快樂巴利palinanda.cc

中部第72經 · 火婆蹉經 Aggivacchasuttaṃ

本經目錄二、火婆蹉經

187PTS 1.484已對照

二、火婆蹉經

一八七、如是我聞——一時，世尊住在舍衛城（Sāvatthī）的祇樹林（Jetavana）給孤獨園（Anāthapiṇḍika）。那時，遊方者婆蹉種（Vacchagotta）來到世尊之處；到了之後，與世尊互相問候。互相問候、交談了一番愉快而值得憶念的話之後，坐在一旁。坐在一旁的遊方者婆蹉種對世尊這樣說：

“喬達摩尊師，‘世間是常，唯此是真實，餘者虛妄’——喬達摩尊師是持這樣見的嗎？”“婆蹉，我不是持這樣見的：‘世間是常，唯此是真實，餘者虛妄。’”

“那麼，喬達摩尊師，‘世間是無常，唯此是真實，餘者虛妄’——喬達摩尊師是持這樣見的嗎？”“婆蹉，我不是持這樣見的：‘世間是無常，唯此是真實，餘者虛妄。’”

“喬達摩尊師，‘世間有邊，唯此是真實，餘者虛妄’——喬達摩尊師是持這樣見的嗎？”“婆蹉，我不是持這樣見的：‘世間有邊，唯此是真實，餘者虛妄。’”

“那麼，喬達摩尊師，‘世間無邊，唯此是真實，餘者虛妄’——喬達摩尊師是持這樣見的嗎？”“婆蹉，我不是持這樣見的：‘世間無邊，唯此是真實，餘者虛妄。’”

“喬達摩尊師，‘命即是身，唯此是真實，餘者虛妄’——喬達摩尊師是持這樣見的嗎？”“婆蹉，我不是持這樣見的：‘命即是身，唯此是真實，餘者虛妄。’”

“那麼，喬達摩尊師，‘命異身異，唯此是真實，餘者虛妄’——喬達摩尊師是持這樣見的嗎？”“婆蹉，我不是持這樣見的：‘命異身異，唯此是真實，餘者虛妄。’”

“喬達摩尊師，‘如來死後存在，唯此是真實，餘者虛妄’——喬達摩尊師是持這樣見的嗎？”“婆蹉，我不是持這樣見的：‘如來死後存在，唯此是真實，餘者虛妄。’”

“那麼，喬達摩尊師，‘如來死後不存在，唯此是真實，餘者虛妄’——喬達摩尊師是持這樣見的嗎？”“婆蹉，我不是持這樣見的：‘如來死後不存在，唯此是真實，餘者虛妄。’”

“喬達摩尊師，‘如來死後既存在又不存在，唯此是真實，餘者虛妄’——喬達摩尊師是持這樣見的嗎？”“婆蹉，我不是持這樣見的：‘如來死後既存在又不存在，唯此是真實，餘者虛妄。’”

“那麼，喬達摩尊師，‘如來死後既非存在又非不存在，唯此是真實，餘者虛妄’——喬達摩尊師是持這樣見的嗎？”“婆蹉，我不是持這樣見的：‘如來死後既非存在又非不存在，唯此是真實，餘者虛妄。’”

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緬 2.151已對照

一八八、“‘喬達摩尊師，世間是常，唯此是真實，餘者虛妄——喬達摩尊師是持這樣見的嗎？’被這樣問時，您說：‘婆蹉，我不是持這樣見的：世間是常，唯此是真實，餘者虛妄。’‘那麼，喬達摩尊師，世間是無常，唯此是真實，餘者虛妄——喬達摩尊師是持這樣見的嗎？’被這樣問時，您說：‘婆蹉，我不是持這樣見的：世間是無常，唯此是真實，餘者虛妄。’‘喬達摩尊師，世間有邊，唯此是真實，餘者虛妄——喬達摩尊師是持這樣見的嗎？’被這樣問時，您說：‘婆蹉，我不是持這樣見的：世間有邊，唯此是真實，餘者虛妄。’‘那麼，喬達摩尊師，世間無邊，唯此是真實，餘者虛妄——喬達摩尊師是持這樣見的嗎？’被這樣問時，您說：‘婆蹉，我不是持這樣見的：世間無邊，唯此是真實，餘者虛妄。’‘喬達摩尊師，命即是身，唯此是真實，餘者虛妄——喬達摩尊師是持這樣見的嗎？’被這樣問時，您說：‘婆蹉，我不是持這樣見的：命即是身，唯此是真實，餘者虛妄。’‘那麼，喬達摩尊師，命異身異，唯此是真實，餘者虛妄——喬達摩尊師是持這樣見的嗎？’被這樣問時，您說：‘婆蹉，我不是持這樣見的：命異身異，唯此是真實，餘者虛妄。’‘喬達摩尊師，如來死後存在，唯此是真實，餘者虛妄——喬達摩尊師是持這樣見的嗎？’被這樣問時，您說：‘婆蹉，我不是持這樣見的：如來死後存在，唯此是真實，餘者虛妄。’

