經號:   
   (AN.7.47 更新)
增支部7集47經/火經第二經(莊春江譯)
  [有一次世尊住在舍衛城祇樹林給孤獨園。]
  當時,有一個大牲祭已為高身婆羅門準備好了:五百頭公牛為了牲祭已被帶到祭壇的諸柱子,五百頭小公牛為了牲祭已被帶到祭壇的諸柱子,五百頭小母牛為了牲祭已被帶到祭壇的諸柱子,五百頭山羊為了牲祭已被帶到祭壇的諸柱子、五百頭公羊為了牲祭已被帶到祭壇的諸柱子。
  那時,高身婆羅門去見世尊。抵達後,與世尊相互歡迎。歡迎與寒暄後,在一旁坐下。在一旁坐好後,高身婆羅門對世尊這麼說:
  「喬達摩先生!這被我聽聞:『點燃火、樹立綁犧牲獸的柱有大果、大效益。』」
  「婆羅門!我也聽聞此:『點燃火、樹立綁犧牲獸的柱有大果、大效益。』」
  第二次,高身婆羅門……(中略)第三次,高身婆羅門對世尊這麼說:
  「喬達摩先生!這被我聽聞:『點燃火、樹立綁犧牲獸的柱有大果、大效益。』」
  「婆羅門!我也聽聞此:『點燃火、樹立綁犧牲獸的柱有大果、大效益。』」
  「喬達摩先生!這件事喬達摩先生與我完全同意。」
  當這麼說時,尊者阿難對高身婆羅門這麼說:
  「婆羅門!如來不應該被這麼問:『喬達摩先生!這被我聽聞:「點燃火、樹立綁犧牲獸的柱有大果、大效益。」』婆羅門!如來應該被這麼問:『大德!我欲點燃火、欲樹立綁犧牲獸的柱,為了對我有長久的利益與安樂,大德!請世尊教誡我!大德!請世尊訓誡我!』」
  那時,高身婆羅門對世尊這麼說:『大德!我欲點燃火、欲樹立綁犧牲獸的柱,為了對我有長久的利益與安樂,大德!請世尊教誡我!大德!請世尊訓誡我!』」
  「婆羅門!點燃火、樹立綁犧牲獸的柱者,就在牲祭之前,揚舉了三種不善的、生起苦的、苦果報的刀,哪三種呢?身刀、語刀、意刀。
  婆羅門!點燃火、樹立綁犧牲獸的柱者,就在牲祭之前,使這樣的心生出:『令這麼多公牛為了牲祭被殺,令這麼多小公牛為了牲祭被殺,令這麼多小母牛為了牲祭被殺,令這麼多山羊為了牲祭被殺,令這麼多公羊為了牲祭被殺。』他[想]:『我要作福德。』而作非福德;『我要為善。』而作不善;『我要尋求善趣之道。』而尋求惡趣之道。婆羅門!點燃火、樹立綁犧牲獸的柱者,就在牲祭之前,揚舉這不善的、生起苦的、苦果報的第一意刀。
  再者,婆羅門!點燃火、樹立綁犧牲獸的柱者,就在牲祭之前,說這樣的話:『令這麼多公牛為了牲祭被殺,令這麼多小公牛為了牲祭被殺,令這麼多小母牛為了牲祭被殺,令這麼多山羊為了牲祭被殺,令這麼多公羊為了牲祭被殺。』他[想]:『我要作福德。』而作非福德;『我要為善。』而作不善;『我要尋求善趣之道。』而尋求惡趣之道。婆羅門!點燃火、樹立綁犧牲獸的柱者,就在牲祭之前,揚舉這不善的、生起苦的、苦果報的第二語刀。
  再者,婆羅門!點燃火、樹立綁犧牲獸的柱者,就在牲祭之前,為了牲祭殺公牛自己先從事[準備],為了牲祭殺小公牛自己先從事[準備],為了牲祭殺小母牛自己先從事[準備],為了牲祭殺山羊自己先從事[準備],為了牲祭殺公羊自己先從事[準備],他[想]:『我要作福德。』而作非福德;『我要為善。』而作不善;『我要尋求善趣之道。』而尋求惡趣之道。婆羅門!點燃火、樹立綁犧牲獸的柱者,就在牲祭之前,揚舉這不善的、生起苦的、苦果報的第三身刀。
  婆羅門!點燃火、樹立綁犧牲獸的柱者,就在牲祭之前,揚舉了這三種不善的、生起苦的、苦果報的刀。
  婆羅門!有這三種火應該被捨斷,應該被迴避,不應該被實行,哪三種呢?貪火、瞋火、癡火。
  而,婆羅門!為何這貪火應該被捨斷,應該被迴避,不應該被實行呢?婆羅門!貪染者被貪征服,心被佔據,以身行惡行,以語行惡行,以意行惡行。他以身行惡行後,以語行惡行後,以意行惡行後,以身體的崩解,死後往生到苦界、惡趣、下界、地獄,因此,這貪火應該被捨斷,應該被迴避,不應該被實行。
  而,婆羅門!為何這瞋火應該被捨斷,應該被迴避,不應該被實行呢?婆羅門!瞋怒者被瞋征服,心被佔據,以身行惡行,以語行惡行,以意行惡行。他以身行惡行後,以語行惡行後,以意行惡行後,以身體的崩解,死後往生到苦界、惡趣、下界、地獄,因此,這瞋火應該被捨斷,應該被迴避,不應該被實行。
  而,婆羅門!為何這癡火應該被捨斷,應該被迴避,不應該被實行呢?婆羅門!愚癡者被癡征服,心被佔據,以身行惡行,以語行惡行,以意行惡行。他以身行惡行後,以語行惡行後,以意行惡行後,以身體的崩解,死後往生到苦界、惡趣、下界、地獄,因此,這癡火應該被捨斷,應該被迴避,不應該被實行。
  婆羅門!這三種火應該被捨斷,應該被迴避,不應該被實行。
  婆羅門!有這三種火,恭敬、尊重、尊敬、崇敬後,應該被適當地、安樂地保持,哪三種呢?應該被奉獻者之火、屋主之火、應該被供養者之火
  婆羅門!什麼是應該被奉獻者之火呢?婆羅門!這裡,凡他們是『母親』或『父親』者,婆羅門!這被稱為應該被奉獻者之火,那是什麼原因呢?婆羅門!因為這[我]是從那[父母]來的與生起的,因此,這應該被奉獻者之火,恭敬、尊重、尊敬、崇敬後,應該被適當地、安樂地保持。
  婆羅門!什麼是屋主之火呢?婆羅門!這裡,凡他們是『兒子』,或『妻子』,或『奴隸』,或『僕人』,或『工人』者,婆羅門!這被稱為屋主之火,因此,這屋主之火,恭敬、尊重、尊敬、崇敬後,應該被適當地、安樂地保持。
  婆羅門!什麼是應該被供養者之火呢?婆羅門!這裡,凡那些已離異論、已住立耐性與溫雅、調御自我、平息自我、使自我般涅槃沙門婆羅門者,婆羅門!這被稱為應該被供養者之火,因此,這應該被供養者之火,恭敬、尊重、尊敬、崇敬後,應該被適當地、安樂地保持。
  婆羅門!這三種火,恭敬、尊重、尊敬、崇敬後,應該被適當地、安樂地保持。
  但,婆羅門!這薪火應該在適當的時機被燃燒;應該在適當的時機被旁觀;應該在適當的時機被熄滅;應該在適當的時機被棄置。
