（一二）中阿含業相應品惒破經第二(惒乎過反)(初一日誦)
Chapter 12: Middle-Length Discourses on Karma — The He Po Sutra (He, pronounced guò; First Day’s Recitation)
我聞如是：
一時，佛遊釋羇瘦迦維羅衛，在尼拘類園。
Once, the Buddha was traveling in the Sakya country, staying at the Banyan Tree Park in Kapilavastu.
爾時，尊者大目乾連與比丘眾俱，於中食後有所為故，集坐講堂。是時，尼乾有一弟子，釋種，名曰惒破，中後彷徉至尊者大目乾連所，共相問訊，却坐一面。
At that time, the venerable Mahamaudgalyayana, together with a group of monks, gathered in the lecture hall after the midday meal for a specific purpose. At that moment, a disciple of the Nirgranthas, named Hupo, who was of the Shakya clan, happened to be strolling around after midday. He approached the venerable Mahamaudgalyayana, exchanged greetings, and sat down to one side.
於是，尊者大目乾連問如此事：「於惒破意云何？若有比丘身、口、意護，汝頗見是處，因此生不善漏，令至後世耶？」
Then the Venerable Mahamaudgalyayana asked about this matter: "What do you think, Unbroken Intention? If a monk guards his body, speech, and mind, do you see any situation where this could give rise to unwholesome taints that would carry over to a future life?"
惒破答曰：「大目乾連！若有比丘身、口、意護，我見是處，因此生不善漏令至後世。大目乾連！若有前世行不善行，因此生不善漏令至後世。」
He Po replied, "Great Maudgalyayana, if a monk guards his body, speech, and mind—as I see it—this constitutes an area where unwholesome taints arise that lead to future lives. Great Maudgalyayana, if someone performed unwholesome actions in a previous life, this too constitutes an area where unwholesome taints arise that lead to future lives."
後時，世尊靜處宴坐，以淨天耳出過於人，聞尊者大目乾連與尼乾弟子釋惒破共論如是。世尊聞已，則於晡時從宴坐起，往詣講堂比丘眾前，敷座而坐。世尊坐已，問曰：「目乾連！向與尼乾弟子釋惒破共論何事？復以何事集坐講堂？」
Some time later, while dwelling alone in meditation and using his clear celestial ear that surpasses human hearing, the World-Honored One heard the Venerable Maha Maudgalyayana and Siha, a disciple of the Nigantha, having this discussion. Having heard this, in the late afternoon he arose from his meditation and went to the lecture hall, where he sat down before the assembly of monks. After being seated, the World-Honored One asked: "Maudgalyayana, what was the discussion you were having earlier with Siha, the Nigantha disciple? And what was the purpose of your gathering in the lecture hall?"
尊者大目乾連白曰：「世尊！我今日與比丘眾俱，於中食後有所為故，集坐講堂，此尼乾弟子釋惒破中後彷徉來至我所，共相問訊，却坐一面，我問如是：『於惒破意云何？若有比丘身、口、意護，汝頗見是處，因此生不善漏令至後世耶？』尼乾弟子釋惒破即答我言：『若有比丘身、口、意護，我見是處，因此生不善漏令至後世。大目乾連！若有前世行不善行，因此生不善漏令至後世。』世尊！向與尼乾弟子釋惒破共論如是，以此事故，集坐講堂。」
The Venerable Mahamaudgalyayana said: "World-Honored One, today I was together with a group of monks in the assembly hall after the midday meal, for a certain matter. A disciple of the Nirgranthas named Shihopo came to visit me after his midday meal. After exchanging greetings, he sat down to one side, and I asked him: 'What is your view, Shihopo? If a monk is disciplined in body, speech, and mind, do you see any reason why impure tendencies could arise from this and lead to future existence?' The Nirgrantha disciple Shihopo replied: 'If a monk is disciplined in body, speech, and mind, I do see such a reason why impure tendencies could arise and lead to future existence. Great Mahamaudgalyayana, if someone has previously committed unwholesome actions, these could give rise to impure tendencies that lead to future existence.' World-Honored One, this is the discussion I had with Shihopo, the Nirgrantha disciple, which is why we were gathered in the assembly hall."
