---
title: "優婆塞戒經 · 24 業品"
description: "优婆塞戒经由北凉时期天竺三藏法师昙无谶翻译。此经是大乘佛教重要经典，专为在家居士（优婆塞、优婆夷）所说。内容核心是阐述在家菩萨如何修持戒律，涵盖从三皈五戒到六度四摄的广大行愿，详细指导居士如何在世俗生活中实践佛法、自利利他。该经明确了居士发菩提心、受持菩萨戒的可行性与重要性，为大乘居士佛教奠定了坚实的理论基础，在汉传佛教中具有崇高地位，是居士修学菩萨道的根本依止经典。"
url: "https://rushiwowen.co/en/r/cme3uv8h300kyk004b9cy5k3b"
---

### 優婆塞戒經業品第二十四之一

> Chapter 24: On Deeds (Part One)

善生言：「世尊！諸佛如來未出世時，菩薩摩訶薩以何為戒？」

> Good son asked, "World-Honored One! Before the Buddhas and Tathagatas appeared in the world, what did the great Bodhisattvas use as their precepts?"

「善男子！佛未出世，是時無有三歸依戒，唯有智人求菩提道，修十善法。是十善法，除佛無能分別說者，過去佛說流轉至今，無有漏失，智者受行。善男子！眾生不能受持修集十善法者，皆由過去不能親近諮承佛故。

> "Good man! Before a Buddha appears in the world, there are no Three Refuges or precepts to rely on. Only wise people seek the path to enlightenment and cultivate the ten wholesome deeds. These ten wholesome deeds, apart from a Buddha, no one can explain and distinguish them clearly. Past Buddhas taught them, and they have been passed down to this day without any loss or omission. The wise receive and practice them. Good man! Living beings are unable to accept, uphold, and cultivate the ten wholesome deeds because, in the past, they did not draw near to and learn from the Buddha."

「善男子！一切眾生皆有雜心，雜心因緣有雜煩惱，雜煩惱故造作雜業，雜業因緣受於雜有，雜有因緣受於雜身。善男子！一切眾生得雜身已，見於雜色；見雜色已，生惡思惟，是惡思惟名為無明。無明因緣，生於求心，名之為愛；因愛所作，名之為業；是業因緣，獲得果報，有智之人，能破析之。由內煩惱、外有因緣，則能繫縛；修十善已，則能解之，是故如來初得阿耨多羅三藐三菩提時，分別演說十善之法。因十善故，世間則有善行、惡行、善有、惡有乃至解脫，是故眾生應當至心分別體解十善之道。若有風雲，為持大水；阿修羅宮、大地、大山、餓鬼、畜生、地獄、四天王處乃至他化自在天處，悉因眾生十業道故；轉輪聖王所有四輪——金、銀、銅、鐵——七眾受戒求三菩提，亦因十善業因緣故。是十善業道因緣故，一切眾生內外之物、色之與命皆有增減，是故智者應當具足修十善道。若諸眾生少、壯、老時，春、秋、冬、夏所起煩惱，各各別異；小、中、大劫所起煩惱，亦復如是各各別異。眾生初修十善業時，得無量命，色、香、味具，因貪、瞋、癡一切皆失。是十惡業道因緣故，時節、年歲、星辰、日月、四大變異；若人能觀如是事者，當知是人能得解脫。眾生皆由苦因緣故則生信心，既得信心能觀善惡，如是觀已修十善法。

