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中部第72经 · 火婆蹉经 Aggivacchasuttaṃ

本经目录二、火婆蹉经

187PTS 1.484已对照

二、火婆蹉经

一八七、如是我闻——一时，世尊住在舍卫城（Sāvatthī）的祇树林（Jetavana）给孤独园（Anāthapiṇḍika）。那时，游方者婆蹉种（Vacchagotta）来到世尊之处；到了之后，与世尊互相问候。互相问候、交谈了一番愉快而值得忆念的话之后，坐在一旁。坐在一旁的游方者婆蹉种对世尊这样说：

“乔达摩尊师，‘世间是常，唯此是真实，余者虚妄’——乔达摩尊师是持这样见的吗？”“婆蹉，我不是持这样见的：‘世间是常，唯此是真实，余者虚妄。’”

“那么，乔达摩尊师，‘世间是无常，唯此是真实，余者虚妄’——乔达摩尊师是持这样见的吗？”“婆蹉，我不是持这样见的：‘世间是无常，唯此是真实，余者虚妄。’”

“乔达摩尊师，‘世间有边，唯此是真实，余者虚妄’——乔达摩尊师是持这样见的吗？”“婆蹉，我不是持这样见的：‘世间有边，唯此是真实，余者虚妄。’”

“那么，乔达摩尊师，‘世间无边，唯此是真实，余者虚妄’——乔达摩尊师是持这样见的吗？”“婆蹉，我不是持这样见的：‘世间无边，唯此是真实，余者虚妄。’”

“乔达摩尊师，‘命即是身，唯此是真实，余者虚妄’——乔达摩尊师是持这样见的吗？”“婆蹉，我不是持这样见的：‘命即是身，唯此是真实，余者虚妄。’”

“那么，乔达摩尊师，‘命异身异，唯此是真实，余者虚妄’——乔达摩尊师是持这样见的吗？”“婆蹉，我不是持这样见的：‘命异身异，唯此是真实，余者虚妄。’”

“乔达摩尊师，‘如来死后存在，唯此是真实，余者虚妄’——乔达摩尊师是持这样见的吗？”“婆蹉，我不是持这样见的：‘如来死后存在，唯此是真实，余者虚妄。’”

“那么，乔达摩尊师，‘如来死后不存在，唯此是真实，余者虚妄’——乔达摩尊师是持这样见的吗？”“婆蹉，我不是持这样见的：‘如来死后不存在，唯此是真实，余者虚妄。’”

“乔达摩尊师，‘如来死后既存在又不存在，唯此是真实，余者虚妄’——乔达摩尊师是持这样见的吗？”“婆蹉，我不是持这样见的：‘如来死后既存在又不存在，唯此是真实，余者虚妄。’”

“那么，乔达摩尊师，‘如来死后既非存在又非不存在，唯此是真实，余者虚妄’——乔达摩尊师是持这样见的吗？”“婆蹉，我不是持这样见的：‘如来死后既非存在又非不存在，唯此是真实，余者虚妄。’”

187. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca –
188PTS 1.485缅 2.151已对照

一八八、“‘乔达摩尊师，世间是常，唯此是真实，余者虚妄——乔达摩尊师是持这样见的吗？’被这样问时，您说：‘婆蹉，我不是持这样见的：世间是常，唯此是真实，余者虚妄。’‘那么，乔达摩尊师，世间是无常，唯此是真实，余者虚妄——乔达摩尊师是持这样见的吗？’被这样问时，您说：‘婆蹉，我不是持这样见的：世间是无常，唯此是真实，余者虚妄。’‘乔达摩尊师，世间有边，唯此是真实，余者虚妄——乔达摩尊师是持这样见的吗？’被这样问时，您说：‘婆蹉，我不是持这样见的：世间有边，唯此是真实，余者虚妄。’‘那么，乔达摩尊师，世间无边，唯此是真实，余者虚妄——乔达摩尊师是持这样见的吗？’被这样问时，您说：‘婆蹉，我不是持这样见的：世间无边，唯此是真实，余者虚妄。’‘乔达摩尊师，命即是身，唯此是真实，余者虚妄——乔达摩尊师是持这样见的吗？’被这样问时，您说：‘婆蹉，我不是持这样见的：命即是身，唯此是真实，余者虚妄。’‘那么，乔达摩尊师，命异身异，唯此是真实，余者虚妄——乔达摩尊师是持这样见的吗？’被这样问时，您说：‘婆蹉，我不是持这样见的：命异身异，唯此是真实，余者虚妄。’‘乔达摩尊师，如来死后存在，唯此是真实，余者虚妄——乔达摩尊师是持这样见的吗？’被这样问时，您说：‘婆蹉，我不是持这样见的：如来死后存在，唯此是真实，余者虚妄。’