於是，世尊語尼乾弟子釋惒破曰：「若我所說是者，汝當言是，若不是者，當言不是，汝有所疑，便可問我：『沙門瞿曇！此有何事，此有何義？』隨我所說，汝若能受者，我可與汝共論此事。」
Then the World-Honored One said to Shihopo, a disciple of the Nirgranthas: "If what I say is correct, you should agree. If it is not correct, you should disagree. If you have any doubts, you may ask me: 'Gotama the ascetic, what is this matter? What is the meaning of this?' If you can accept what I say, I can discuss this matter with you."
惒破答曰：「沙門瞿曇！若所說是，我當言是，若不是者，當言不是，我若有疑，當問瞿曇：『瞿曇！此有何事，此有何義？』隨沙門瞿曇所說，我則受持，沙門瞿曇但當與我共論此事。」
Hepo replied: "Gotama the ascetic, if what you say is correct, I will agree it is correct. If it is not, I will say it is not. If I have any doubt, I will ask you: 'Gotama, what is this about? What does this mean?' Whatever the ascetic Gotama says, I will accept and uphold. The ascetic Gotama should simply discuss this matter with me."
世尊問曰：「於惒破意云何？若有比丘生不善身行、漏、煩熱、憂慼，彼於後時不善身行滅，不更造新業，棄捨故業，即於現世便得究竟而無煩熱，常住不變，謂聖慧所見、聖慧所知也。身生不善、口行不善、意行不善無明行、漏、煩熱、憂慼，彼於後時不善無明行滅，不更造新業，棄捨故業，即於現世便得究竟而無煩熱，常住不變，謂聖慧所見、聖慧所知。云何，惒破！如是比丘身、口、意護，汝頗見是處，因此生不善漏令至後世耶？」
惒破答曰：「瞿曇！若有比丘如是身、口、意護，我不見是處，因此生不善漏令至後世。」
"Dharmadhatu replied, 'Gotama, if a monk guards his body, speech, and mind in this way, I see no possibility that unwholesome defilements would arise from this and lead to a future existence.'"
世尊歎曰：「善哉！惒破！云何，惒破！若有比丘無明已盡，明已生，彼無明已盡，明已生，生後身覺便知生後身覺，生後命覺便知生後命覺，身壞命終，壽已畢訖，即於現世一切所覺便盡止息，當知至竟冷。猶如，惒破！因樹有影，若使有人持利斧來斫彼樹根，段段斬截，破為十分，或為百分，火燒成灰，或大風吹，或著水中。於惒破意云何？影因樹有，彼影從是已絕其因，滅不生耶？」
惒破答曰：「如是。瞿曇！」
「惒破！當知比丘亦復如是，無明已盡，明已生，彼無明已盡，明已生，生後身覺便知生後身覺，生後命覺便知生後命覺，身壞命終，壽已畢訖，即於現世一切所覺便盡止息，當知至竟冷。惒破！比丘如是正心解脫，便得六善住處，云何為六？惒破！比丘眼見色，不喜不憂，捨求無為，正念正智，惒破！比丘如是正心解脫，是謂得第一善住處。如是，耳、鼻、舌、身、意知法，不喜不憂，捨求無為，正念正智，惒破！比丘如是正心解脫，是謂得第六善住處，惒破！比丘如是正心解脫，得此六善住處。」
惒破白曰：「如是，瞿曇！多聞聖弟子如是正心解脫，得六善住處。云何為六？瞿曇！多聞聖弟子眼見色，不喜不憂，捨求無為，正念正智，瞿曇！多聞聖弟子如是正心解脫，是謂得第一善住處。如是，耳、鼻、舌、身、意知法，不喜不憂，捨求無為，正念正智。如是，瞿曇！多聞聖弟子如是正心解脫，是謂得第六善住處。如是，瞿曇！多聞聖弟子如是正心解脫，得此六善住處。」
於是，惒破白世尊曰：「瞿曇！我已知，善逝，我已解。瞿曇猶明目人，覆者仰之，覆者發之，迷者示道，暗中施明，若有眼者便見於色；沙門瞿曇亦復如是，為我無量方便說法現義，隨其諸道。世尊！我今自歸於佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。
「世尊！猶如有人養不良馬，望得其利，徒自疲勞而不獲利。世尊！我亦如是，彼愚癡尼乾不善曉了，不能解知，不識良田而不自審，長夜奉敬供養禮事，望得其利，唐苦無益。世尊！我今再自歸佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。
「世尊！我本無知，於愚癡尼乾有信有敬，從今日斷。所以者何？欺誑我故。世尊！我今三自歸佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」
佛說如是。釋惒破及諸比丘聞佛所說，歡喜奉行。
惒破經第二竟(一千五百二字)