1.No. 721正法念處經，元魏婆羅門瞿曇般若流支譯
2.藏譯英The Application of Mindfulness of the Sacred Dharma, Saddharma smṛtyupasthāna https://read.84000.co/translation/toh287.html.
十善業道品第一
諸比丘！身業三種，所謂殺生、偷盜、邪婬。云何殺生？於他眾生，生眾生想，起殺害心，斷其命根，得成殺生。彼有三種，謂上、中、下。所言上者，殺羅漢等，墮阿鼻獄；所言中者，殺住道人；所言下者，殺不善人及殺畜生。
Chapter 1
1. THE TEN VIRTUOUS COURSES OF ACTION
1. 1 “Monks, there are three misdeeds of the body: killing, stealing, and sexual misconduct. What, then, is killing? To take a life is to recognize another sentient being as a sentient being and knowingly slay it. Such an act may be of a great, intermediate, or minor kind. Great killing is the murder of a worthy one or the like. Such acts lead to the Hell of Ultimate Torment. Intermediate killing occurs when one murders someone on the path. Minor killing is to kill an animal or someone of degenerate moral conduct.
又復三種，所謂過去、未來、現在。又復三種，所謂貪作、瞋作、癡作。彼貪作者，所謂獵等；彼瞋作者，所謂下性；彼癡作者，外道齋等。又復三種，所謂自作、他教、二作。
1. 2 “An act of killing can also be categorized with respect to the past, future, or present, or in terms of whether that act is carried out due to desire, anger, or delusion. Of these latter, killing out of desire occurs in hunting deer and other game. Killing out of hatred occurs in killing a snake, a mongoose, or the like. Killing due to delusion occurs in sacrificial killings and the like. Killing can likewise be categorized in terms of [F.85.a] acts done by oneself, acts ordered by others, and acts done both by oneself and on the order of others.
有五因緣，雖是殺生，無殺罪業，1-所謂道行無心傷殺蠕、蟻等命；2-若擲鐵等，無心殺生而斷物命；3-醫師治病為利益故，與病者藥，因藥命斷，醫無惡心；4-父母慈心為治故打，因打命終；5-燃火虫入，無心殺虫，虫入火死。如是五種，雖斷生命，不得殺罪。又復更有三種殺生，所謂教他、自作、二作。
1. 3 “In five cases killing will not incur any stain of evil: unwittingly killing insects, ants, and so forth that happen to be in one’s a path; unintentionally striking and killing someone with a weapon; dispensing the wrong type of medicine to a sick person, thereby accidently causing the person’s death while trying to help; as a mother, causing the death of one’s child by disciplinary beating; and unintentionally causing living beings to die due to their falling into fire. When killing occurs under these five circumstances there will not be any stain. “Further, killing may take place, again in three ways, by contracting others to do it, by performing the deed oneself, or by both of these methods.
又修行者內心思惟——隨順正法觀察法行——云何偷盜成就滿足？云何偷盜得果報少？彼見聞知或天眼見：他物他攝、自意盜取，如是偷盜成就滿足。
1. 4 “What is understood by a complete act of stealing? A spiritual practitioner, who observes and adheres to the Dharma, may understand this through having received teachings or having seen it to be the case by means of the divine eye. A complete act of stealing is to rob something that belongs to another with the intention of making it one’s own.
若是王法，為饒益尊父母、病人、緣覺、羅漢、阿那含人、斯陀含人、須陀洹等，若為病急，若為飢急；彼為饒益，如是偷盜，得果報少，盜業不具。又復偷盜得果報少，謂偷盜已，專心懺悔；既懺悔已，後更不作；遮他偷盜，教不盜戒，示其善道，令住善法遠離偷盜。如是盜業不具足滿。
1. 5 “Which acts of this kind will have a minor effect? If one takes what was not given due to compliance with a royal decree; or if one takes what was not given for the sake of one’s guru, one’s sick parents, a solitary buddha, a worthy one, a non-returner, a stream enterer, or the like; or if one does so for the sake of the sick or the hungry. In such cases there will be a minor ripening of the act. Such cases of taking what was not given, when performed by someone who has not taken vows to take what was not given, also involve only a minor ripening. Minor effects will also arise when one takes what was not given, but then mentally confesses, feels remorse, and abstains in the future, and when one prevents others from taking what was not given, confers vows upon them, [F.85.b] establishes them upon the path, and establishes them in the practice of abstaining from taking what was not given. Similarly, only minor effects occur when the preparations, act, or conclusion is incomplete.
何業具足？若人偷盜，彼偷盜人若誑惑他，屏處思量作欺誑事，斗秤治物作惡業行，如是種種，此業具足。云何成業？若他攝物，知已盜取，如是成業。何業具足？作已隨喜，樂行多作，向他讚說，又復教他善戒者盜，此業具足。如是三業具足不減，餘偷盜業，得果報少而不決定。
1. 6 “What are the preparations for stealing? They involve deceiving the victim, giving secret instructions, engaging in fraud, or some other form of inappropriate activity. What is the act itself? It is to take the possessions of another without them being given. What is the act’s conclusion? This consists in rejoicing in, becoming habituated to, and increasing the act; rejoicing in the act while keeping it hidden; and making other disciplined individuals engage in such an act. When a misdeed of stealing lacks any of these three aspects, which include preparations and conclusion, its effect will be minor and experienced in indeterminate ways.
又修行者內心思惟——隨順正法觀察法行——云何邪婬？此邪婬人，若於自妻，非道而行，或於他妻，道非道行；若於他作，心生隨喜；若設方便，強教他作。是名邪婬。
1. 7 “What is sexual misconduct? This is understood by a spiritual practitioner who observes phenomena. Such a person will see that sexual misconduct occurs when one penetrates one’s own wife, or another man’s wife, through an opening other than the vagina, or when one rejoices in others performing such an act, or when one makes others engage in it even while refraining from doing so oneself.
云何邪婬得果報少？若邪婬已，專心懺悔，不隨喜他，遮他邪婬，示其善道，彼邪婬業不具足滿。離邪婬意，修行善戒，如是邪婬得果報少，不決定受。如是三種身不善業，得果報少，果報輕軟。
1. 8 “In which cases will the effects of sexual misconduct be minor? When the act is regretted and confessed, when one does not rejoice in it, when one discourages others from engaging in sexual misconduct and establishes them on the path, and when the preparation or conclusion is incomplete. When such factors of intention and discipline are present [F.86.a] the effects of an act of sexual misconduct will be minor and their experience indeterminate. When the three misdeeds of the body are of this kind their effects are lesser and weak.
