經號:   
   (AN.4.195 更新)
增支部4集195經/哇玻經(莊春江譯)
  有一次世尊住在釋迦族人的迦毘羅衛城尼拘律園。
  那時,尼乾陀弟子釋迦哇玻去見尊者大目揵連。抵達後,向尊者大目揵連問訊,接著在一旁坐下。在一旁坐好後,尊者大目揵連對尼乾陀弟子釋迦哇玻這麼說:
  「哇玻!這裡,他以身防護、以語防護、以意防護,以無明褪去、以明的生起,哇玻!你看見那樣的狀態:由此因緣,來世有能感受苦的煩惱會流入男子中嗎?」
  「大德!我看見那樣的狀態:大德!這裡,有從前所作,業報未成熟的惡業,由此因緣,來世有能感受苦的煩惱會流入男子中。」
  而尊者大目揵連與尼乾陀弟子釋迦哇玻之間的這談論被中斷:那時,世尊在傍晚時,從獨坐中出來,去講堂。抵達後,在設置好的座位坐下。坐好後,世尊對尊者大目揵連這麼說:
  「目揵連!現在,在這裡聚集共坐談論的是什麼呢?談論中被中斷的是什麼呢?」
  「大德!我對尼乾陀弟子釋迦哇玻這麼說:『哇玻!這裡,他以身防護、以語防護、以意防護,以無明的褪去、以明的生起,哇玻!你看見那樣的狀態:由此因緣,來世有能感受苦的煩惱會流入男子中嗎?』大德!當這麼說時,尼乾陀弟子釋迦哇玻對我這麼說:『大德!我看見那樣的狀態:大德!這裡,有從前所作,業報未成熟的惡業,由此因緣,來世有能感受苦的煩惱會流入男子中。』大德!這是我們與尼乾陀弟子釋迦哇玻談論中被中斷的,這時世尊抵達。」
  那時,世尊對尼乾陀弟子釋迦哇玻這麼說:
  「哇玻!如果你對我承認應該被承認的,反駁應該被反駁的,當對我所說的道理不知道時,你會就其道理更進一步反問我:『大德!這是怎樣的呢?這個道理是什麼呢?』在這裡,我們能有對話。」
  「大德!我對世尊承認應該被承認的,反駁應該被反駁的,當我對世尊所說的道理不知道時,我將就其道理更進一步反問世尊:『大德!這是怎樣的呢?這個道理是什麼呢?』在這裡,讓我們有對話吧。」
  「哇玻!你怎麼想?凡以身從事為緣而生起煩惱、惱害、熱惱者,對已離以身從事者來說,他沒有這樣的煩惱、惱害、熱惱,他不作新業,舊業經一再接觸而作終結,滅盡是直接可見的、即時的、請你來見的、能引導的、智者應該自己經驗的。哇玻!你看見那樣的狀態:由此因緣,來世有能感受苦的煩惱會流入男子中嗎?」
  「不,大德!」
  「哇玻!你怎麼想?凡以語從事為緣而生起煩惱、惱害、熱惱者,對已離以語從事者來說,他沒有這樣的煩惱、惱害、熱惱,他不作新業,舊業經一再接觸而作終結,滅盡是直接可見的、即時的、請你來見的、能引導的、智者應該自己經驗的。哇玻!你看見那樣的狀態:由此因緣,來世有能感受苦的煩惱會流入男子中嗎?」
  「不,大德!」
  「哇玻!你怎麼想?凡以意從事為緣而生起煩惱、惱害、熱惱者,對已離以意從事者來說,他沒有這樣的煩惱、惱害、熱惱,他不作新業,舊業經一再接觸而作終結,滅盡是直接可見的、即時的、請你來見的、能引導的、智者應該自己經驗的。哇玻!你看見那樣的狀態:由此因緣,來世有能感受苦的煩惱會流入男子中嗎?」
  「不,大德!」
  「哇玻!你怎麼想?凡以無明為緣而生起煩惱、惱害、熱惱者,以無明的褪去、以明的生起,他沒有這樣的煩惱、惱害、熱惱,他不作新業,舊業經一再接觸而作終結,滅盡是直接可見的、即時的、請你來見的、能引導的、智者應該自己經驗的。哇玻!你看見那樣的狀態:由此因緣,來世有能感受苦的煩惱會流入男子中嗎?」
  「不,大德!」
  「哇玻!當比丘的心這樣完全地解脫時,他證得六常住處:他以眼見色後,既不快樂也不難過而住於平靜,正念、正知;以耳聽聲音後,……(中略)以鼻聞氣味後,……(中略)以舌嚐味道後,……(中略)以身觸所觸後,……(中略)以意識法後,既不快樂也不難過而住於平靜,正念、正知。當他感受身體終了的感受時,他了知:『我感受身體終了的感受』;當他感受生命終了的感受時,他了知:『我感受生命終了的感受』,他了知:『以身體的崩解,隨後生命耗盡,就在這裡,一切被感受的、不被歡喜的都將成為清涼。』
  哇玻!猶如緣樹木而影子被了知,如果男子帶鏟子和簍子來,他將那棵殘株從根部切斷,根切斷後挖開它,挖開後拔出根,甚至小根、鬚根,他將那棵殘株切成片,切成片後切碎,切碎後做成粉末,做成粉末後在風與熱中乾燥,在風與熱中乾燥後以火燒,以火燒後成灰,成灰後或在大風中吹走,或在湍急的水流中沖走。哇玻!這樣,那緣殘株的影子根已被切斷,就像無根的棕櫚樹成為非有為未來不生之物。同樣的,哇玻!當比丘的心這樣完全地解脫時,他證得六常住處:他以眼見色後,既不快樂也不難過而住於平靜,正念、正知;以耳聽聲音後,……(中略)以鼻聞氣味後,……(中略)以舌嚐味道後,……(中略)以身觸所觸後,……(中略)以意識法後,既不快樂也不難過而住於平靜,正念、正知。當他感受身體終了的感受時,他了知:『我感受身體終了的感受』;當他感受生命終了的感受時,他了知:『我感受生命終了的感受』;他了知:『以身體的崩解,隨後生命耗盡,就在這裡,一切被感受的、不被歡喜的都將成為清涼。』」
  當這麼說時,尼乾陀弟子釋迦哇玻對世尊這麼說:
  「大德!猶如男子養可賣的馬欲求利益,但,他沒得到利益,還只會有疲勞與惱害的。同樣的,大德!我欲求利益而侍奉愚癡的尼乾陀,我沒得到利益,還只會有疲勞與惱害的分。大德!我從今天起,所有我對尼乾陀的淨信,我讓它在大風中吹走,或在湍急的水流中沖走。
  太偉大了,大德!……(中略)大德!請世尊記得我為優婆塞,從今天起終生歸依。」
AN.4.195/ 5. Vappasuttaṃ
   195. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho vappo sakko nigaṇṭhasāvako yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho vappaṃ sakkaṃ nigaṇṭhasāvakaṃ āyasmā mahāmoggallāno etadavoca–
