（一三）中阿含業相應品度經第三(初一日誦)
13. Karma Chapter: The Discourse on Relinquishment (First Day's Recitation)
我聞如是：
Thus have I heard:
一時，佛遊舍衛國，在勝林給孤獨園。
Once, the Buddha was traveling in the country of Shravasti, staying at the Jeta Grove in Anathapindika's Park.
爾時，世尊告諸比丘：「有三度處，異姓、異名、異宗、異說，謂有慧者善受、極持而為他說，然不獲利。云何為三？或有沙門、梵志如是見、如是說，謂人所為一切皆因宿命造；復有沙門、梵志如是見、如是說，謂人所為一切皆因尊祐造；復有沙門、梵志如是見、如是說，謂人所為一切皆無因無緣。
At that time, the World-Honored One addressed the monks: "There are three schools of thought, each with different names, different lineages, and different teachings. Though wise people may accept and uphold them well and teach them to others, they ultimately gain no benefit from doing so. What are these three?
Some ascetics and Brahmins hold this view and say: 'Everything a person does is entirely caused by past karma.'
Other ascetics and Brahmins hold this view and say: 'Everything a person does is entirely caused by a divine creator's will.'
Still other ascetics and Brahmins hold this view and say: 'Everything a person does is without any cause or condition.'
「於中若有沙門、梵志如是見、如是說，謂人所為一切皆因宿命造者，我便往彼，到已，即問：『諸賢！實如是見、如是說，謂人所為一切皆因宿命造耶？』彼答言：『爾。』我復語彼：『若如是者，諸賢等皆是殺生。所以者何？以其一切皆因宿命造故。如是，諸賢皆是不與取、邪婬、妄言，乃至邪見。所以者何？以其一切皆因宿命造故。諸賢！若一切皆因宿命造，見如真者，於內因內，作以不作，都無欲、無方便。諸賢！若於作以不作，不知如真者，便失正念、無正智，則無可以教，如沙門法如是說者，乃可以理伏彼沙門、梵志。』
"Among them, if there are ascetics or brahmins who hold this view and say: 'Everything a person does is caused by past deeds (fate),' I go to them and ask: 'Venerable ones, do you truly hold this view and say: Everything a person does is caused by past deeds?' They reply: 'Yes.' I then say to them: 'If that is so, then all of you are engaging in killing. Why? Because you say everything is caused by past deeds. Similarly, all of you are engaging in taking what is not given, sexual misconduct, lying, and even holding wrong views. Why? Because you say everything is caused by past deeds. Venerable ones, if everything is truly caused by past deeds, then when it comes to inward actions—whether one acts or does not act—there is no desire and no effort. Venerable ones, if one does not truly know about acting or not acting, one loses right mindfulness and lacks right wisdom, and there is no way to teach them. Such ascetics and brahmins can be refuted through reason when their views are stated in this way.'"
「於中若有沙門、梵志如是見、如是說，謂人所為一切皆因尊祐造者，我便往彼，到已，即問：『諸賢！實如是見、如是說，謂人所為一切皆因尊祐造耶？』彼答言：『爾。』我復語彼：『若如是者，諸賢等皆是殺生。所以者何？以其一切皆因尊祐造故。如是，諸賢皆是不與取、邪婬、妄言，乃至邪見。所以者何？以其一切皆因尊祐造故。諸賢！若一切皆因尊祐造，見如真者，於內因內，作以不作，都無欲、無方便。諸賢！若於作以不作，不知如真者，便失正念、無正智，則無可以教，如沙門法如是說者，乃可以理伏彼沙門、梵志。』
If there are ascetics or brahmins who hold such a view and make such a claim, saying, "All that people do is because of the Creator's making," then I go to them, and having arrived, ask, "Venerable ones! Do you truly hold such a view and make such a claim, saying, 'All that people do is because of the Creator's making'?" They answer, "Yes." Then I say to them, "If that is so, then all you venerable ones are killers. Why? Because all is due to the Creator's making. In the same way, all you venerable ones are takers of what is not given, indulgers in misconduct, speakers of falsehood, and even holders of wrong views. Why? Because all is due to the Creator's making. Venerable ones! If all is truly due to the Creator's making, and one sees this as it really is, then in oneself, regarding what is done or not done, there would be no desire and no effort. Venerable ones! If one does not know what is done or not done as it really is, then one loses right mindfulness and lacks right understanding, and there is nothing that can be taught. Thus, when spoken in accordance with the ascetic's way, one can rightly refute those ascetics and brahmins."