如是外道遮羅迦波離婆闍迦所不能知，非其境界；并天、世間，若魔、若梵、沙門、婆羅門，一切世間、諸天人等所不能知，除我聲聞，從我聞故，知業果報，更無教者。
1. 9“Only those who hear these points from my hearers or from myself will understand the whole matter of karmic actions and their ripening effects. Thus, they will not be swayed by the accounts of others, but become independent. These points are not realized by wandering non-Buddhist practitioners. Neither are they realized by the world with its gods; nor by the māras; nor by Brahmā, mendicants, and brahmins; nor by gods, humans, and asuras.
又修行者知業果報，云何口業惡不善行？口業四種，所謂妄語、兩舌、惡口、綺語，如是四種。
1. 10 “What are the misdeeds of speech? Spiritual practitioners who understand phenomena, as well as karmic actions and their maturation, will know that there are four misdeeds of speech: lying, divisive talk, harsh words, and chatter.
何者妄語？自思惟已，然後於他作不實語，若作呪誓，若在王前，若王等前，妄語言說，令他衰惱，或打、或縛、或令輸物；彼成妄語如是滿足，成妄語業地獄中受。
1. 11 “What is lying? Lying is to deceive oneself and others. Thus, when one expresses false complaints before a king or minister and so unjustly brings harm or ruin upon others, that constitutes a complete verbal misdeed of lying. Such acts lead sentient beings to experience life in hell.
復有口業名為兩舌，於和合者、共作業者，破壞語說；如是語者，成就兩舌。云何此語得果報少？破壞語已，心中生悔：『我愚癡故作如是說。』專心懺悔，亦遮他人作破壞語，示其善道，業不具足，此業不重。
1. 12 “What is the misdeed of speech known as divisive talk? If, with the intention to sow discord, one speaks to a group that is otherwise in agreement on a certain subject, that is a verbal misdeed of divisive talk. How can the effects of divisive talk be lessened? By confession, thinking, ‘In my delusion I have done wrong!’; by hindering those who delight in sowing discord and by establishing them on the path; or by refraining from the act’s preparations or conclusion.
云何此業不具足滿？此破壞語，或以煩惱、或以酒醉，心異分別，向他異說，此業不足。云何名為業道相應成破壞語？若以惡心破壞於他，隨喜讚嘆，如是名為業道相應成破壞語。云何此業決定成就破壞語說？作已隨喜，復教他作，隨喜讚說；喜樂貪著，不離於心；常懷惡心，他人所避；不可往返，為他毀呰；不生羞恥，無慚、無愧，不能自知。如是名為破壞語業。
1. 13 “What are the preparations for such an act? [F.86.b] They consist in speaking to others out of a delight in sowing discord and the affliction of haughtiness. What is the course of action in terms of divisive talk? It is to repeatedly rejoice and delight in disharmony based on an aggressive mind. When is the conclusion of such an act complete? It is complete when one rejoices in a performed act of divisive talk; when one anticipates further, repeated engagements in such acts with excitement and pleasure; and when one does not wish to rectify this inclination. This mental state is one of aggression. When examined by others, one will be deemed untrustworthy and scorned. Such an act exposes one as being shameless and without any sense of embarrassment or self-criticism. This is the verbal misdeed of divisive talk.
又修行者觀察業集，云何名為惡口業行？彼見聞知或天眼見：如是惡口能生熱惱，聞不悅耳，不忍他惡，令異人信，若重、若輕，戲笑、瞋心，得無量報、無量種報。彼重惡口，墮於地獄；彼輕惡口，不決定受。如是名為第三口業，彼業具足相應之義，如前所說。
1. 14 “What is the misdeed of harsh words? Spiritual practitioners who see phenomena, karmic actions, and their origin will understand this by means of knowledge derived from hearing. In this regard, harsh words bring harm to oneself and impact others by creating the occasion for them to hear unpleasant words. Such acts ripen in various ways, depending on whether they were concealed or confessed, or whether they were done in a spirit of jest or malice. The severe forms of harsh words cause the experience of life in hell, yet through confession the resultant experience can become indeterminate. This is the third verbal misdeed. The preparations, conclusion, and full possession are as described above.
又修行者知業報法，云何名為第四口業無義綺語？前後相違，不相應說。不決定受，決定如餘，如是名為第四口業。
1. 15 “What is the fourth verbal misdeed? Spiritual practitioners who comprehend numerous forms of karmic action, phenomena, and ripening recognize chatter to be pointless and unrelated babble. The resultant experiences are indeterminate, and the act involves less evil. [F.87.a] Such is the fourth verbal misdeed.
又修行者觀業報法，云何意業？意業幾種？彼見聞知，意業三種：貪、瞋、邪見。何者為貪？若見他人富者財物，心生希望欲得彼物，是意貪業。
1. 16 “What are mental misdeeds, and how many of them are there? Spiritual practitioners who consider karmic action, phenomena, and ripening know by means of knowledge derived from hearing that there are three mental misdeeds. They understand that covetousness occurs when one sees the possessions of others, and that gives rise to thinking, craving, and the idea that ‘those things should be mine.’ Such covetousness is the first among the mental misdeeds.
復次，意業：若見他人富者財物，心生惡嫉，是意嫉業。
1. 17 “There is also ill will, which is to give rise to a hostile and aggressive state of mind when seeing others’ agreeable circumstances. That is the second mental misdeed.
若生邪見、生顛倒見，是邪見業。彼有二種，謂失、不信。云何不信？彼人心謂：『無施、無祀，無齋、無會，無有善業、無不善業，無業果報。』廣則無量。云何為失？彼人心謂一切苦樂皆是天作，非業果報。如是二種，名為邪見。
1. 18 “The third mental misdeed is wrong view, a mistaken perception of things. This has two aspects: denying what is, and misunderstanding. Denying what is means to deny the relevance of such things as generosity, fire offerings, and sacrificial worship, or that good and bad deeds will ripen into karmic consequences. Misunderstanding is the belief that happiness and suffering are bestowed by gods and not the result of karmic action. That is the second form of wrong view.
