本篇經文與巴利《相應部》SN42.6《 綁刀氏之子經》(《Asibandhakaputtasuttaṃ》) 的內容完全相同， 唯一不同之處是佛陀在本經中說法的對象是一位天神；而在巴利經典中說法的對象是一位村長。
本經中佛陀明白說明沒有所謂的「超渡」。如果，佛教真的有所謂的「超渡」，那麼，大慈大悲的佛陀還在人間的時候就早該把鬼道眾生都給度光，然而，事實並非如此。佛陀雖有不可思議的萬能神通，但他是指導人類及天神走向滅苦之道的心靈導師，絕非如外道的造物主般能決定眾生上天堂或下地獄，真正能左右眾生福禍的是「業」的善、惡。
經中來勸請佛陀超渡眾生的是一位天神，由此可見即使貴如天神，卻也未必都具足正見，所以現今許多「通靈人」如果真能與鬼神通靈，彼等所傳達的「因果觀」也未必皆與佛法相應。
在金庸小說《倚天屠龍記》第四冊第四十章《不識張郎是張郎》中記載了一段男主角張無忌與少林空聞大師的精彩對話。當時張無忌問空聞大師有關超度的意義，他問道：「然則方丈何以虔誠行法，超度幽魂？」空聞答道：「善哉，善哉！幽魂不須超度。人死業在，善有善報，惡有惡報。佛家行法，乃在求生人心之所安，超度的乃是活人。」張無忌登時領悟，拱手道：「多謝指點。在下深夜滋擾，至為不安，萬望方丈恕罪。」
真是善哉斯言啊!金庸果然睿智，他藉由小說中虛擬的空聞大師的一番話點出人世間各派宗教的超度法會，其背後真正的意義或許並不是在超度死者，而是在超度活人哦!
選譯自《中阿含經》業相應品《伽彌尼經》
喬正一譯於西元二○○四年十二月六日八關齋戒日
修訂於西元2019/8/15農曆七月十五日中元節布薩八關齋戒日
我是這樣聽說的：
有一次，佛陀在古印度的那難陀精舍遊方，暫時住在墻村芒果園林中。
某一晚，有一位天神從夜空緩緩而降，這位天神的名字叫做伽彌尼，祂的相貌英俊，身材高大挺拔，儀態莊嚴，全身散發出絢麗耀眼的迷人光彩，在黑夜將盡黎明來臨前，祂來到佛陀的面前，頂禮佛足之後，便站立在一旁。
伽彌尼天神開口勸請佛陀說：「
世尊，婆羅門教的祭司平時侍奉諸天，他們都法力高強。如果有人死亡，他們都可以憑藉法力讓死者的亡魂獲得超渡，往生極樂天上。而世尊是普為三界眾生所恭敬的覺者，又是人類及天神的導師，為此懇請世尊也使用神通法力去超拔救贖那些死去的眾生，令他們也都能仰仗您的佛力得以生天。」
世尊聽後便說：「
伽彌尼，我先請問你一些問題，請你就你所知回答。
伽彌尼，在一個村邑中，不論男女，如果他們平日多行不義，作出殺生、偷盜、邪淫、妄語……乃至邪見等十種惡業，這些人在臨終時有許多人雙手合掌為他們祈禱唸經，咒願說：『某某男、某某女，平日雖多行不義，作出殺生、偷盜、邪淫、妄語……乃至邪見等十種惡業，但願某某男、某某女因此惡行、緣此惡業，來世生天。』伽彌尼，你認為這些平日多行不義的惡男惡女真的會因為他人的祈禱迴向而生天嗎？」
伽彌尼天神回答：「這是不可能的，世尊。」
世尊說：「很好，伽彌尼，這就好比離此村不遠之處有一潭深淵，有人將一顆沉重的巨石投擲於水中，然後許多人在一旁咒願祈禱唸經，希望此石能浮出水面，伽彌尼，你認為這顆巨石會因為集眾人的念力而浮出水面嗎？」
世尊說：「就是這樣，伽彌尼，這些多行不義的惡男惡女，平日累積諸多惡行，作出殺生….乃至邪見等十惡業，在他們臨終時，就算有再多的人為他們祈禱迴向或唸經超渡，願他們往生天界，也都是枉然。因為惡有惡報、黑業有黑報，作出十惡業行自然會下墮惡道，這是因果定律。」
世尊又說：「伽彌尼，還有一類善男善女，心地善良，努力行善，平時遠離殺生….乃至邪見等十惡業，在他們臨終時，眾人皆詛咒他們下墮地獄或其他惡道，你認為他們真會因此下墮地獄或其他惡道嗎？」
伽彌尼天神回答：「不可能，世尊。」
世尊說：「很好，伽彌尼，這些心地善良的善男善女，平日努力行善，遠離殺生….乃至邪見等十惡業，在他們臨終時，就算有再多的人詛咒他們下地獄或墮入其他惡道，也 都沒有用。因為善有善報、白業有白報，奉行十善業行自然會上昇善道，這是因果定律。
伽彌尼，就好像有人將裝滿酥油的瓶子打破，投擲於深淵中，破瓶會沉入水底，而酥油會浮於水面。同樣的道理，這一類的善男善女，心地善良，努力行善，平時遠離殺生….乃至邪見等十惡業，當他們走到生命的盡頭時，從父母所生的四大肉身，經歷過衣、食等長期 所養護，也經歷過坐、臥、按摩、洗澡、沐浴等世間生活作息，到頭來都將破壞、滅盡、離散。在他們命終後，遺體可能被烏鳥所啄，可能被虎狼吞食，也可能被火燒，更可能遭土埋，但最後都終將塵歸塵、土歸土。然而，他們善良的心意、心識在生前早已長期被正確的信仰所熏陶，被精進的戒行、多聞、布施、智慧等諸功德善業所熏陶，這類善男善女會因此善業、緣此善行，自然昇上天界，重生於善處。
伽彌尼，捨離殺生，斷除殺業，就是園觀之道、昇進之道、善處之道。
伽彌尼，捨離不與取、邪婬、妄言乃至邪見者，就是園觀之道、昇進之道、善處之道。
伽彌尼，這世間有兩種園觀之道、昇進之道、善處之道。第一種就是上開所說的往生善處之道；另一種是屬於出世的園觀之道、昇進之道、善處之道。那就是八聖道，從正見乃至正定的八種滅苦之道。」
伽彌尼天神及諸比丘聽完佛陀的教誨後，都心生歡喜，決定依法奉行。