> Good man! All beings have minds filled with various thoughts. Because of these varied thoughts, they experience varied afflictions. Because of varied afflictions, they create varied deeds. Because of these varied deeds, they undergo varied existences. Because of varied existences, they receive varied bodies. Good man! Once all beings receive these varied bodies, they see varied forms. Upon seeing varied forms, they give rise to unwholesome thinking. This unwholesome thinking is called ignorance. From ignorance arises the seeking mind, which is called craving. What is done because of craving is called karma. This karma brings about its corresponding results. Those with wisdom can break through and analyze this process. Internal afflictions combined with external conditions create bondage. But by cultivating the ten wholesome deeds, one can be released from it. Therefore, when the Thus Come One first attained Supreme Perfect Enlightenment, he explained and taught the practice of the ten wholesome deeds. Because of these ten wholesome deeds, the world has wholesome actions and unwholesome actions, wholesome existences and unwholesome existences, and even liberation itself. Thus, all beings should sincerely examine and understand the path of the ten wholesome deeds. If there are clouds and winds, they hold up the great waters. The palaces of the asuras, the great earth, the great mountains, hungry ghosts, animals, hells, the abodes of the Four Heavenly Kings, and even the abode of the Heaven of Delighting in Others' Creations—all exist because of beings' ten kinds of karma. The Wheel-Turning Sage King's four wheels—gold, silver, copper, and iron—and the seven groups of disciples receiving precepts while seeking enlightenment, all come about because of the ten wholesome deeds. Because of these ten wholesome deeds, all beings' internal and external possessions, their forms and their lives, all increase or decrease accordingly. Therefore, wise people should fully cultivate the path of the ten wholesome deeds. When beings are young, strong, or old, and in spring, autumn, winter, or summer, the afflictions that arise are each different. Likewise, the afflictions arising in small, middle, and great eons are also each distinct. When beings first cultivate the ten wholesome deeds, they obtain immeasurable life, with full possession of form, smell, and taste. But through greed, anger, and delusion, they lose all of these. Because of the ten unwholesome deeds, seasons, years, stars, sun and moon, and the four great elements all undergo change. If a person can observe these things, they should know that this person will attain liberation. All beings, because of the conditions of suffering, come to develop faith. Having developed faith, they can observe good and evil. Having observed these, they cultivate the ten wholesome practices.

「意、行十處，故名十道：身三道者，謂殺、盜、婬；口四道者，惡口、妄語、兩舌、無義語；心三道者，妬、瞋、邪見。是十惡業，悉是一切眾罪根本。若諸眾生異界、異有、異生、異色、異命、異名，以是因緣應名無量，不但有十。如是十事，三名為業，不名為道；身、口七事，亦業亦道；是故名十。是十業道，自作、他作、自他共作，從是而得善、惡二果，亦是眾生善惡因緣；是故智者尚不應念，況身故作？若人令業煩惱諸結得自在者，當知即是行十惡道；若有能壞煩惱諸結不令自在，是人即是行十善道。若人始設方便，若先不思惟，當時卒作，是人不得業所攝罪。是故智者應當勤修十善業道；證四真諦，亦復如是。作期為惡，若失期者，亦不得罪。是故智者應修十善，因是十善眾生修已，增長壽命及內外物。煩惱因緣故，十惡業增；無煩惱因緣故，十善業增。

> The mind and body give rise to ten types of actions, so they are called the ten paths. The three bodily paths are killing, stealing, and sexual misconduct. The four verbal paths are harsh speech, lying, divisive speech, and meaningless chatter. The three mental paths are envy, ill will, and wrong views. These ten unwholesome deeds are the root of all suffering and wrongdoing. If living beings exist in different realms, with different states of existence, different forms of life, different bodies, different lifespans, and different names, then their deeds should be countless—not limited to just ten. Among these ten, the three mental ones are called actions, not paths. The seven bodily and verbal ones are both actions and paths. That is why they are collectively called the ten paths. These ten courses of action may be done by oneself, by others, or by both together. From them come both good and bad results, and they also serve as the causes and conditions for good and bad rebirths. Therefore, a wise person would not even think of doing them, let alone physically commit such acts. If a person lets their deeds and afflictions take control, know that they are walking the ten unwholesome paths. If someone can overcome their afflictions and keep them from taking control, that person is walking the ten wholesome paths. If a person begins with deliberate intention, or acts without prior thought and does something on impulse, they do not incur the full karmic guilt of that deed. This is why a wise person should diligently cultivate the ten wholesome paths, just as they would realize the four noble truths. If someone plans to do evil but fails to carry it out, they also do not incur the same guilt. Therefore, a wise person should cultivate the ten wholesome deeds. When living beings practice them, they increase their lifespan and their inner and outer blessings. Because of afflictions, the ten unwholesome deeds increase. When afflictions are absent, the ten wholesome deeds grow.