“‘那么，乔达摩尊师，如来死后不存在，唯此是真实，余者虚妄——乔达摩尊师是持这样见的吗？’被这样问时，您说：‘婆蹉，我不是持这样见的：如来死后不存在，唯此是真实，余者虚妄。’‘乔达摩尊师，如来死后既存在又不存在，唯此是真实，余者虚妄——乔达摩尊师是持这样见的吗？’被这样问时，您说：‘婆蹉，我不是持这样见的：如来死后既存在又不存在，唯此是真实，余者虚妄。’‘那么，乔达摩尊师，如来死后既非存在又非不存在，唯此是真实，余者虚妄——乔达摩尊师是持这样见的吗？’被这样问时，您说：‘婆蹉，我不是持这样见的：如来死后既非存在又非不存在，唯此是真实，余者虚妄。’

“那么，乔达摩尊师是看见了什么过患，才这样完全不趋近这些见执的呢？”

‘‘Kiṃ nu kho, bho gotama, ‘sassato loko, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi [evaṃdiṭṭhī (sī. syā. kaṃ. ka.)] bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘sassato loko, idameva saccaṃ moghamañña’’’nti.
‘‘Kiṃ pana, bho gotama, ‘asassato loko, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘asassato loko, idameva saccaṃ moghamañña’’’nti.
‘‘Kiṃ nu kho, bho gotama, ‘antavā loko, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘antavā loko, idameva saccaṃ moghamañña’’’nti.
‘‘Kiṃ pana, bho gotama, ‘anantavā loko, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘anantavā loko, idameva saccaṃ moghamañña’’’nti.
‘‘Kiṃ nu kho, bho gotama, ‘taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamañña’’’nti.
‘‘Kiṃ pana, bho gotama, ‘aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamañña’’’nti.
‘‘Kiṃ nu kho, bho gotama, ‘hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.
‘‘Kiṃ pana, bho gotama, ‘na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.
‘‘Kiṃ nu kho, bho gotama, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.
‘‘Kiṃ pana, bho gotama, ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.
188. ‘‘‘Kiṃ nu kho, bho gotama, sassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – sassato loko, idameva saccaṃ moghamañña’nti vadesi [moghamaññantīti vadesi (sī.), moghamaññanti iti vadesi (?)]. ‘Kiṃ pana, bho gotama, asassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – asassato loko, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ nu kho, bho gotama, antavā loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – antavā loko, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ pana, bho gotama, anantavā loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – anantavā loko, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ nu kho, bho gotama, taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ pana, bho gotama, aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ nu kho, bho gotama, hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti vadesi.
‘‘‘Kiṃ pana, bho gotama, na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ nu kho, bho gotama, hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ pana, bho gotama, neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti vadesi.
‘‘Kiṃ pana bho gotamo ādīnavaṃ sampassamāno evaṃ imāni sabbaso diṭṭhigatāni anupagato’’ti?
189PTS 1.486已对照

一八九、“婆蹉，‘世间是常’——这是见执、见稠林、见旷野、见乖诤、见异动、见结，有苦、有恼害、有恼、有热恼，不导向厌离，不导向离贪，不导向灭，不导向寂止，不导向证智，不导向正觉，不导向涅槃。婆蹉，‘世间是无常’……乃至……婆蹉，‘世间有边’……乃至……婆蹉，‘世间无边’……乃至……婆蹉，‘命即是身’……乃至……婆蹉，‘命异身异’……乃至……婆蹉，‘如来死后存在’……乃至……婆蹉，‘如来死后不存在’……乃至……婆蹉，‘如来死后既存在又不存在’……乃至……婆蹉，‘如来死后既非存在又非不存在’——这是见执、见稠林、见旷野、见乖诤、见异动、见结，有苦、有恼害、有恼、有热恼，不导向厌离，不导向离贪，不导向灭，不导向寂止，不导向证智，不导向正觉，不导向涅槃。婆蹉，我正是看见这过患，才这样完全不趋近这些见执。”