原文/
（一七）中阿含業相應品伽彌尼經第七(伽音巨羅反) (初一日誦) 我聞如是。一時。佛遊那難陀園。 在墻村捺林。爾時。阿私羅天有子名伽彌尼。色像巍巍。 光耀煒曄。夜將向旦。往詣佛所。稽首佛足。 卻住一面。阿私羅天子伽彌尼白曰。世尊。 梵志自高。事若干天。若眾生命終者。 彼能令自在往來善處。生於天上。世尊為法主。 唯願世尊使眾生命終得至善處。生於天中。 世尊告曰。伽彌尼。我今問汝。隨所解答。 伽彌尼。於意云何。若村邑中或有男女。 懈不精進。而行惡法。成就十種不善業道。殺生． 不與取．邪婬．妄言。乃至邪見。彼命終時。 若眾人來。各叉手向稱歎求索。作如是語。 汝等男女。懈不精進。而行惡法。 成就十種不善業道。殺生．不與取．邪婬．妄言。乃至邪見。 汝等因此緣此。身壞命終。必至善處。乃生天上。 如是。伽彌尼。彼男女等。懈不精進。而行惡法。 成就十種不善業道。殺生．不與取．邪婬．妄言。 乃至邪見。寧為眾人各叉手向稱歎求索。 因此緣此。身壞命終。得至善處。 生天上耶。伽彌尼答曰。不也。世尊。世尊歎曰。善哉。 伽彌尼。所以者何。彼男女等。懈不精進。 而行惡法。成就十種不善業道。殺生．不與取．邪婬． 妄言。乃至邪見。 若為眾人各叉手向稱歎求索。因此緣此。身壞命終。得至善處。 乃生天上者。是處不然。伽彌尼。 猶去村不遠有深水淵。於彼有人以大重石擲著水中。 若眾人來。各叉手向稱歎求索。作如是語。 願石浮出。伽彌尼。於意云何。 此大重石寧為眾人各叉手向稱歎求索。因此緣此。而當出耶 伽彌尼答曰。不也。世尊。如是。伽彌尼。 彼男女等。懈不精進。而行惡法。 成就十種不善業道。殺生．不與取．邪婬．妄言。乃至邪見。 若為眾人各叉手向稱歎求索。因此緣此。身壞命終。 得至善處。生天上者。是處不然。 所以者何。謂此十種不善業道。黑有黑報。自然趣下。 必至惡處。伽彌尼。於意云何。 若村邑中或有男女。精進勤修。而行妙法。成十善業道。 離殺．斷殺．不與取．邪婬．妄言。乃至離邪見。 斷邪見。得正見。彼命終時。若眾人來。 各叉手向稱歎求索。作如是語。汝男女等。 精進勤修。而行妙法。成十善業道。離殺．斷殺． 不與取．邪婬．妄言。乃至離邪見。斷邪見。 得正見。汝等因此緣此。身壞命終。當至惡處。 生地獄中。伽彌尼。於意云何。彼男女等。 精進勤修。而行妙法。成十善業道。離殺．斷殺． 不與取．邪婬．妄言。乃至離邪見。斷邪見。 得正見。寧為眾人各叉手向稱歎求索。 因此緣此。身壞命終。得至惡處。生地獄中耶。 伽彌尼答曰。不也。世尊。世尊歎曰。善哉。伽彌尼。 所以者何。伽彌尼。彼男女等。精進勤修。 而行妙法。成十善業道。離殺．斷殺．不與取．邪婬． 妄言。乃至離邪見。斷邪見。得正見。 若為眾人各叉手向稱歎求索。因此緣此。身壞命終。 得生惡處。生地獄中者。是處不然。 所以者何。伽彌尼。謂此十善業道。白有白報。 自然昇上。必至善處。伽彌尼。 猶去村不遠有深水淵。於彼有人以酥油瓶投水而破。 滓瓦沈下。酥油浮上。如是。伽彌尼。彼男女等。 精進勤修。而行妙法。成十善業道。離殺．斷殺． 不與取。邪婬．妾言乃至離邪見。斷邪見。 得正見。彼命終時。 謂身麤色四大之種從父母生。衣食長養。坐臥按摩。澡浴強忍。是破壞法。 是滅盡法。離散之法。彼命終後。或烏鳥啄。 或虎狼食。或燒或埋。盡為粉塵。彼心．意． 識常為信所熏。為精進．多聞．布施．智慧所熏。 彼因此緣此。自然昇上。生於善處。伽彌尼。 彼殺生者。離殺．斷殺。園觀之道．昇進之道． 善處之道。伽彌尼。不與取．邪婬．妄言。乃至邪見者。 離邪見。得正見。園觀之道．昇進之道．善處之道。 伽彌尼。復有園觀之道．昇進之道．善處之道。 伽彌尼。云何復有園觀之道．昇進之道． 善處之道。謂八支聖道正見。乃至正定。是為八。 伽彌尼。是謂復有園觀之道．昇進之道． 善處之道 佛說如是。伽彌尼及諸比丘聞佛所說。 歡喜奉行
巴利語英譯經文
——SN42.6(相应部)
SN 42.6
PTS: S iv 311
CDB ii 1336
Paccha-bhumika Sutta: [Brahmans] of the Western Land
translated from the Pali by
Thanissaro Bhikkhu
© 1999
On one occasion the Blessed One was staying near Nalanda in the Pavarika Mango Grove. Then Asibandhakaputta the headman went to the Blessed One and on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: "The brahmans of the Western lands, lord — those who carry water pots, wear garlands of water plants, purify with water, & worship fire — can take [the spirit of] a dead person, lift it out, instruct it, & send it to heaven. But the Blessed One, worthy & rightly self-awakened, can arrange it so that all the world, at the break-up of the body, after death, reappears in a good destination, the heavenly world."