「善男子！是十業道，一一事中各有三事：一者、根本，二者、方便，三者、成已。根本者，若有他想，有眾生想，若以疑心斷其命根，若動身作相，或口說殺，是名根本。求刀、磨利、置毒、作索，是名方便。殺已手觸，稱量提持，若自食噉，若與人食，得物用度，任意施與，歡喜受樂，無有慚愧，心不悔恨，自讚其身，生大憍慢，是名成已。

「是他財有，亦作他想，若自往取，若遣人取，若以疑心移置異處，是名根本。若壞垣牆，諮問計數，置梯緣牆，入舍求覓乃至手觸，是名方便。若得物已，負擔藏隱，任意施與，賣用賜遺，歡喜受樂，無有慚愧，心不悔恨，自讚其身，生大憍慢，是名成已。

「若是婦女，繫屬他人，起於他想，若以疑心作非梵行，是名根本。若遣使往，若自眼見，若與信物，若以手觸，若濡細語，是名方便。若事已竟，遺以瓔珞，共坐飲食，歡喜受樂，無有慚愧，心不悔恨，自讚其身，生大憍慢，是名成已。

「若於大眾捨離本相，若於三時、若二時中，虛妄說之，是名根本。若於先時，次第莊嚴，搆言語端，或受他語，起往彼說，是名方便。若事成已，受取財物，任意施與，歡喜受樂，無有慚愧，不生悔恨，自讚其身，生於憍慢，是名成已。

「是妄語中，雜有兩舌，能壞和合，是名根本。若說他過及餘惡事，言和合者必有不可，若離壞者則有好事，是名方便。和合既離，受他財物，任意施與，歡喜受樂，無有慚愧，不生悔恨，自讚其身，生大憍慢，是名成已。

「若變容色，惡口罵詈，是名根本。若聞他罪，莊嚴辭章，起去到彼欲說是惡，是名方便。若罵詈已，還受他物，任意施與，歡喜受樂，無有慚愧，不生悔恨，自讚其身，生大憍慢，是名成已。

「若說欲事、非時之言，是名根本。若歌、若頌、無義章句，隨人所憙，造作百端，是名方便。若教他已，還受財物，任意施與，歡喜受樂，無有慚愧，不生悔恨，自讚其身，生大憍慢，是名成已。

「於他財物，生貪欲得，是名根本。發煩惱心，是名方便。作已得財，任意施與，歡喜受樂，復向餘說，無有慚愧，不生悔恨，自讚其身，生大憍慢，是名成已。

「若打罵人，是名根本。若捉杖石，問其過罪，是名方便。打已生喜，受取財物，任意施與，歡喜受樂，無有慚愧，不生悔恨，自讚其身，生大憍慢，是名成已。

「若誹謗業、因果、真諦、賢聖之人，是名根本。若讀誦、書寫、信受邪書，讚歎稱譽，是名方便。受已，向他分別演說，增其邪見，受邪財物，任意施與，歡喜受樂，無有慚愧，不生悔恨，自讚其身，生大憍慢，是名成已。

「或復有人，於十業道一時作二——妄語、兩舌——或一時三，所謂妄語、兩舌、惡口；又復有三，所謂邪見、惡口、妄語。如是說者，即是無義，是名為四。瞋之與貪，不得一時，其餘八事，可得一時。云何一時？六處遣使，自作二事——一者、婬他妻婦，二者、謂無業果——先作期要，一時得業。是十惡業，或得作色，無無作色，或有作色及無作色；若無方便及成已者，則得作色，無無作色；若有莊嚴及成已者，則得作色及無作色。是十業道有輕有重：若殺父母及辟支佛，偷三寶物，於所生母及羅漢尼作非梵行，妄語壞僧，是名為重。

「善男子！是十業道，各有三種：一、從貪生，二、從瞋生，三、從癡生。若為貪利故害命者，是名從貪；若殺怨家，是名從瞋；殺老父母，是名從癡。劫盜他財，亦復三種：自為己身、妻子、眷屬，貪他財物而往劫奪，是名從貪；盜怨家物，是名從瞋；劫奪下姓，是名從癡。邪婬亦三：若為自樂行非梵行，是名從貪；婬怨眷屬，是名從瞋；於所生母作非梵行，是名從癡。妄語三種：若為財利自受快樂，是名從貪；為壞怨故，是名從瞋；若畏他死，是名從癡。兩舌三種：為財利故，是名從貪；為壞怨故，是名從瞋；破壞和合，邪見之眾是名從癡。惡口三種：為財利故，罵詈婦兒，是名從貪；故向怨家說所惡事，是名從瞋；說他往昔先人過罪，是名從癡。無義語亦三種：若為歡樂，歌叫諠譁，是名從貪；為勝他故，歌叫諠譁，是名從瞋；為增邪見，歌叫諠譁，是名從癡。從貪生者，是名為妬；從瞋生者，是名為瞋；從癡生者，是名邪見。