189. ‘‘‘Sassato loko’ti kho, vaccha, diṭṭhigatametaṃ diṭṭhigahanaṃ diṭṭhikantāro [diṭṭhikantāraṃ (sī. pī.)] diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ sadukkhaṃ savighātaṃ saupāyāsaṃ sapariḷāhaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. ‘Asassato loko’ti kho, vaccha…pe… ‘antavā loko’ti kho, vaccha…pe… ‘anantavā loko’ti kho, vaccha…pe… ‘taṃ jīvaṃ taṃ sarīra’nti kho, vaccha…pe… ‘aññaṃ jīvaṃ aññaṃ sarīra’nti kho, vaccha…pe… ‘hoti tathāgato paraṃ maraṇā’ti kho, vaccha …pe… ‘na hoti tathāgato paraṃ maraṇā’ti kho, vaccha…pe… ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti kho, vaccha…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti kho, vaccha, diṭṭhigatametaṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ sadukkhaṃ savighātaṃ saupāyāsaṃ sapariḷāhaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Imaṃ kho ahaṃ, vaccha, ādīnavaṃ sampassamāno evaṃ imāni sabbaso diṭṭhigatāni anupagato’’ti.
已对照

“那么，乔达摩尊师有任何见执吗？”“婆蹉，‘见执’——这已被如来除去了。婆蹉，因为如来已[以慧]见到这个：‘这是色，这是色的集，这是色的灭没；这是受，这是受的集，这是受的灭没；这是想，这是想的集，这是想的灭没；这是行，这是行的集，这是行的灭没；这是识，这是识的集，这是识的灭没。’因此我说：如来由于一切计执、一切扰动、一切我作、我所作与慢随眠的灭尽、离贪、灭、舍弃、舍离，以不执取而解脱。”

‘‘Atthi pana bhoto gotamassa kiñci diṭṭhigata’’nti? ‘‘Diṭṭhigatanti kho, vaccha, apanītametaṃ tathāgatassa. Diṭṭhañhetaṃ, vaccha, tathāgatena – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Tasmā tathāgato sabbamaññitānaṃ sabbamathitānaṃ sabbaahaṃkāramamaṃkāramānānusayānaṃ khayā virāgā nirodhā cāgā paṭinissaggā anupādā vimuttoti vadāmī’’ti.
190缅 2.154已对照

一九〇、“乔达摩尊师，那么如此心解脱的比丘投生于何处？”“婆蹉，‘投生’不适用。”“那么，乔达摩尊师，[他]不投生吗？”“婆蹉，‘不投生’不适用。”“那么，乔达摩尊师，[他]既投生又不投生吗？”“婆蹉，‘既投生又不投生’不适用。”“那么，乔达摩尊师，[他]既非投生又非不投生吗？”“婆蹉，‘既非投生又非不投生’不适用。”

190. ‘‘Evaṃ vimuttacitto pana, bho gotama, bhikkhu kuhiṃ upapajjatī’’ti? ‘‘Upapajjatīti kho, vaccha, na upeti’’. ‘‘Tena hi, bho gotama, na upapajjatī’’ti? ‘‘Na upapajjatīti kho, vaccha, na upeti’’. ‘‘Tena hi, bho gotama, upapajjati ca na ca upapajjatī’’ti? ‘‘Upapajjati ca na ca upapajjatīti kho, vaccha, na upeti’’. ‘‘Tena hi, bho gotama, neva upapajjati na na upapajjatī’’ti? ‘‘Neva upapajjati na na upapajjatīti kho, vaccha, na upeti’’.
PTS 1.487已对照

“‘乔达摩尊师，那么如此心解脱的比丘投生于何处？’被这样问时，您说：‘婆蹉，「投生」不适用。’‘那么，乔达摩尊师，[他]不投生吗？’被这样问时，您说：‘婆蹉，「不投生」不适用。’‘那么，乔达摩尊师，[他]既投生又不投生吗？’被这样问时，您说：‘婆蹉，「既投生又不投生」不适用。’‘那么，乔达摩尊师，[他]既非投生又非不投生吗？’被这样问时，您说：‘婆蹉，「既非投生又非不投生」不适用。’乔达摩尊师，我在这里陷入了无知，在这里陷入了迷惑。由于先前与乔达摩尊师的交谈，我曾有的那一点净信，如今也已消失了。”“婆蹉，这确实足以使你无知，足以使你迷惑。婆蹉，因为这[缘起]法甚深、难见、难觉悟、寂静、殊胜、超越思辨之境、微妙、唯智者能体验。你是持异见者、异认可者、异乐者，[修]异行、[从]异师，[这法]对你是难以了知的。”