又修行者觀業報法，云何三種身、口、意業，如是十種，樂行多作，彼決定受？此義云何？何者業果於現世受？何者業果於生世受？何者業果於餘世受？復於世間何處何生？彼見聞知或天眼見。
1. 19 “If one resorts to, becomes habituated to, and increases these ten misdeeds that pertain to body, speech, and mind, their consequences may become certain as they ripen in the present life. The karmic effects may also be experienced in accordance with the causal actions following one’s death and rebirth into another realm, or they may be experienced in various ways following rebirth in this realm. How is that? A spiritual practitioner who considers karmic action, phenomena, and ripening will understand this either through knowledge derived from hearing or by seeing with the divine eye.
身業殺生樂行多作，墮於地獄、畜生、餓鬼。若生人中，命則短促。若因貪心獵等殺生，彼人則生猪鹿、雉雞、迦賓闍羅如是等中，獵師圍兵之所殺害，乃至作魚，鈎釣所殺。彼前作業，相似因緣，常在生死；若生人中，命則短促；設得生天，不得好處，多有鐵畏，速為他殺。殺生之報，有下、中、上。
1. 20 “Killing is the first of the misdeeds of the body. If one resorts to, becomes habituated to, and increases the amount of killing, one will take birth in the realms of hell beings, [F.87.b] animals, or starving spirits. Even if one is born among humans, sharing in their good fortune, one will have a short life. If, for example, one is a hunter who has killed due to attachment, one will suffer a downfall because of that. Having become a deer, pig, partridge, chicken, pheasant, fish, or the like, one will be killed by a trap or a hook. Such are the causal relationships associated with the acts of killing in cyclic existence. Even if one is born among humans, sharing in their good fortune, one’s life will be short. One will not be born in a land of wise people and instead one’s birthplace will be plagued by many armed conflicts. There, one will soon be killed. Here is a verse on lesser, intermediate, and severe killing:
偈言：有於藏中死，有生已命終，有能行則亡，有能走便卒。cf. uv.1.9
1. 21 “Some die in the womb, Others at childbirth, Others while only being able to crawl, And still others who have already learned to walk.
彼殺生者，此業成就勢力果報，謂地獄受，若現在受，若餘殘受。
1. 22 “Such is the ripening of the act of killing in terms of the present life.
又修行者觀業果報，云何偷盜樂行多作，報有三種，謂地獄受、若現在受、若餘殘受？彼偷盜業樂行多作，墮於地獄、畜生、餓鬼。若生人中則常貧窮；若得財物畏王、水、火、劫賊因緣，具足失奪，不曾得樂。彼偷盜業，得如是等三種果報。
1. 23 “Resorting to, becoming habituated to, and increasing acts of stealing yields three forms of ripening: the experience of life in hell, present life consequences, and concordant effects in future lives. What are these like? Spiritual practitioners who consider karmic action, phenomena, and ripening perceive this based on the knowledge derived from hearing. If one resorts to, becomes habituated to, and increases acts of stealing, one will take birth in the realms of hell beings, animals, or starving spirits. Even if one is born among humans, sharing in their good fortune, one will be destitute. Whatever enjoyable things one might have will be taken by punitive legislation, water, fire, weapons, robbers, or thieves. Thus, whatever one may have gathered will be wasted and what is obtained will not yield any enjoyment. [F.88.a] These are the three effects of stealing.
又修行者觀業果報，云何邪婬樂行多作，得三種果？彼見聞知或天眼見：若彼邪婬樂行多作，墮於地獄、畜生、餓鬼。若生人中，餘殘果報，妻不隨順；若得二根，世間所惡。
1. 24 “What are the three effects of resorting to, becoming habituated to, and increasing acts of sexual misconduct? Spiritual practitioners who observe karmic action, phenomena, and ripening will perceive the following either through knowledge derived from hearing or by seeing with the divine eye. If one resorts to, becomes habituated to, and increases acts of sexual misconduct, one will take birth in the realms of hell beings, animals, or starving spirits. If one is born as a human, the causally concordant effect will be such that one’s spouse is disrespectful, one becomes a hermaphrodite, or one is held in contempt by the world.
彼如是等三種身業三種果報，非彼外道遮羅迦波離婆闍迦之所能解。廣說身業，則有無量，皆不能解。何以故？彼以癡法熏其心故，唯我能解。我實不見餘人能解，更無有人能見如是業果報法，如我見者。若我弟子修行法者，以從我聞，是故能解。
1. 25 “Such are the threefold effects of the ripening of the three physical misdeeds. However, the wandering non-Buddhist practitioners do not accept any of this, from the physical misdeeds up to and including their ripening. Why is that? Because those who develop and cultivate ignorance do not perceive my teaching on karmic action, phenomena, and ripening. However, my hearers and my spiritual practitioners do see this.
又修行者內心思惟——隨順正法觀察法行——云何口業？口業幾種？彼見聞知或天眼見：口業四種，所謂妄語、兩舌、惡口、綺語。若彼妄語樂行多作，墮於地獄、畜生、餓鬼。若生人中，一切眾生不信其語，諸善眾會、善長者眾、剎利等眾及妻子等，不信其語；口常爛臭，齒亦不好，面皮無色；一切世人妄語枉謗；常生怖畏；親友、兄弟、知識不固；一切所作不得果利，於一切人不得饒益。如是妄語是不可愛，非是可樂，非是可意，成就如是不善業果。
1. 26 “Furthermore, what is meant by a spoken or verbal misdeed? What forms does it assume? Spiritual practitioners who abide by the observation of phenomena perceive four verbal misdeeds by means of knowledge derived from hearing: lying, divisive talk, harsh words, and chatter. If one resorts to, becomes habituated to, and increases acts of lying one will take birth in the realms of hell beings, animals, or starving spirits. Even if one is born among humans, sharing in their good fortune, others will disregard what one has to say. Nobody will listen, whether in royal courts, among householders, [F.88.b] amid the nobility, or even in the company of one’s own children and spouse. One’s breath will carry a foul odor, and one’s teeth, mouth, complexion, and skin will be unpleasant to behold. Mistreated by all worldly individuals, one will live in perpetual fear. Family, friends, and loved ones will be unreliable. All projects one undertakes will come to naught, and one will instead be driven to pursue all sorts of meaningless activities. Such are the unattractive, ugly, and unpleasant karmic effects of the act of lying.