   “Idhassa vappa, kāyena saṃvuto vācāya saṃvuto manasā saṃvuto avijjāvirāgā vijjuppādā. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan”ti? “Passāmahaṃ, bhante, taṃ ṭhānaṃ. Idhassa, bhante, pubbe pāpakammaṃ kataṃ avipakkavipākaṃ. Tatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan”ti. Ayañceva kho pana āyasmato mahāmoggallānassa vappena sakkena nigaṇṭhasāvakena saddhiṃ antarākathā vippakatā hoti.
   Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ mahāmoggallānaṃ etadavoca–
   “Kāya nuttha, moggallāna, etarahi kathāya sannisinnā; kā ca pana vo antarākathā vippakatā”ti? “Idhāhaṃ, bhante, vappaṃ sakkaṃ nigaṇṭhasāvakaṃ etadavocaṃ– ‘idhassa, vappa, kāyena saṃvuto vācāya saṃvuto manasā saṃvuto avijjāvirāgā vijjuppādā. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan’ti? Evaṃ vutte, bhante, vappo sakko nigaṇṭhasāvako maṃ etadavoca– ‘passāmahaṃ, bhante, taṃ ṭhānaṃ. Idhassa, bhante, pubbe pāpakammaṃ kataṃ avipakkavipākaṃ. Tatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan’ti Ayaṃ kho no, bhante vappena sakkena nigaṇṭhasāvakena saddhiṃ antarākathā vippakatā; atha bhagavā anuppatto”ti.
   Atha kho bhagavā vappaṃ sakkaṃ nigaṇṭhasāvakaṃ etadavoca “sace me tvaṃ, vappa, anuññeyyañceva anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi, yassa ca me bhāsitassa atthaṃ na jāneyyāsi mamevettha uttari paṭipuccheyyāsi– ‘idaṃ, bhante, kathaṃ, imassa ko attho’ti, siyā no ettha kathāsallāpo”ti. “Anuññeyyañcevāhaṃ, bhante, bhagavato anujānissāmi, paṭikkositabbañca paṭikkosissāmi, yassa cāhaṃ bhagavato bhāsitassa atthaṃ na jānissāmi bhagavantaṃyevettha uttari paṭipucchissāmi– ‘idaṃ bhante, kathaṃ, imassa ko attho’ti? Hotu no ettha kathāsallāpo”ti.
   “Taṃ kiṃ maññasi, vappa, ye kāyasamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, kāyasamārambhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phuss byantīkaroti, sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan”ti? “No hetaṃ, bhante”.
   “Taṃ kiṃ maññasi, vappa, ye vacīsamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, vacīsamārambhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan”ti? “No hetaṃ, bhante”.
   “Taṃ kiṃ maññasi, vappa, ye manosamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, manosamārambhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan”ti? “No hetaṃ, bhante”.
   “Taṃ kiṃ maññasi, vappa, ye avijjāpaccayā uppajjanti āsavā vighātapariḷāhā, avijjāvirāgā vijjuppādā evaṃsa te āsavā vighātapariḷāhā na honti. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan”ti? “No hetaṃ, bhante”.