‘‘‘Evaṃ vimuttacitto pana, bho gotama, bhikkhu kuhiṃ upapajjatī’ti iti puṭṭho samāno ‘upapajjatīti kho, vaccha, na upetī’ti vadesi. ‘Tena hi, bho gotama, na upapajjatī’ti iti puṭṭho samāno ‘na upapajjatīti kho, vaccha, na upetī’ti vadesi. ‘Tena hi, bho gotama, upapajjati ca na ca upapajjatī’ti iti puṭṭho samāno ‘upapajjati ca na ca upapajjatīti kho, vaccha, na upetī’ti vadesi. ‘Tena hi, bho gotama, neva upapajjati na na upapajjatī’ti iti puṭṭho samāno ‘neva upapajjati na na upapajjatīti kho, vaccha, na upetī’ti vadesi. Etthāhaṃ, bho gotama, aññāṇamāpādiṃ, ettha sammohamāpādiṃ. Yāpi me esā bhoto gotamassa purimena kathāsallāpena ahu pasādamattā sāpi me etarahi antarahitā’’ti. ‘‘Alañhi te, vaccha, aññāṇāya, alaṃ sammohāya. Gambhīro hāyaṃ, vaccha, dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. So tayā dujjāno aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena [aññatrāyogena (dī. ni. 1.420)] aññatrācariyakena’’ [aññatthācariyakena (sī. syā. kaṃ. pī.)].
191已对照

一九一、“那么，婆蹉，我就此反问你，你觉得怎样妥当就那样回答。婆蹉，你认为怎样：假如火在你面前燃烧，你会知道‘这火在我面前燃烧’吗？”“乔达摩尊师，假如火在我面前燃烧，我会知道：‘这火在我面前燃烧。’”

191. ‘‘Tena hi, vaccha, taññevettha paṭipucchissāmi; yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, vaccha, sace te purato aggi jaleyya, jāneyyāsi tvaṃ – ‘ayaṃ me purato aggi jalatī’’’ti? ‘‘Sace me, bho gotama, purato aggi jaleyya, jāneyyāhaṃ – ‘ayaṃ me purato aggi jalatī’’’ti.
缅 2.155已对照

“婆蹉，假如有人这样问你：‘这在你面前燃烧的火，这火缘什么而燃烧？’婆蹉，被这样问时，你会怎样解答呢？”“乔达摩尊师，假如有人这样问我：‘这在你面前燃烧的火，这火缘什么而燃烧？’乔达摩尊师，被这样问时，我会这样解答：‘这在我面前燃烧的火，这火是缘草木之取（tiṇakaṭṭhupādāna）而燃烧的。’”

‘‘Sace pana taṃ, vaccha, evaṃ puccheyya – ‘yo te ayaṃ purato aggi jalati ayaṃ aggi kiṃ paṭicca jalatī’ti, evaṃ puṭṭho tvaṃ, vaccha, kinti byākareyyāsī’’ti? ‘‘Sace maṃ, bho gotama, evaṃ puccheyya – ‘yo te ayaṃ purato aggi jalati ayaṃ aggi kiṃ paṭicca jalatī’ti, evaṃ puṭṭho ahaṃ, bho gotama, evaṃ byākareyyaṃ – ‘yo me ayaṃ purato aggi jalati ayaṃ aggi tiṇakaṭṭhupādānaṃ paṭicca jalatī’’’ti.
已对照

“婆蹉，假如那火在你面前熄灭了，你会知道‘这火在我面前熄灭了’吗？”“乔达摩尊师，假如那火在我面前熄灭了，我会知道：‘这火在我面前熄灭了。’”

‘‘Sace te, vaccha, purato so aggi nibbāyeyya, jāneyyāsi tvaṃ – ‘ayaṃ me purato aggi nibbuto’’’ti? ‘‘Sace me, bho gotama, purato so aggi nibbāyeyya, jāneyyāhaṃ – ‘ayaṃ me purato aggi nibbuto’’’ti.
已对照

“婆蹉，假如有人这样问你：‘这在你面前熄灭了的火，那火从这里去往哪一方了——东方，或南方，或西方，或北方？’婆蹉，被这样问时，你会怎样解答呢？”“乔达摩尊师，[这]不适用。乔达摩尊师，因为那火曾缘草木之取而燃烧，由于那[取]的耗尽，以及不添加其他[取]，无食而熄灭，便只被称为‘已熄灭’。”

‘‘Sace pana taṃ, vaccha, evaṃ puccheyya – ‘yo te ayaṃ purato aggi nibbuto so aggi ito katamaṃ disaṃ gato – puratthimaṃ vā dakkhiṇaṃ vā pacchimaṃ vā uttaraṃ vā’ti, evaṃ puṭṭho tvaṃ, vaccha, kinti byākareyyāsī’’ti? ‘‘Na upeti, bho gotama, yañhi so, bho gotama, aggi tiṇakaṭṭhupādānaṃ paṭicca ajali [jalati (syā. kaṃ. ka.)] tassa ca pariyādānā aññassa ca anupahārā anāhāro nibbuto tveva saṅkhyaṃ gacchatī’’ti.
192PTS 1.488缅 2.156已对照