又修行者內心思惟——隨順正法觀察法行——云何名為第二口業樂行多作，成就果報？彼見聞知或天眼見：如是兩舌樂行多作，墮於地獄、畜生、餓鬼。若生人中，若聾、若瘂；口常爛臭；無人信語，眾人所笑；面色不好；不住一處，心動不定；常行惡行。如是名為兩舌業報。
1. 27 “What are the effects of resorting to, becoming habituated to, and increasing the second verbal misdeed? Spiritual practitioners who carefully observe phenomena perceive this either through knowledge derived from hearing or by seeing with the divine eye. If one resorts to, becomes habituated to, and increases divisive talk one will take birth in the realms of hell beings, animals, or starving spirits. Even if one is born among human beings, sharing in their good fortune, one may be dumb, deaf, or suffer from bad breath. Nobody will trust one’s words and one will become the laughingstock of all. One’s facial complexion will be unattractive. One will be unable to feel at ease at any single location. One’s mind will be restless yet rigid. Such is the misdeed of divisive talk.
又修行者內心思惟——隨順正法觀察法行——云何名為第三口業樂行多作，成就業果？彼見聞知或天眼見：如是惡口樂行多作，墮於地獄、畜生、餓鬼。若生人中，處處皆畏，一切人所皆得衰惱；無人安慰，於自妻子不得愛語，猶如野鹿畏一切人；遠善知識、近惡知識。是名惡口三種果報。
1. 28 “What are the effects of resorting to, becoming habituated to, and increasing harsh words? These are understood either through knowledge derived from hearing or by seeing with the divine eye. If one resorts to, becomes habituated to, and increases harsh words, one will take birth in the realms of hell beings, animals, or starving spirits. Even if one is born among humans, sharing in their good fortune, one will not be consoled by anyone. Constantly the target of everyone’s abuse, [F.89.a] one will not be offered relief by anyone. Not a single word of appreciation will come from one’s own children or spouse. Like a deer, one will have to live in fear of all humans. Without access to spiritual teachers, one will fall in with bad company. These three are the effects of harsh words.
又修行者內心思惟——隨順正法觀察法行——云何綺語樂行多作？彼見聞知或天眼見：若彼綺語樂行多作，墮於地獄、畜生、餓鬼。若生人中，一切不愛，王舍、怨家、兄弟、親家輕弄嫌賤。此是綺語口業果報。
1. 29 “What is it like to resort to, become habituated to, and increase the misdeed of chatter? Spiritual practitioners who carefully observe inner phenomena 17 will perceive this either through knowledge derived from hearing or by seeing with the divine eye. When resorting to, becoming habituated to, and increasing chatter, one will end up in the realms of hell beings, animals, or starving spirits. Even if one is born among humans, sharing in their good fortune, one will not be appreciated by others but willbe considered unimportant. Whether at the royal palace or in the homes of family and friends, one will be looked at as one gone mad. Such is the misdeed of chatter.
又修行者內心思惟——隨順正法觀察法行——云何意業三種不善，樂行多作意不善業？彼見聞知或天眼見：若彼貪心，樂行多作意不善業，墮於地獄、畜生、餓鬼。若生人中，雖有財物，則為王、賊及水、火等無理橫失，恒常貧窮。
1. 30 “What is it like to resort to, become habituated to, and increase the three mental misdeeds? Spiritual practitioners who carefully observe inner phenomena will understand this either through knowledge derived from hearing or by seeing with the divine eye. If one resorts to, becomes habituated to, and increases covetousness, one will take birth in the realms of hell beings, animals, or starving spirits. Even if one is born among humans, sharing in their good fortune, all that one accumulates will be seized by the authorities, or destroyed by water or fire. Thus, one will live in constant poverty.
又修行者內心思惟——隨順正法觀察法行——云何瞋心樂行多作意不善業？彼見聞知或天眼見：瞋心意業樂行多作意不善業，墮於地獄、畜生、餓鬼。若生人中，則生邊地夷人之中，常畏鐵處，常怖魄處，墮嶮岸處；彼人之心不曾安隱，常被誹謗，常得如是多種眾惡。
1. 31 “What is it like to resort to, become habituated to, and increase the mental misdeed of ill will? Spiritual practitioners who carefully observe inner phenomena will perceive this either through knowledge derived from hearing or by seeing with the divine eye. When resorting to, [F.89.b] becoming habituated to, and increasing ill will, one will end up in the realms of hell beings, animals, or starving spirits. Even if one is born among humans, sharing in their good fortune, one will be born in rocky mountains, among barbarians who are constantly afflicted by armed conflict, and one will live in permanent fear. Continuously one will suffer from falling down into a precipices. One’s mind will never be at ease and all sorts of harm will continuously befall one.
又修行者內心思惟——隨順正法觀察法行——云何邪見樂行多作意不善業？彼見聞知或天眼見：邪見意業樂行多作，墮於阿鼻地獄等中受一切苦；若墮畜生，於無量世百千萬億億數轉生；餓鬼境界亦復如是。若生人中，如法所說自種性業善業道行，不依法行，於上世來父、祖種性千倍下劣。
1. 32 “What is it like to resort to, become habituated to, and increase the mental misdeed of wrong view? Spiritual practitioners who carefully observe inner phenomena will perceive this either through knowledge derived from hearing or by seeing with the divine eye. Resorting to, becoming habituated to, and increasing wrong views will lead to the experience of the whole gamut of suffering that is associated with life in hells such as that of Ultimate Torment. Moreover, one will go from one animal life to the next billions of times, and the same will occur within the realm of starving spirits. In the rare event that one is born among humans and shares the fortune of humans, one will nevertheless encounter thousands of variations of the flaws that are taught with respect to these unvirtuous actions.
又修行者內心思惟——隨順正法觀察法行，更復思法深細觀察——云何如是十不善法，流轉生死，世間、地獄、餓鬼、畜生？彼見聞知或天眼見：
1. 33 “Moreover, when one contemplates the very subtle aspects of the ten unvirtuous actions in other ways, one will understand how they lead sentient beings to roam through the realms of hell beings, starving spirits, and animals. Spiritual practitioners who carefully observe inner phenomena perceive this either through knowledge derived from hearing or by seeing with the divine eye.