   “Evaṃ sammā vimuttacittassa kho, vappa, bhikkhuno cha satatavihārā adhigatā honti. So cakkhunā rūpaṃ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā …pe… ghānena gandhaṃ ghāyitvā …pe.. jivhāya rasaṃ sāyitvā …pe… kāyena phoṭṭhabbaṃ phusitvā …pe… manasā dhammaṃ viññā neva sumano hoti na dummano; upekkhako viharati sato sampajāno. So kāyapariyantikaṃ vedanaṃ vediyamāno ‘kāyapariyantikaṃ vedanaṃ vediyāmī’ti pajānāti; jīvitapariyantikaṃ vedanaṃ vediyamāno ‘jīvitapariyantikaṃ vedanaṃ vediyāmī’ti pajānāti; ‘kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti”.
   “Seyyathāpi, vappa, thūṇaṃ paṭicca chāyā paññāyati. Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya. So taṃ thūṇaṃ mūle chindeyya; mūle chinditvā palikhaṇeyya; palikhaṇitvā mūlāni uddhareyya, antamaso usīranāḷimattānipi. So taṃ thūṇaṃ khaṇḍākhaṇḍikaṃ chindeyya. Khaṇḍākhaṇḍikaṃ chetvā phāleyya. Phāletvā sakalikaṃ sakalikaṃ kareyya. Sakalikaṃ sakalikaṃ katvā vātātape visoseyya. Vātātape visosetvā agginā ḍaheyya. Agginā ḍahetvā masiṃ kareyya Masiṃ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya. Evaṃ hissa, vappa, yā thūṇaṃ paṭicca chāyā sā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.
   “Evamevaṃ kho, vappa, evaṃ sammā vimuttacittass bhikkhuno cha satatavihārā adhigatā honti. So cakkhunā rūpaṃ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā …pe… ghānena gandhaṃ ghāyitvā …pe… jivhāya rasaṃ sāyitvā …pe… kāyena phoṭṭhabbaṃ phusitvā …pe… manasā dhammaṃ viññāya neva sumano hoti na dummano; upekkhako viharati sato sampajāno. So kāyapariyantikaṃ vedanaṃ vediyamāno ‘kāyapariyantikaṃ vedanaṃ vediyāmī’ti pajānāti; jīvitapariyantikaṃ vedanaṃ vediyamāno ‘jīvitapariyantikaṃ vedanaṃ vediyāmī’ti pajānāti; ‘kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti”.
   Evaṃ vutte vappo sakko nigaṇṭhasāvako bhagavantaṃ etadavoca– “seyyathāpi, bhante, puriso udayatthiko assapaṇiyaṃ poseyya. So udayañceva nādhigaccheyya, uttariñca kilamathassa vighātassa bhāgī assa. Evamevaṃ kho ahaṃ, bhante, udayatthiko bāle nigaṇṭhe payirupāsiṃ. Svāhaṃ udayañceva nādhigacchiṃ, uttariñca kilamathassa vighātassa bhāgī ahosiṃ. Esāhaṃ, bhante, ajjatagge yo me bālesu nigaṇṭhesu pasādo taṃ mahāvāte vā ophuṇāmi nadiyā vā sīghasotāya pavāhemi. Abhikkantaṃ, bhante …pe… upāsakaṃ maṃ, bhante bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Pañcamaṃ.
漢巴經文比對(莊春江作):
  「棄捨故業(MA.12)」,南傳作「舊業經一再接觸而作終結」(purāṇañca kammaṃ phussa phuss byantīkaroti),菩提比丘長老英譯為「他以一再地接觸它終止舊業」(he terminates the old kamma by contacting it again and again)。按:《滿足希求》說:「智殺:業以智的接觸一再接觸後使之走到滅盡;果報殺:業以果報的接觸一再接觸後使之走到滅盡。」(ñāṇavajjhaṃ kammaṃ ñāṇaphassena phusitvā phusitvā khayaṃ gameti, vipākavajjhaṃ kammaṃ vipākaphassena phusitvā phusitvā khayaṃ gameti.)或「果報的接觸一再接觸後使該業度過。」(vipākaphassaṃ phusitvā phusitvā taṃ kammaṃ khepetīti, AN.3.75)
  「當知至竟冷(MA.12)」,南傳作「都將成為清涼」(sītī bhavissantīti),菩提比丘長老英譯為「將成為冷的」(will become cool)。按:《滿足希求》以「將成為無流轉翻騰煩苦、清涼、無流轉法」(pavattivipphandanadaratharahitāni sītāni appavattanadhammāni bhavissanti)解說。
  「影因樹有(MA.12)」,南傳作「緣樹木而影子被了知」(thūṇaṃ paṭicca chāyā paññāyati),菩提比丘長老英譯為「影子因殘株被看見」(a shadow is seen on account of a stump)。按:《滿足希求》以「樹木」(rukkhaṃ)解說這裡的「柱子」(thūṇaṃ),今準此譯。
  「捨求無為(MA.12)」,南傳作「住於平靜」(upekkhako viharati,另譯為「住於捨」),菩提比丘長老英譯為「住於平靜」(dwells equanimous)。