"Very well, then, headman, I will question you on this matter. Answer as you see fit. What do you think: There is the case where a man is one who takes life, steals, indulges in illicit sex; is a liar, one who speaks divisive speech, harsh speech, & idle chatter; is greedy, bears thoughts of ill-will, & holds to wrong views. Then a great crowd of people, gathering & congregating, would pray, praise, & circumambulate with their hands palm-to-palm over the heart [saying,] 'May this man, at the break-up of the body, after death, reappear in a good destination, the heavenly world!' What do you think: would that man — because of the prayers, praise, & circumambulation of that great crowd of people — at the break-up of the body, after death, reappear in a good destination, the heavenly world?"
"No, lord."
"Suppose a man were to throw a large boulder into a deep lake of water, and a great crowd of people, gathering & congregating, would pray, praise, & circumambulate with their hands palm-to-palm over the heart [saying,] 'Rise up, O boulder! Come floating up, O boulder! Come float to the shore, O boulder!' What do you think: would that boulder — because of the prayers, praise, & circumambulation of that great crowd of people — rise up, come floating up, or come float to the shore?"
"So it is with any man who takes life, steals, indulges in illicit sex; is a liar, one who speaks divisive speech, harsh speech, & idle chatter; is greedy, bears thoughts of ill-will, & holds to wrong views. Even though a great crowd of people, gathering & congregating, would pray, praise, & circumambulate with their hands palm-to-palm over the heart — [saying,] 'May this man, at the break-up of the body, after death, reappear in a good destination, the heavenly world!' — still, at the break-up of the body, after death, he would reappear in destitution, a bad destination, the lower realms, hell.