云何殺生？云何樂行？云何多作？謂殺生者，此殺生人，近惡知識。若惡知識近住之人，與彼相隨，喜樂彼人相隨遊戲，共行、共宿，於彼生信，謂有功德，隨彼所作亦與同行。彼人如是近惡知識，彼殺生人、近殺生者，則以種種殺生因緣教令殺生：或外道齋、或屠獵等，如貪味者說殺生事；如怨家者說殺生事；如賊貪物說殺生事；如鬪戰者說殺生事；如貪名者說殺生利。彼人聞已，心則生信，亦隨順行，憙樂殺生。如是喜樂，既殺生已，墮於地獄、餓鬼、畜生，不可愛著，心不樂處，一切善人訾毀之處。以此因故，若生人中，命則短促。如是殺生，近惡知識以為種子。
1. 34 “In this regard, you may wonder how one may resort to, become habituated to, and increase acts of killing. “Regarding the first of these, one may associate with negative companions, students, or friends who kill. One may enjoy their company, fool around with them, work with them, and stay with them. One may find such people trustworthy and in possession of good qualities, [F.90.a] and thus adopt their behavior. Unvirtuous teachers and students who have the habit of killing people will tell all sorts of stories to justify killing. These are not the path and only lead others to indulge in killing. In this manner, they may tell stories about sacrificial offerings, stories about wild game, or wicked stories based on their gustatory cravings. Similarly, they may tell stories about retaliation against hostile adversaries or relations, or stories based on their craving for these people’s belongings. Similarly, taking great in delight in affliction, they will tell stories based on their craving for material things or about deeds for acquiring fame. In these ways, they lead others on. If one trusts and adheres to such people, one may also end up resorting to killing. Resorting to killing results in entering the realms of hell beings, starving spirits, and animals. Such effects are unattractive, ugly, and unpleasant, and are condemned by all wise people. Even if one is born human, one’s life will be short. Thus, the taking of life stemming from a wicked teacher makes one become totally habituated to killing.
云何樂行？彼不善人既殺生已，憙樂歡喜，心意分別，見殺功德。如是分別則有多種：斷他命已，不生懊悔，讚說言善；心不放捨，轉復更作，教他人作；既教他已，說彼殺生種種功德，異異因緣，如前所說。如是名為樂行殺生。
1. 35 “What does it mean to become habituated to unwholesome people? Based on the taking of life that is influenced by unwholesome people as just described, one rejoices in, appreciates, contemplates, and condones acts of killing. Setting one’s mind on killing, one succeeds in slaying others by numerous means. Without counting it as a fault and condemning it, one delights in killing and does not refrain from it. In this way, killing becomes second nature. Those who otherwise have the habit of not killing will be drawn into the practice of killing. One will also engage in the kinds of conversation, and so on, alluded to previously. This is what it is like to grow habituated to killing. [F.90.b]
云何多作？此殺生已，如前行說，近惡知識，習作殺生，多造殺具，作危嶮處，作圍、毒箭，集養狗等，養殺生鳥，近旃陀羅，造鬪戰具——鎧鉀、刀杖及以[矛*(替-曰+貝)]鉾、鬪戰之輪種種器仗——諸殺生具，如是一切皆悉攝取。
1. 36 “What does it mean to increase killing? Once habituated to killing in the way just described, one may associate with evil companions and thereby greatly expand one’s murderous activities. Thus, one may craft poisonous arrows, gather dogs and raptors, and accept the protection of barbarous people. Fond of warfare, one may wear chain mail, weapons, swords, lances, axes, disks, helmets, and so on —thus adopting all possible instruments for killing others. Such is the person who increases killing.
如是惡人多作殺生，以是因緣，墮於地獄、畜生、餓鬼，受極苦惱殺生之業，有下、中、上；受苦報時，亦下、中、上。
1. 37 “Through such causes, bases, and conditions one will be born in the realms of hell beings, animals, and starving spirits, and so be tormented by unbearable harm. Based on whether one’s killing was minor, intermediate, or severe, there will be a corresponding experience of minor, intermediate, or severe ripening.
既作業已，如是不得不受果報。如是如是，自作惡業、自得惡報。若黠慧人，捨惡行善彼世間中。如是殺生，樂行、多作。
1. 38 “Whenever an act has been carried out and accumulated it will also ripen. Therefore, acts that were done by oneself will also be experienced by oneself. Hence, if one has become disenchanted with cyclic existence one should give up evil acts and pursue what is virtuous. These are the explanations of resorting to, becoming habituated to, and increasing the taking of life.
云何偷盜樂行多作？云何樂行多作盜已，墮於地獄？此惡戒人，性自偷盜近惡知識。若惡知識近住之人，與彼相隨，則行偷盜，有下、中、上。何者為下？謂王法等，如前所說。何者為中？非福田所，偷盜彼物，此盜為中。何者為上？佛、法、僧物，微少偷盜，是則為上。彼佛、法、僧，若盜僧物，佛、法能淨；盜佛、法物，僧不能淨。若盜眾僧現食用物，墮大地獄，頭面在下；若取屬僧所常食物，則墮無間阿鼻地獄，寬廣闇等。
1. 39 “How does one resort to, become habituated to, and increase acts of stealing? How does resorting to, becoming habituated to, and increasing such acts lead to the experience of life in hell? “People whose discipline has degenerated will naturally be disposed to thievery. When they associate with negative companions or students they will engage in minor, intermediate, or great acts of stealing. Minor acts of stealing occur as described earlier, when one takes others’ possessions out of fear of otherwise being punished by the authorities. Intermediate acts occur [F.9
1.a] when one steals smaller things as long as one does not steal from a field of excellence. Even if a minor thing is taken from the Buddha, Dharma, or Saṅgha, the result will be great. However, if one has improperly taken from the Buddha, Dharma, or Saṅgha but later makes proportionate offerings to them, the negative act can be purified, especially in the case of the Buddha and the Dharma. If one steals from the saṅgha, it cannot be purified without experiencing some painful effects because the saṅgha is a field with a particularly strong karmic charge. If one steals a means of sustenance from the congregation one will fall into the great hells. If one steals something else from the congregation, one will instead be born in one of the hells that surround that of Ultimate Torment, such as Great Darkness. 18
以重福田，微少偷盜，以有心念，樂行多作，彼少偷盜，墮於地獄、畜生、餓鬼。若復懺悔，不生隨喜，心中生悔，彼不定受。
1. 40 “If one takes up, resorts to, rejoices in, becomes habituated to, and increases stealing, even minor forms of stealing will lead to birth among hell beings, animals, and starving spirits. If one does not develop attachment to and rejoice in the act, and instead regrets it, the ripening will become indeterminate.
若偷盜人，無量方便而行偷盜，以如是故名為偷盜。
1. 41 “Resorting to stealing occurs when someone who is inclined to take what was not given engages in various ways in acts of thievery.
云何樂行偷盜他物？得已歡喜，與賊相隨，心以為樂；既得財物，作衣食已，心生歡喜讚其功德，教他偷盜；教已，讚說。如是名為樂行偷盜。
1. 42 “What is meant by becoming habituated to stealing? Having obtained something that was stolen, one may rejoice and delight in the robbers and thieves, and happily consume or employ what was stolen. Considering such conduct to be a good quality, one may encourage and help others to steal. This is becoming habituated to stealing.