“‘那麼，喬達摩尊師，如來死後不存在，唯此是真實，餘者虛妄——喬達摩尊師是持這樣見的嗎？’被這樣問時，您說：‘婆蹉，我不是持這樣見的：如來死後不存在，唯此是真實，餘者虛妄。’‘喬達摩尊師，如來死後既存在又不存在，唯此是真實，餘者虛妄——喬達摩尊師是持這樣見的嗎？’被這樣問時，您說：‘婆蹉，我不是持這樣見的：如來死後既存在又不存在，唯此是真實，餘者虛妄。’‘那麼，喬達摩尊師，如來死後既非存在又非不存在，唯此是真實，餘者虛妄——喬達摩尊師是持這樣見的嗎？’被這樣問時，您說：‘婆蹉，我不是持這樣見的：如來死後既非存在又非不存在，唯此是真實，餘者虛妄。’

“那麼，喬達摩尊師是看見了什麼過患，才這樣完全不趨近這些見執的呢？”

‘‘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已對照

一八九、“婆蹉，‘世間是常’——這是見執、見稠林、見曠野、見乖諍、見異動、見結，有苦、有惱害、有惱、有熱惱，不導向厭離，不導向離貪，不導向滅，不導向寂止，不導向證智，不導向正覺，不導向涅槃。婆蹉，‘世間是無常’……乃至……婆蹉，‘世間有邊’……乃至……婆蹉，‘世間無邊’……乃至……婆蹉，‘命即是身’……乃至……婆蹉，‘命異身異’……乃至……婆蹉，‘如來死後存在’……乃至……婆蹉，‘如來死後不存在’……乃至……婆蹉，‘如來死後既存在又不存在’……乃至……婆蹉，‘如來死後既非存在又非不存在’——這是見執、見稠林、見曠野、見乖諍、見異動、見結，有苦、有惱害、有惱、有熱惱，不導向厭離，不導向離貪，不導向滅，不導向寂止，不導向證智，不導向正覺，不導向涅槃。婆蹉，我正是看見這過患，才這樣完全不趨近這些見執。”

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.
已對照

“那麼，喬達摩尊師有任何見執嗎？”“婆蹉，‘見執’——這已被如來除去了。婆蹉，因為如來已[以慧]見到這個：‘這是色，這是色的集，這是色的滅沒；這是受，這是受的集，這是受的滅沒；這是想，這是想的集，這是想的滅沒；這是行，這是行的集，這是行的滅沒；這是識，這是識的集，這是識的滅沒。’因此我說：如來由於一切計執、一切擾動、一切我作、我所作與慢隨眠的滅盡、離貪、滅、捨棄、舍離，以不執取而解脫。”

‘‘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緬 2.154已對照

一九〇、“喬達摩尊師，那麼如此心解脫的比丘投生於何處？”“婆蹉，‘投生’不適用。”“那麼，喬達摩尊師，[他]不投生嗎？”“婆蹉，‘不投生’不適用。”“那麼，喬達摩尊師，[他]既投生又不投生嗎？”“婆蹉，‘既投生又不投生’不適用。”“那麼，喬達摩尊師，[他]既非投生又非不投生嗎？”“婆蹉，‘既非投生又非不投生’不適用。”

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已對照

“‘喬達摩尊師，那麼如此心解脫的比丘投生於何處？’被這樣問時，您說：‘婆蹉，「投生」不適用。’‘那麼，喬達摩尊師，[他]不投生嗎？’被這樣問時，您說：‘婆蹉，「不投生」不適用。’‘那麼，喬達摩尊師，[他]既投生又不投生嗎？’被這樣問時，您說：‘婆蹉，「既投生又不投生」不適用。’‘那麼，喬達摩尊師，[他]既非投生又非不投生嗎？’被這樣問時，您說：‘婆蹉，「既非投生又非不投生」不適用。’喬達摩尊師，我在這裡陷入了無知，在這裡陷入了迷惑。由於先前與喬達摩尊師的交談，我曾有的那一點淨信，如今也已消失了。”“婆蹉，這確實足以使你無知，足以使你迷惑。婆蹉，因為這[緣起]法甚深、難見、難覺悟、寂靜、殊勝、超越思辨之境、微妙、唯智者能體驗。你是持異見者、異認可者、異樂者，[修]異行、[從]異師，[這法]對你是難以了知的。”