一九二、“婆蹉，正是这样，[人]施设如来时，会以何色施设，那色于如来已断，根已断，已作成如断[顶]的多罗树[桩]，已令归于不存在，未来不再生起之法。婆蹉，如来由色的灭尽而解脱，深而不可量、难以测度——犹如大海。‘投生’也不适用，‘不投生’也不适用，‘既投生又不投生’也不适用，‘既非投生又非不投生’也不适用。

“[人]施设如来时，会以何受施设，那受于如来已断，根已断，已作成如断[顶]的多罗树[桩]，已令归于不存在，未来不再生起之法。婆蹉，如来由受的灭尽而解脱，深而不可量、难以测度——犹如大海。‘投生’也不适用，‘不投生’也不适用，‘既投生又不投生’也不适用，‘既非投生又非不投生’也不适用。

“[人]施设如来时，会以何想施设，那想于如来已断，根已断，已作成如断[顶]的多罗树[桩]，已令归于不存在，未来不再生起之法。婆蹉，如来由想的灭尽而解脱，深而不可量、难以测度——犹如大海。‘投生’也不适用，‘不投生’也不适用，‘既投生又不投生’也不适用，‘既非投生又非不投生’也不适用。

“[人]施设如来时，会以何诸行施设，那些行于如来已断，根已断，已作成如断[顶]的多罗树[桩]，已令归于不存在，未来不再生起之法。婆蹉，如来由行的灭尽而解脱，深而不可量、难以测度——犹如大海。‘投生’也不适用，‘不投生’也不适用，‘既投生又不投生’也不适用，‘既非投生又非不投生’也不适用。

“[人]施设如来时，会以何识施设，那识于如来已断，根已断，已作成如断[顶]的多罗树[桩]，已令归于不存在，未来不再生起之法。婆蹉，如来由识的灭尽而解脱，深而不可量、难以测度——犹如大海。‘投生’也不适用，‘不投生’也不适用，‘既投生又不投生’也不适用，‘既非投生又非不投生’也不适用。”

这样说时，游方者婆蹉种对世尊这样说：“乔达摩尊师，犹如在村落或市镇的不远处有一棵大娑罗树，由于无常，它的枝叶会凋落，树皮与外皮会凋落，边材会凋落；后来，它便离去了枝叶、离去了树皮与外皮、离去了边材，纯净而住立于心材。正是这样，乔达摩尊师的教言离去了枝叶、离去了树皮与外皮、离去了边材，纯净而住立于心材。奇哉！乔达摩尊师……乃至……愿乔达摩尊师忆持我为优婆塞，从今日起，终生皈依。”

192. ‘‘Evameva kho, vaccha, yena rūpena tathāgataṃ paññāpayamāno paññāpeyya taṃ rūpaṃ tathāgatassa pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ. Rūpasaṅkhayavimutto [rūpasaṅkhāvimutto (sī. syā. kaṃ. pī.) evaṃ vedanāsaṅkhayādīsupi] kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.
‘‘Yāya vedanāya tathāgataṃ paññāpayamāno paññāpeyya sā vedanā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Vedanāsaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.
‘‘Yāya saññāya tathāgataṃ paññāpayamāno paññāpeyya sā saññā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Saññāsaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.
‘‘Yehi saṅkhārehi tathāgataṃ paññāpayamāno paññāpeyya te saṅkhārā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Saṅkhārasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.
‘‘Yena viññāṇena tathāgataṃ paññāpayamāno paññāpeyya taṃ viññāṇaṃ tathāgatassa pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ. Viññāṇasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti’’.
Evaṃ vutte, vacchagotto paribbājako bhagavantaṃ etadavoca – ‘‘seyyathāpi, bho gotama, gāmassa vā nigamassa vā avidūre mahāsālarukkho. Tassa aniccatā sākhāpalāsā palujjeyyuṃ [sākhāpalāsaṃ palujjeyya], tacapapaṭikā palujjeyyuṃ, pheggū palujjeyyuṃ [pheggu palujjeyya (sī. syā. kaṃ. pī.)]; so aparena samayena apagatasākhāpalāso apagatatacapapaṭiko apagataphegguko suddho assa, sāre patiṭṭhito; evameva bhoto gotamassa pāvacanaṃ apagatasākhāpalāsaṃ apagatatacapapaṭikaṃ apagatapheggukaṃ suddhaṃ, sāre patiṭṭhitaṃ. Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.
Aggivacchasuttaṃ niṭṭhitaṃ dutiyaṃ.
已对照

《火婆蹉经》终，[《游方者品》中之]第二[经]。

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