云何多作？既偷盜已，多作床敷臥具氈被，食噉餅肉，衣服莊嚴，婬女娛樂，樗蒲博戲，心生喜悅：『我今快樂，一切樂中偷盜為最，以此因緣，我豐床敷、臥具、飲食、衣服莊嚴、婬女、樗蒲，第一勝樂。我今常當作偷盜行，令我後時增長富樂。』如前所說，如是如是，多行偷盜，決定於彼地獄中受。
1. 43“How is stealing increased? This occurs when one steals in order to enjoy linens, food, drink, [F.91.b] clothing, jewelry, beverages, prostitutes, and ornaments. Delighted, one may think, ‘Among all pleasures, those which comes from stealing are the best!’ With such thoughts one enjoys linens, food, drink, clothing, jewelry, beverages, prostitutes, and ornaments. Thinking, ‘I must continue stealing because it brings me so much pleasure,’ one then proceeds as described above. This is what it means to increase the act of stealing and as a result of that it is certain that sentient beings will experience life in a hell.
云何邪婬樂行多作？此邪婬人，心不觀察婬欲覆蔽。若人先世婬欲處來，所謂鴛鴦、迦賓闍羅、孔雀、鸚鵡、魚雉、鷃鳥、阿修羅等，如是處來於此中生，常與多欲不善知識相隨共行。如是二分喜樂婬欲，心不觀察，心不厭足；不離欲心、不觀察行，隨有欲處往到其所，以欲處來此欲處生，喜行婬欲，故不觀察婬欲所覆。
1. 44 “What does it mean to resort to, become habituated to, and increase acts of sexual misconduct? Overcome by an inappropriate mentality, one may become a type of being with a propensity for desire such as a swallow, duck, pheasant, parrot, peafowl, partridge, fish, or smoky creatures. 19 When such beings die and transfer out of the family of asuras they may be born among humans and associate with bad companions who are full of desire. With them they may then have inappropriate sexual relationships. Being mistaken in these two ways, they are filled with attachment, and they act in inappropriate ways to sate their insatiable desires. This makes it impossible for the gandharvas, otherwise destined to be born there, to take birth, because it desecrates the birthplace. Such are the reasons why sexual misconduct, which is based on improper desire, is a misdeed.
如是邪婬不善之人，觸染勢力，彼彼憙樂；如是邪婬，復更如是，心喜樂行，樂行如是邪婬惡觸。云何樂行？如是邪婬雖不常行而常憙樂，心意分別，更於餘處心不憙樂如婬欲者。如是樂行邪婬境界。云何多作？愚癡凡夫，心不觀察，邪婬覆蔽，他復為說邪婬功德第一勝樂，所謂婬欲，言：『為此事非是不善。』復教多人憙樂婬欲。如是邪婬，愚癡凡夫憙樂多作。如是三種身不善業。
1. 45 “Resorting to sexual misconduct occurs when a person with an inordinate desire for carnal contact [F.92.a] indulges in such acts and continuously repeats them, finding intense gratification in physical sensations. What does it mean to become habituated to sexual misconduct? This refers to repeatedly engaging in sexual misconduct and thinking about it, becoming so infatuated with it that one gives up other pleasures only to focus on sexual misconduct and the object of one’s desire. What is meant by increasing sexual misconduct? Infantile, ordinary beings consumed by inappropriate mental activity feel that sexual misconduct is the best thing possible and they think that it is a mistake to classify such behavior as a form of misconduct. Instead they regard sexual misconduct as a supreme quality and therefore encourage many others to engage in it. That is what it means to increase sexual misconduct. These three physical misdeeds are unvirtuous actions in which infantile, ordinary beings engage.
口業四種：妄語、兩舌、惡口、綺語。何者妄語？所謂自心先自作誑，然後誑他。如是妄語，自、他成誑。又彼妄語，五因緣發，所謂瞋、貪、邪法所攝、欲心、怖畏。云何瞋心而發妄語？若於王前或大眾中、長者眾中，若善知識、怨家諍鬪，饒益知識，衰惱怨家，是故妄語。云何貪心而發妄語？見他財物，方便欲取，是故妄語。
1. 46 “What about the four verbal misdeeds: lying, divisive talk, harsh words, and chatter? “Lying is to deceive oneself and others, for by speaking lies one does indeed deceive both oneself and others. There are five causes for lying: desire, anger, fear, personal gain, and indoctrination into the prescribed practices of a misguided religion. How does one lie? Whether at the royal court, in an assembly of householders, or among one’s relatives, one may lie to both those who are dear to oneself and those who are not. One may lie to those who are dear to oneself out of desire and to those who are not dear to oneself [F.92.b] out of anger. One may also lie for the sake of personal gain and for the sake of wealth.
云何邪法所攝妄語？如婆羅門法中所說：『饒益尊故、饒益牛故、畏自死故、為取婦故，如是妄語，皆不得罪。』如是之人，邪法攝語。如是妄語，是愚癡人邪見攝語，此語堅重，於地獄受。是故乃至失命因緣，不應妄語。此妄語者，能為地獄第一種子。言：『為取婦，妄語無罪，是欲心發。』亦是邪法。
1. 47 “Moreover, indoctrination into the prescribed practices of a misguided religion is also a way of lying. For example, brahmins may declare that lying will not carry any blemish as long as it is done to obtain desirable qualities, or to safeguard one’s wealth, protect one’s life, or obtain a bride. Such declarations are a form of lying by means of indoctrination into the discipline of a misguided religion, and through such indoctrination into ignorant and wrong views one will come to live in an unbearable hell. Since lying plants the seeds of the hell realms it is best to entirely avoid any form of lying, even at the expense of one’s own life or that of others.
云何怖畏而發妄語？何處怖畏？為彼饒益，是故妄語，起如是心：『若不妄語，彼則於我多不饒益。』彼人畏死，是故妄語。彼五因緣愚癡之人，作妄語說。如是一切皆住癡法。」
1. 48 “One may also tell lies out of fear, as when someone thinks, ‘Unless I lie now, I may expose my life to serious danger for no reason.’ In such cases one lies motivated by fear. “Thus, these five factors cause infantile beings to lie. All of them are based on delusion.