‘‘‘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已對照

一九一、“那麼，婆蹉，我就此反問你，你覺得怎樣妥當就那樣回答。婆蹉，你認為怎樣：假如火在你面前燃燒，你會知道‘這火在我面前燃燒’嗎？”“喬達摩尊師，假如火在我面前燃燒，我會知道：‘這火在我面前燃燒。’”

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.
緬 2.155已對照

“婆蹉，假如有人這樣問你：‘這在你面前燃燒的火，這火緣什麼而燃燒？’婆蹉，被這樣問時，你會怎樣解答呢？”“喬達摩尊師，假如有人這樣問我：‘這在你面前燃燒的火，這火緣什麼而燃燒？’喬達摩尊師，被這樣問時，我會這樣解答：‘這在我面前燃燒的火，這火是緣草木之取（tiṇakaṭṭhupādāna）而燃燒的。’”

‘‘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.
已對照

“婆蹉，假如那火在你面前熄滅了，你會知道‘這火在我面前熄滅了’嗎？”“喬達摩尊師，假如那火在我面前熄滅了，我會知道：‘這火在我面前熄滅了。’”

‘‘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.
已對照

“婆蹉，假如有人這樣問你：‘這在你面前熄滅了的火，那火從這裡去往哪一方了——東方，或南方，或西方，或北方？’婆蹉，被這樣問時，你會怎樣解答呢？”“喬達摩尊師，[這]不適用。喬達摩尊師，因為那火曾緣草木之取而燃燒，由於那[取]的耗盡，以及不添加其他[取]，無食而熄滅，便只被稱為‘已熄滅’。”

‘‘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緬 2.156已對照

一九二、“婆蹉，正是這樣，[人]施設如來時，會以何色施設，那色於如來已斷，根已斷，已作成如斷[頂]的多羅樹[樁]，已令歸於不存在，未來不再生起之法。婆蹉，如來由色的滅盡而解脫，深而不可量、難以測度——猶如大海。‘投生’也不適用，‘不投生’也不適用，‘既投生又不投生’也不適用，‘既非投生又非不投生’也不適用。

“[人]施設如來時，會以何受施設，那受於如來已斷，根已斷，已作成如斷[頂]的多羅樹[樁]，已令歸於不存在，未來不再生起之法。婆蹉，如來由受的滅盡而解脫，深而不可量、難以測度——猶如大海。‘投生’也不適用，‘不投生’也不適用，‘既投生又不投生’也不適用，‘既非投生又非不投生’也不適用。

“[人]施設如來時，會以何想施設，那想於如來已斷，根已斷，已作成如斷[頂]的多羅樹[樁]，已令歸於不存在，未來不再生起之法。婆蹉，如來由想的滅盡而解脫，深而不可量、難以測度——猶如大海。‘投生’也不適用，‘不投生’也不適用，‘既投生又不投生’也不適用，‘既非投生又非不投生’也不適用。

“[人]施設如來時，會以何諸行施設，那些行於如來已斷，根已斷，已作成如斷[頂]的多羅樹[樁]，已令歸於不存在，未來不再生起之法。婆蹉，如來由行的滅盡而解脫，深而不可量、難以測度——猶如大海。‘投生’也不適用，‘不投生’也不適用，‘既投生又不投生’也不適用，‘既非投生又非不投生’也不適用。

“[人]施設如來時，會以何識施設，那識於如來已斷，根已斷，已作成如斷[頂]的多羅樹[樁]，已令歸於不存在，未來不再生起之法。婆蹉，如來由識的滅盡而解脫，深而不可量、難以測度——猶如大海。‘投生’也不適用，‘不投生’也不適用，‘既投生又不投生’也不適用，‘既非投生又非不投生’也不適用。”

這樣說時，遊方者婆蹉種對世尊這樣說：“喬達摩尊師，猶如在村落或市鎮的不遠處有一棵大娑羅樹，由於無常，它的枝葉會凋落，樹皮與外皮會凋落，邊材會凋落；後來，它便離去了枝葉、離去了樹皮與外皮、離去了邊材，純淨而住立於心材。正是這樣，喬達摩尊師的教言離去了枝葉、離去了樹皮與外皮、離去了邊材，純淨而住立於心材。奇哉！喬達摩尊師……乃至……願喬達摩尊師憶持我為優婆塞，從今日起，終生皈依。”

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.
已對照

《火婆蹉經》終，[《遊方者品》中之]第二[經]。

← MN71 三明婆蹉經MN73 大婆蹉經 →