「於中若有沙門、梵志如是見、如是說，謂人所為一切皆無因無緣者，我便往彼，到已，即問：『諸賢！實如是見、如是說，謂人所為一切皆無因無緣耶？』彼答言：『爾。』我復語彼：『若如是者，諸賢等皆是殺生。所以者何？以其一切皆無因無緣故。如是，諸賢皆是不與取、邪婬、妄言，乃至邪見。所以者何？以其一切皆無因無緣故。諸賢！若一切皆無因無緣，見如真者，於內因內，作以不作，都無欲、無方便。諸賢！若於作以不作，不知如真者，便失正念、無正智，則無可以教，如沙門法如是說者，乃可以理伏彼沙門、梵志。』
If there are ascetics or brahmins who hold such a view and say, "Everything a person does is entirely without cause or condition," I would go to them and, upon arriving, ask: "Friends, is it truly your view and statement that everything a person does is entirely without cause or condition?" They would answer, "Yes." I would then say to them, "If that is so, then you all are committing killing. Why? Because everything is without cause or condition. Likewise, you all are taking what is not given, engaging in sexual misconduct, lying, and holding wrong views. Why? Because everything is without cause or condition. Friends, if everything were truly without cause or condition, and you saw this as it really is, then regarding what is done and not done, you would have no desire and no effort, because you would be acting without cause. Friends, if you do not know as it really is what is done and not done, you would lose proper mindfulness and lack right understanding, and there would be nothing by which you could be taught. Yet such ascetics and brahmins who speak in this way can indeed be refuted through reason."
「我所自知、自覺法，為汝說者，若沙門、梵志，若天、魔、梵及餘世間皆無能伏，皆無能穢，皆無能制。云何我所自知、自覺法為汝說，非為沙門、梵志，若天、魔、梵及餘世間所能伏、所能穢、所能制？謂有六處法，我所自知、自覺為汝說，非為沙門、梵志，若天、魔、梵及餘世間所能伏、所能穢、所能制。復有六界法，我所自知、自覺為汝說，非為沙門、梵志，若天、魔、梵及餘世間所能伏、所能穢、所能制。
「云何六處法，我所自知、自覺為汝說？謂眼處，耳、鼻、舌、身、意處，是謂六處法，我所自知、自覺為汝說也。云何六界法，我所自知、自覺為汝說？謂地界，水、火、風、空、識界，是謂六界法，我所自知、自覺為汝說也。
What are the six sense bases, which I have directly known and realized, and which I teach to you? They are the eye, ear, nose, tongue, body, and mind. These are called the six sense bases, which I have directly known and realized, and which I teach to you.
What are the six elements, which I have directly known and realized, and which I teach to you? They are the earth element, water, fire, wind, space, and consciousness. These are called the six elements, which I have directly known and realized, and which I teach to you.
「以六界合故，便生母胎，因六界便有六處，因六處便有更樂，因更樂便有覺。比丘！若有覺者便知苦如真，知苦習、知苦滅、知苦滅道如真。云何知苦如真？謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦、略五盛陰苦，是謂知苦如真。云何知苦習如真？謂此愛受當來有，樂欲共俱，求彼彼有，是謂知苦習如真。云何知苦滅如真？謂此愛受當來有，樂欲共俱，求彼彼有斷無餘、捨、吐、盡、無欲、滅、止、沒，是謂知苦滅如真。云何知苦滅道如真？謂八支聖道，正見乃至正定，是為八，是謂知苦滅道如真。比丘！當知苦如真，當斷苦習，當苦滅作證，當修苦滅道。若比丘知苦如真，斷苦習，苦滅作證，修苦滅道者，是謂比丘一切漏盡，諸結已解，能以正智而得苦際。」
Because the six elements come together, a being enters the mother's womb. From the six elements come the six sense bases. From the six sense bases comes contact. From contact comes feeling.
Monks, when one feels, one truly understands suffering, truly understands the origin of suffering, truly understands the cessation of suffering, and truly understands the path leading to the cessation of suffering.
What does it mean to truly understand suffering? It means: the suffering of birth, the suffering of aging, the suffering of sickness, the suffering of death, the suffering of being with those we dislike, the suffering of being separated from those we love, the suffering of not getting what we want—in short, the suffering of the five aggregates that fuel attachment. This is called truly understanding suffering.
What does it mean to truly understand the origin of suffering? It means: this craving, which leads to future rebirth, is tied to pleasure and desire, and seeks satisfaction here and there. This is called truly understanding the origin of suffering.
What does it mean to truly understand the cessation of suffering? It means: this craving, which leads to future rebirth, is tied to pleasure and desire, and seeks satisfaction here and there—when it is completely abandoned, eradicated, released, let go, extinguished, without desire, ceased, and brought to an end. This is called truly understanding the cessation of suffering.
What does it mean to truly understand the path leading to the cessation of suffering? It means: the Noble Eightfold Path—right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. These eight are called the path leading to the cessation of suffering. This is called truly understanding the path leading to the cessation of suffering.
Monks, you should truly understand suffering, abandon the origin of suffering, realize the cessation of suffering, and cultivate the path leading to the cessation of suffering.
When a monk truly understands suffering, abandons the origin of suffering, realizes the cessation of suffering, and cultivates the path leading to the cessation of suffering, he is called one who has exhausted all defilements, untied all bonds, and, with true wisdom, has reached the end of suffering.
佛說如是。彼諸比丘聞佛所說，歡喜奉行。
Thus the Buddha spoke. Hearing what the Buddha had said, those monks rejoiced and devoted themselves to putting it into practice.
度經第三竟(千一百八十四字)
The third chapter of the Sutra is completed(1,184 characters)