爾時，世尊而說偈言：
若有何等人，起一妄語法，則不畏他世，無惡不造作。
若人生世間，口中有大斧，若以斫自他，口中惡語出。
如是應實語，不應斫他人，雖無乞求者，應當多少與。
此三種行者，捨身則生天。
1. 49 “At this point, there are some verses: “Disregarding what lies beyond this world And transgressing the one Dharma, Liars will not shy away From any form of negative act.
1. 50 “As soon as they are born with a human body, Axe-like words will spout from their mouths. And thus, those who speak wrongly Only undermine themselves.
1. 51 “Speaking truthfully, not starting fights, And giving when asked, even if one has only a little — Those who carefully observe these three key points Will enter the divine assemblies.
若如是者，一切因緣，一切所作，莫妄語說。於他妄語心莫隨喜。
1. 52 “Therefore, regardless of the causes and conditions, one should refrain from lying and should not rejoice in lies told by others, either.
亦不隨逐妄語者行，莫共同坐。若妄語人共行坐者，他人見之亦謂妄語。如是若與垢業之人共相隨者，則樂垢業。若與彼人共行坐等，雖無垢業，他謂垢業。若如是者，應觀察法：惡知識者，勿與相隨。此惡知識於生死中，最堅繫縛，則墮地獄、畜生、餓鬼，所謂隨逐惡知識行；若善知識相隨行者，則得解脫。廣則無量，此中如是略說妄語。
1. 53 “Nor should one seek out, take part in, or participate in conversations with liars, [F.93.a] lest others will think that one is a liar oneself. Thus, if one befriends people who are fond of tainted activities, others will come to think of oneself as tainted as well. That is to say, one ought not keep negative company. Negative company leads to bondage in cyclic existence and birth in the realms of hell beings, starving spirits, and animals. Virtuous company, on the other hand, leads to supreme liberation. This is a brief explanation of lying.
又修行者內心思惟——隨順正法觀察法行——云何兩舌？兩舌幾種？彼見聞知或天眼見：兩舌者，多於和合人起破壞意，口中語說。兩舌二種：自作、教他。教他者，怨家、若似怨家所遣破壞。汝破彼人，是他因緣。有他不遣，自作破壞，令他衰惱。
1. 54 “What is divisive talk and what forms does it assume? Spiritual practitioners who carefully observe inner phenomena perceive this either through knowledge derived from hearing or by seeing with the divine eye. Divisive talk occurs when words are spoken to sow discord among those who otherwise enjoyed harmonious relationships. There are two forms of divisive talk: direct and indirect. That is to say, one might instruct someone to cause a rift among two people so that they become enemies or adversaries, or one might also seek to do so personally.
又復云何瞋因緣故，於他不愛？與他人惡口說惡語，聞者不愛。又修行者內心思惟——隨順正法觀察法行——云何惡口？彼見聞知或天眼見：彼惡口者，貪、瞋、癡發，一切愚癡凡夫之人常行不離。如是惡口有無量種，無量攀緣，無量因緣，無量心發，無量果報。此語能破無量善行；此語能與一切人惡。世間如怨，善人不近，人所不信，此語如毒。如是惡口，惡道因緣，是垢言語，正梵行人捨離不行。
1. 55 “What then are harsh words, and what forms do they assume? Spiritual practitioners who carefully observe inner phenomena perceive this either through knowledge derived from hearing or by seeing with the divine eye. Harsh words are harmful to oneself and others. They are the concordant cause of anger, and they are unattractive, ugly, and unpleasant to listen to. They involve desire, anger, and delusion, and they are engaged in by all infantile, ordinary individuals. They take numerous forms and involve numerous observations, causes, mental states, and types of ripening, as well as numerous ways of destroying the joyful destinations. [F.93.b] They make everyone unhappy and they cause and support anger in the world. They provoke destruction, breed distrust and unkindness, and emerge from a poisonous tongue. Thus, the stains of harsh words are to be avoided by all who practice pure conduct.
爾時，世尊而說偈言：
黠慧離惡口，正語憙樂行，如是美語人，則近涅槃住。
1. 56 “At this point, there are some verses: “The steadfast should give up harsh words And always speak words that are genuine. The person fond of speaking in pleasant ways Will be close to the transcendence of suffering.
常說善妙語，捨離垢惡語，垢惡語污人，能令到地獄。
1. 57 “Always speak words of peace And give up words that are tainted. A person destroyed by stained words Is a person heading for hell.
垢語所污人，彼人則無善，惡如師子蛇，彼不得生天。
1. 58 “A person possessed by tainted words Does not find any happiness. Like treacherous lions and snakes,Such people will not reach the higher realms.
一切善語人，能善安慰他，諸世間所愛，後世則生天。
1. 59 “Those who refrain from words That are harsh and deceptive, And instead bring joy, Happiness, and relief,
若人不惡語，捨離於諂曲，雖人行如天，彼人善應禮。
1. 60 Will be happy in this world And proceed to the higher realms thereafter. Such people are worthy Of the veneration of the wise.
實語常行忍，直心不諂曲，不惱於他人，彼建立法幢。
1. 61 “Those speakers of the truth who are always tranquil, Who are sincere, free from deceit, And who refrain from harming others, Are joyful banners of the Dharma.
人命不久住，猶如拍手聲，人身不如法，愚癡空過世。
1. 62 “Those who rattle on like the sound of clapping hands Are inferior among humans. Obtaining that, they do not know the Dharma. They are fooled by those who are deluded. 20
何人不自愛？何人不樂樂？若人作惡業，不行自愛因。
1. 63 “Not rectifying their own suffering And not wanting to be happy, People engage in negative acts And are fooled by the causes of craving.
妻子及財物，知識兄弟等，皆悉不相隨，唯有善惡業。
1. 64 “In consequence of their acts They cannot come close To wealth, children, or spouse, Nor to friends and relatives.
善業不善業，常與相隨行，如鳥行空中，影隨常不離。
1. 65 “Good deeds and bad deeds Follow people wherever they go, Just as birds in the sky [F.94.a] Are followed by their shadows.
如人乏資糧，道行則受苦，不作善業者，彼眾生亦然；
1. 66 “Just as travelers with insufficient provisions Will suffer on their journey, So beings who have failed to do good Will be heading for the lower realms.
如具資糧者，道行則安樂，眾生亦如是，作福善處行。
1. 67 “Just as travelers with abundant provisions Will be happy on their journey, So beings who have done good Will be heading for the higher realms.
久時遠行人，平安得還歸，諸親友知識，見之皆歡喜；
1. 68 “When people have spent a long time abroad And are delighted to return home, Their homecoming will be celebrated By happy friends and dear ones.