「修十善已，一一事中得三解脫。是十惡業決定當得地獄果報、或有餓鬼、或有畜生；餘果則得人中短命，貧窮乏財，婦不貞廉，有所言說人不信受，無有親厚，常被誹謗，耳初不聞善好之言，能令外物四大衰微，無有真實，惡風暴雨，爛臭敗壞，土地不平，無有七寶，多有石沙、荊棘、惡刺，時節轉變，無有常定，果蓏少實，味不具足。若欲破壞如是等事，應當至心修行十善。是十善法，三天下具，或有戒攝，或非戒攝；北欝單曰唯有四事；地獄有五；餓鬼、畜生、天中具十，非戒所攝；欲界六天無有方便，唯有根本、成已二事。

「夫業道者，一念中得。如其殺者、可殺俱死，是則不得根本業果。若作莊嚴，事竟不成，唯得方便，不得根本。作莊嚴已便得殺者，得根本罪。如其殺已，不追成已，無無作罪。若殺者一念中死，可殺之者次後念死，殺者不得根本業罪。若遣使殺，使得作罪，口勅之者得無作罪；若惡口勅，亦得作罪及無作罪。若其殺已，心善、無記，亦得作罪及無作罪。

「若有說言『過去已滅，未來未生，現在無住，云何名殺？一念不殺，微塵不壞，若一不殺，多亦不能，云何言殺？』是義不然！何以故？雖復現在一念不殺，能遮未來使不起故，故得名殺。以是義故，不可以見一處無殺，舉一切處悉便無殺。有人刺手則便命終，或有截足而命全者；頭則不爾，刺、截俱死。若有作已得大罪者，是名業道；三業自得，七業自、他。若無作者，亦無無作。

「或有說言『身業三事有作、無作，口不如是』，是義不然！何以故？若口有作、無無作者，口勅殺已，不應得罪，是故口業亦應有作及以無作。心則不爾，何以故？賢聖之人不得罪故。何因緣故名作、無作？是業墮於三惡道故，生於人中壽命短故，所有六入常受苦故，餘果相似，根本正果或有相似或不相似。受果報時，在活地獄、黑繩地獄，餓鬼、畜生、人中三處受於餘果。若於一人作殺莊嚴，作莊嚴已，有二人死，當知唯於本所為人得作、無作。

「若有說言『色是無記，命亦無記，如是無記，云何殺已而得殺罪？』是義不然！何以故？如是身命是善惡心器，若壞是器，遮於未來善惡心故，是故得罪。若王勅殺，侍臣稱善，是王與臣罪無差別；獵亦如是。若有垂終，其命餘殘有一念在，若下刀殺，是得殺罪；若命已盡而下刀者，不得殺罪。若先作意規欲撾打，然下手時，彼便命終，不得殺罪。若作毒藥與懷妊者，若破歌羅羅，是人則得作、無作罪。若自刑者，不得殺罪。何以故？不起他想故，無瞋恚心故，非他自因緣故。

「或有說言『若心在善、不善、無記，悉得殺罪，猶如火、毒，雖復善心、不善、無記，觸、食之者悉皆死』者，是義不然！何以故？世間有人捉火不燒，食毒不死，非惡心殺，亦復如是不得殺罪，如諸醫等。

「或有說言『婆藪仙人說呪殺人、殺羊祀天，不得殺罪』，是義不然！何以故？斷他命故，癡因緣故。若見人死心生歡喜，當知是人得成已罪；見他殺已，心生歡喜，出財賞之，亦復如是。若使他殺，受使之人到已，更以種種苦毒而殺戮之，口勅之者，唯得作罪，受使之人，兼得二罪：作以無作。

