了业，而不是现在有，**天中即使成就了也不是现在有。那些地方有圣人出生，一切都是现在有，因为依靠无漏的持戒力的缘故。’ 问：‘应该说一说十不善业道的果报以及随顺的因。’ 答：‘有三种果报：一、果报果；二、习气果；三、增上果。每一种业道都有这三种果报。’
English
English version Therefore, there is no killing, because there is no guarding, hence no stealing; because there is no protecting of women, hence no sexual misconduct. When that person desires sexual pleasure, he seizes a woman and takes her under a tree. If the tree's curved branches cover that person, then he engages in sexual activity; if the tree does not cover him, that person feels ashamed and releases her. Because there is no deceiving of others' minds, there is no false speech; because there is constant mindfulness, there is no divisive speech; because speech is always gentle, there is no harsh speech; because there are songs and dances, there is frivolous talk. The remaining mental actions are ultimately present, but not currently manifest. 'Except for Uttarakuru (one of the four great continents, known for its enjoyment), the other three continents experience the ten paths of karma (ten types of unwholesome actions). North Uttarakuru is also free from unwholesome paths of karma. Beings in the animal realm, hungry ghosts, and the desire realm heavens are also free from experiencing the ten paths of karma. The beings in the desire realm heavens are free from unwholesome paths of karma without taking vows. Although heavenly beings do not kill other heavenly beings, they do kill beings in other realms. Some say that in the heavens, there are instances of cutting off hands and feet, but they are immediately restored. If the head is severed or the body is cut in half, they die and are not reborn. There are also unwholesome paths of karma such as killing others and stealing their possessions. In the form realm and formless realm heavens, there are no unwholesome paths of karma.' Question: 'How many types of unwholesome paths of karma are there in each realm?' Answer: 'In hell and North Uttarakuru, there is no greed, no hatred, and no wrong view, because they are ultimately present, but not currently manifest. The other three continents and the desire realm heavens, being apart from receiving the Dharma, have the receiving of Dharma. Furthermore, the desire realm heavens have wholesome and non-outflow receiving of Dharma, it should be known. Animals and hungry ghosts also do not have the receiving of Dharma, **heavens have the receiving of Dharma, because they presently receive and embrace wholesome Dharma. Moreover, in those places where sages are born, there is reliance on non-outflow wholesome paths of karma, in no **there is only mental karma, because the karma is accomplished, but not currently manifest, in **heavens, even if it is accomplished, it is not currently manifest. In those places where sages are born, everything is currently manifest, because of reliance on the power of non-outflow precepts.' Question: 'One should explain the consequences of the ten unwholesome paths of karma and their corresponding causes.' Answer: 'There are three types of consequences: first, the consequence of retribution; second, the consequence of habit; third, the consequence of increase. Each path of karma has these three types of consequences.' --------------------------------------------------------------------------------
Chinese
云何？具足十不善业道下中上生地狱中，是名果报果。习气果者，从地狱退生于人中，依杀生故有断命果，依偷盗故无资生果，依邪淫故不能护妻，依妄语故有他谤果，依两舌故眷属破坏，依恶口故不闻好声，依绮语故为人不信，依本贪故贪心增上，依本瞋故瞋心增上，依邪见故痴心增上，如是一切名习气果。增上果者，依彼十种不善业道，一切外物无有气势，所谓土地高下，雀鼠雹棘，尘土臭气多有蛇蝎，少谷细谷少果细果及以苦果，如是一切名增上果。复有相似果，杀者故与所害众生种种诸苦，因彼苦故生地狱中受种种苦，以断他命后生人中，得短命报断他暖触，是故一切外物资生无有气量。如是一切十业道中，随义相应解释应知。劫夺他物、邪淫他妻，虽不生他重逼恼苦而破坏心，是故受罪。虽不破坏不瞋不恶口，而由恶心是故得罪。” 问曰：“故心起作一切恶行，为决定成就不善恶业，决定受彼恶道苦果？为不决定成就恶业，不决定受恶道苦果？若诸恶业决定受者，恶道罪业不可得过。此明何义？以毕竟成就恶道罪业堕恶道等，除五逆业，从无始世来所习作业取恶道罪，毕竟定者一切恶道不可得过。又空修梵行，又与修多罗相违，如如来修多罗中说，有人修习不善业道，所得罪报应地狱受，彼人即于 现代汉语译本 什么叫做具足十不善业道所导致的下、中、上等地狱的果报？这被称为果报果（Vipākaphala）。什么是习气果（Adhipati-phala）？从地狱退生到人间，因为杀生的缘故，会有断命的果报；因为偷盗的缘故，没有资财的果报；因为邪淫的缘故，不能守护妻子；因为妄语的缘故，有被人诽谤的果报；因为两舌的缘故，眷属离散破坏；因为恶口的缘故，听不到好听的声音；因为绮语的缘故，为人所不信任；因为贪婪的缘故，贪心日益增长；因为嗔恨的缘故，嗔心日益增长；因为邪见的缘故，愚痴心日益增长。像这样的一切，都叫做习气果。什么是增上果（Purisāra-phala）？由于这十种不善业道，一切外在事物都缺乏生机和活力，例如土地高低不平，有雀鼠、冰雹、荆棘，尘土飞扬，臭气熏天，多有蛇蝎出没，少有谷物，谷物细小，少有水果，水果细小，以及苦涩的果实。像这样的一切，都叫做增上果。还有相似果（Nisyanda-phala），杀生者使被杀害的众生遭受种种痛苦，因为这些痛苦的缘故，（杀生者）生地狱中遭受种种痛苦，以断他人性命的缘故，后生到人间，得到短命的果报，断绝他人的温暖触感，所以一切外在的资生之物都缺乏活力。像这样的一切十业道，应当根据意义相应地解释并理解。抢夺他人的财物、邪淫他人的妻子，虽然不直接使他人遭受严重的逼迫和恼怒的痛苦，但却破坏了他人的心，所以会受到罪报。即使没有破坏（他人关系），没有嗔恨，没有恶语伤人，但由于恶念，所以也会获罪。 问：如果故意去做一切恶行，是决定会成就这些不善的恶业，并决定会承受恶道的痛苦果报吗？还是不决定会成就恶业，也不决定会承受恶道的痛苦果报？如果所有的恶业都决定要承受的话，那么恶道的罪业就无法超越了。这说明了什么道理？因为毕竟会成就恶道的罪业而堕入恶道等等，除了五逆罪之外，从无始以来所习惯的作业会招致恶道的罪报，如果这些罪报是毕竟决定的，那么一切恶道就无法超越了。那么修习梵行就变得毫无意义，而且与修多罗（Sūtra）相违背，正如如来在修多罗中所说，有人修习不善业道，所得到的罪报本应在地狱中承受，但这个人却立即在...