"Now what do you think: There is the case where a man is one who refrains from taking life, from stealing, & from indulging in illicit sex; he refrains from lying, from speaking divisive speech, from harsh speech, & from idle chatter; he is not greedy, bears no thoughts of ill-will, & holds to right view. Then a great crowd of people, gathering & congregating, would pray, praise, & circumambulate with their hands palm-to-palm over the heart [saying,] 'May this man, at the break-up of the body, after death, reappear in destitution, a bad destination, the lower realms, hell!' What do you think: would that man — because of the prayers, praise, & circumambulation of that great crowd of people — at the break-up of the body, after death, reappear in destitution, a bad destination, the lower realms, hell?"
"Suppose a man were to throw a jar of ghee or a jar of oil into a deep lake of water, where it would break. There the shards & jar-fragments would go down, while the ghee or oil would come up. Then a great crowd of people, gathering & congregating, would pray, praise, & circumambulate with their hands palm-to-palm over the heart [saying,] 'Sink, O ghee/oil! Submerge, O ghee/oil! Go down, O ghee/oil!' What do you think: would that ghee/oil, because of the prayers, praise, & circumambulation of that great crowd of people sink, submerge, or go down?"
"So it is with any man who refrains from taking life, from stealing, & from indulging in illicit sex; refrains from lying, from speaking divisive speech, from harsh speech, & from idle chatter; is not greedy, bears no thoughts of ill-will, & holds to right view. Even though a great crowd of people, gathering & congregating, would pray, praise, & circumambulate with their hands palm-to-palm over the heart — [saying,] 'May this man, at the break-up of the body, after death, reappear in a destitution, a bad destination, the lower realms, hell!' — still, at the break-up of the body, after death, he would reappear in a good destination, the heavenly world."
When this was said, Asibandhakaputta the headman said to the Blessed One: "Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to point out the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One — through many lines of reasoning — made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, & to the community of monks. May the Blessed One remember me as a lay follower who has gone for refuge from this day forward, for life."
巴利語經文
巴利語經文 SN.42.6/ 6. Asibandhakaputtasuttaṃ Ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. Atha kho asibandhakaputto gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho asibandhakaputto gāmaṇi bhagavantaṃ etadavoca– “brāhmaṇā, bhante, pacchā bhūmakā kāmaṇḍalukā sevālamālikā udakorohakā aggiparicārakā. Te mataṃ kālaṅkataṃ uyyāpenti nāma saññāpenti nāma saggaṃ nāma okkāmenti. Bhagavā pana, bhante, arahaṃ sammāsambuddho pahoti tathā kātuṃ yathā sabbo loko kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyā”ti? “Tena hi, gāmaṇi, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsī”ti. “Taṃ kiṃ maññasi, gāmaṇi, idhassa puriso pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko. Tamenaṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya– ‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatū’ti. Taṃ kiṃ maññasi, gāmaṇi api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyā”ti? “No hetaṃ, bhante”. “Seyyathāpi, gāmaṇi, puriso mahatiṃ puthusilaṃ gambhīre udakarahade pakkhipeyya. Tamenaṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya– ‘ummujja, bho puthusile, uplava, bho puthusile thalamuplava, bho puthusile’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu sā puthusilā mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā ummujjeyya vā uplaveyya vā thalaṃ vā uplaveyyā”ti? “No hetaṃ, bhante”. “Evameva kho, gāmaṇi, yo so puriso pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko. Kiñcāpi taṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya– ‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatū’”ti, atha kho so puriso kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. “Taṃ kiṃ maññasi, gāmaṇi, idhassa puriso pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhiko. Tamenaṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya– ‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatū’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyā”ti? “No hetaṃ, bhante”. “Seyyathāpi, gāmaṇi, puriso sappikumbhaṃ vā telakumbhaṃ vā gambhīre udakarahade ogāhetvā bhindeyya. Tatra yāssa sakkharā vā kaṭhalā vā sā adhogāmī assa; yañca khvassa tatra sappi vā telaṃ vā taṃ uddhaṃ gāmi assa. Tamenaṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya– ‘osīda, bho sappitela, saṃsīda bho sappitela, adho gaccha, bho sappitelā’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu taṃ sappitelaṃ mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā osīdeyya vā saṃsīdeyya vā adho vā gaccheyyā”ti? “No hetaṃ, bhante”. “Evameva kho, gāmaṇi, yo so puriso pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato samphappalāpā paṭivirato, anabhijjhālu, abyāpannacitto, sammādiṭṭhiko, kiñcāpi taṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya– ‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatū’ti, atha kho so puriso kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyā”ti. Evaṃ vutte, asibandhakaputto gāmaṇi bhagavantaṃ etadavoca– “abhikkantaṃ, bhante …pe… ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Chaṭṭhaṃ.