「若發惡心奪取他物，是人亦得作、無作罪。若數時取，若寄時取，因市易取，亦得偷罪。若自不取、不貪、不用，教他令取，是人亦得作、無作罪。若欲偷金，取時得銀，出外識已，還置本處，是人不得偷盜之罪。若欲偷金，得已即念無常之想，心生悔恨，欲還本主而復畏之，設餘方便還所偷物，雖離本處，不得偷罪。奴僕財產，先悉生意與主同共，後生貪想輒取主物，取已生疑而便藏避，復思是物同共無異，雖離本處，不得偷罪。若人行路為賊所剝，既至村落，村主問言：『汝失何物？我當償之。』若說過所失，取他物者，是得偷罪。若有發心，施他二衣，受者取一，云不須二，輒還留者，是得偷罪。若人發心，欲以房舍、臥具、醫藥、資生所須施一比丘，未與之間，更聞他方有大德來，輒迴施之，是得偷罪。若取命過比丘財物，誰邊得罪？若羯磨已，從羯磨僧得；若未羯磨，從十方僧得；若臨終時隨所與處，因之得罪。若偷佛物，從守塔人主邊得罪。若暴水漂財物、穀米、果蓏、衣服、資生之物，取不得罪。

「若於非時、非處、非女、處女、他婦、若屬自身，是名邪婬。唯三天下有邪婬罪，欝單曰無。若畜生、若破壞、若屬僧、若繫獄、若亡逃、若師婦、若出家人，近如是人，名為邪婬。出家之人無所繫屬，從誰得罪？從其親屬、王所得罪。惡時、亂時、虐王出時、怖畏之時，若令婦妾出家剃髮，還近之者，是得婬罪。若到三道，是得婬罪。若自若他在於道邊、塔邊、祠邊、大會之處，作非梵行，得邪婬罪。若為父母、兄弟、國王之所守護，或先與他期，或先許他，或先受財，或先受請，木埿、畫像及以死尸，如是人邊作非梵行，得邪婬罪。若屬自身而作他想，屬他之人而作自想，亦名邪婬；如是邪婬亦有輕重，從重煩惱則得重罪，從輕煩惱則得輕罪。

「若有疑心，若無疑心，若見、若聞、若覺、若知、若問、不問，異本說者，是名妄語；若言不本見、聞、覺、知，亦是妄語，不名具足；若破相說，無覆藏相，是非妄語；若異音說，前人不解，亦是妄語，不名具足；若顛倒語，若發大聲不了了語，若有所說前人不解，亦是妄語，不名具足；兩舌、惡口，若壞前人，不壞前人，作已得罪；無義語，亦復如是：如是七事，亦道亦業；其餘三事，是業非道。何以故？自不行故，妨於自他得大罪故。

「或有說言『一切微塵次第而住，亦念念滅，滅已無住；若無住者，尚無有作，況有無作？』是義不然！何以故？世間之法有因有果，無因無果。如面水、鏡則有像現，離面無像；作亦如是，從身有作，從是作法則出無作，如面水、鏡則有像現。譬如有人，發惡心故則惡色現，發善心故則善色現；作以無作，亦復如是。若因善業得善妙色，若因惡業得麁惡色；作以無作，亦復如是。若以念念常滅無有作、無作者，如先所說燈、河等喻，雖念念滅，以二諦故，說作、無作。微塵雖復次第不住，亦復不破世諦法也；正以微塵次第得名。

「父母、羅漢，其有殺者，得無量罪；父母、羅漢及以他人，陰、界、入等等無差別，所以得重，以是福田、報恩田故。如說二字不得一時，然此二字終不和合義不可說，雖念念滅，亦名妄語，不破世諦。猶如射箭，雖念念滅，因於身業微塵力故，到不到處；作以無作，亦復如是。如舞獨樂，雖念念滅，因於身業微塵力故而能動轉；作以無作，亦復如是。如旋火輪，雖念念滅，因於身業微塵力故，火得圓匝。初發心異，方便心異，作時心異，說時心異，眾緣和合故得名作，以作因緣生於無作；如威儀異，其心亦異，不可得壞，故名無作。從此作法得無作已，心雖在善、不善、無記，所作諸業無有漏失，故名無作。若身作善，口作不善，當知是人獲得雜果；若身善業有作、無作，口不善業唯有有作，無有無作，當知是人唯得善果，不得惡果。是故經中說七種業有作、無作。如人重病，要須眾藥和合治之，若少一種，則不能治。何以故？其病重故。一切眾生亦復如是，具諸惡故，要須眾戒然後治之，若少一戒，則不能治。」

## 優婆塞戒經卷第六