作福者亦爾，此死他處生，所作諸福德，如親等見喜。
1. 69 “Likewise, when those who have created merit Set out from this world to the other side, Their merits will create a joyous celebration, Like a happy party of friends and dear ones.
如是作福德，和集資未來，福德於他世，則得善住處。
1. 70 “Therefore, create and accumulate Merit for lives to come. Beings should be mindful Of creating merit for the next world.
福德天所讚，若人平等行，此身不可毀，未來則生天。
1. 71 “Acting harmoniously, people of merit Will be praised by the gods. They will be happy here And happy in the realms beyond.
觀如是處已，黠慧者學戒，得聖見具足，善行得寂靜。
1. 72 “As the wise perceive this key point They will maintain their discipline. Noble beings with supreme sight Practice peace within this world.
又修行者內心思惟——隨順正法觀察法行，觀察第四不善業道綺語口業——云何綺語？綺語幾種？前後語言不相應說，故名綺語；心輕速轉，前後語言相應而說，亦名綺語。從慢心起，自輕因緣，令人不信，即於現身是惡道生，一切世間輕毀之因，無所饒益。垢語綺語，如是第四垢語口業，非善業道，勿作綺語亦莫隨喜，不應受行。若綺語者，則非善人。
1. 73 “Moreover, spiritual practitioners who carefully observe inner phenomena understand chatter, the fourth verbal misdeed. What forms does chatter assume? Chatter is unrelated babble, the expression of random words based on shallow thinking. Some forms of chatter are careless, whereas others are not. By engaging in chatter, one will be considered untrustworthy in this life, and the people of the world will despise one’s course of activities. Chatter is pointless prattle, [F.94.b] and thus one ought to refrain from either directly or indirectly engaging in, or rejoicing in, this fourth verbal stain. And neither should one keep company with those who engage in chatter.
意不善者：貪、瞋、邪見。云何為貪？他所攝物，自心分別，欲得彼物，非正觀察。彼人如是愛樂他物，於他所有，無因、無分而自擾惱，望得彼物，故名意貪不善業道，非是可愛，非是可樂；所得果報，非意相應，非寂靜意，非是安樂。愚癡之人，虛妄生貪，他物叵得，虛妄分別生貪味著，心意動轉常生悕望，心樂欲取，見他財物，自得苦惱，故名為貪。如是意地第一貪心不善業道。
1. 74 “Covetousness, ill will, and wrong view belong to the path of unvirtuous mental acts. “Among these, covetousness is the state of being mentally and verbally obsessed with the substances and features of wealth procured by others, thinking, ‘This should be mine!’ Covetousness is that form of inappropriate mental engagement that is an impulsive reaction to, and craving for, the fine circumstances of others. Covetousness is an unvirtuous action, and its ripening is unattractive, ugly, and unpleasant. Covetousness fools restless and untrained, childish beings by creating a compulsive obsession with the fine circumstances of others. Thus, one seeks to obtain their fine circumstances, repeatedly and all-encompassingly, while wishing for and craving them to the extent that the very perception of such circumstances becomes painful. This is covetousness, a great stain among mental actions.
又修行者內心思惟——隨順正法觀察法行——云何名瞋意地第二不善業道？彼見聞知或天眼見：於他前人無有因緣，起瞋惡意；又復於他若貧、若富，無有因緣而見他已，意地起發重惡瞋心。以瞋因緣，於地獄受。善法穀等，既成熟已，瞋心如雹，壞善穀等；唯正智眼，對治彼闇。瞋心如火，燒一切戒。瞋則色變，是惡色因。瞋如大斧，能斫法橋，住在心中，如怨入舍；此世、他世，心一正行，瞋能壞破。捨彼瞋心，慈是對治及四聖諦：苦、集、滅、道。行地獄行，瞋為上使，唯有善人、聖聲聞人、聞法義人乃能捨離。
1. 75 “How does the mental state of ill will constitute a negative course of action? Spiritual practitioners who carefully observe inner phenomena see this either through knowledge derived from hearing or by means of the divine eye. They see how the illusory mental flaw of ill will may arise 21 when observing others, regardless of whether of they are excellent or not. Thus, one might act as one pleases with regard to that illusion, 22 and so sustain an extremely severe mental flaw. Such ill will leads to the experience of life in hell. It is like hail to the crops of virtuous qualities [F.95.a] and is antithetical to the eye of true insight. This fire within the heart of darkness burns away spiritual discipline. It is a cause of ugliness and cuts through the supports for the Dharma. It is the enemy of both this world and the worlds to come. It destroys one-pointedness, combats love, and demolishes the noble one’s four truths of suffering, origin, path, and cessation. Ill will is the supreme harbinger of life in hell. Ill will is therefore abandoned by all holy beings, noble hearers, and people in pursuit of learning.
又修行者內心思惟——隨順正法觀察法行——云何邪見正法障礙，一切惡見，心之黑闇？彼見聞知或天眼見：無始以來行邪見因，墮於地獄、餓鬼、畜生，故名黑闇。樂邪見者，正道障礙，如刀、火、毒、嶮岸惡處，唯有一切愚癡之人，貪著樂行，以顛倒見，故名邪見。
1. 76 “What is the function of wrong view, this darkness that grows in the hearts of beings in the form of negative beliefs that run counter to the sacred Dharma? Spiritual practitioners who carefully observe inner phenomena perceive this either through knowledge derived from hearing or by seeing with the divine eye. Wrong view has been present and has arisen since time without beginning. It is the cause of becoming a hell being, a starving spirit, or an animal. It is pitch-black darkness. It is a fondness for negative beliefs. It is antithetical to the genuine path. It is like a weapon, fire, poison, and an abyss. It destroys all beings. It is a view that is wrong and mistaken.
彼有二種：一、信邪因；二、心不信業果報法。信邪因者，作如是知：身等樂、苦皆是天作，非業果報。於業果報心不信者，謂無施等。是名邪見。如是十種不善業道、不饒益業，一切皆以邪見為本。
正法念處經卷第一
1. 77 “There are two kinds of wrong view: those that accept the existence of conditions and those that deny karmic actions and results. To accept conditions is to claim that all happiness and suffering is the result of actions carried out by oneself. To deny karmic actions and results is to deny the relevance of generosity, and so forth. Thus, as the basis of all ten unvirtuous actions, [F.95.b] wrong view functions as the fundamental destroyer of all meaningful objectives. [B2]