  當這麼說時,高身婆羅門對世尊這麼說:
  「太偉大了,喬達摩先生!太偉大了,喬達摩先生!……(中略)請喬達摩尊師記得我為優婆塞,從今天起終生歸依。喬達摩先生!我釋放這五百頭公牛給與活命,我釋放這五百頭小公牛給與活命,我釋放這五百頭小母牛給與活命,我釋放這五百頭山羊給與活命,我釋放這五百頭公羊給與活命,讓牠們吃新鮮的草,讓牠們喝涼水,讓牠們吹牠們的涼風。」
AN.7.47/ 4. Dutiya-aggisuttaṃ
   47. Tena kho pana samayena uggatasarīrassa brāhmaṇassa mahāyañño upakkhaṭo hoti. Pañca usabhasatāni thūṇūpanītāni honti yaññatthāya pañca vacchatarasatāni thūṇūpanītāni honti yaññatthāya, pañca vacchatarisatāni thūṇūpanītāni honti yaññatthāya, pañca ajasatāni thūṇūpanītāni honti yaññatthāya, pañca urabbhasatāni thūṇūpanītāni honti yaññatthāya. Atha kho uggatasarīro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggatasarīro brāhmaṇo bhagavantaṃ etadavoca–
   “Sutaṃ metaṃ, bho gotama, aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsan”ti. “Mayāpi kho etaṃ, brāhmaṇa, sutaṃ aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsan”ti. Dutiyampi kho uggatasarīro brāhmaṇo …pe… tatiyampi kho uggatasarīro brāhmaṇo bhagavantaṃ etadavoca– “sutaṃ metaṃ, bho gotama, aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsan”ti. “Mayāpi kho etaṃ, brāhmaṇa, sutaṃ aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsan”ti. “Tayidaṃ, bho gotama sameti bhoto ceva gotamassa amhākañca, yadidaṃ sabbena sabbaṃ”.
   Evaṃ vutte āyasmā ānando uggatasarīraṃ brāhmaṇaṃ etadavoca– “na kho, brāhmaṇa, tathāgatā evaṃ pucchitabbā– ‘sutaṃ metaṃ, bho gotama, aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsan’ti. Evaṃ kho, brāhmaṇa, tathāgatā pucchitabbā– ‘ahañhi, bhante, aggiṃ ādātukāmo, yūpaṃ ussāpetukāmo. Ovadatu maṃ, bhante, bhagavā. Anusāsatu maṃ, bhante, bhagavā yaṃ mama assa dīgharattaṃ hitāya sukhāyā’”ti.
   Atha kho uggatasarīro brāhmaṇo bhagavantaṃ etadavoca– “ahañhi, bho gotama, aggiṃ ādātukāmo yūpaṃ ussāpetukāmo. Ovadatu maṃ bhavaṃ gotamo. Anusāsatu maṃ bhavaṃ gotamo yaṃ mama assa dīgharattaṃ hitāya sukhāyā”ti.
   “Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā tīṇi satthāni ussāpeti akusalāni dukkhudrayāni dukkhavipākāni. Katamāni tīṇi kāyasatthaṃ, vacīsatthaṃ, manosatthaṃ. Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā evaṃ cittaṃ uppādesi – ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāyā’ti. So ‘puññaṃ karomī’ti apuññaṃ karoti, ‘kusalaṃ karomī’ti akusalaṃ karoti, ‘sugatiyā maggaṃ pariyesāmī’ti duggatiyā maggaṃ pariyesati. Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā idaṃ paṭhamaṃ manosatthaṃ ussāpeti akusalaṃ dukkhudrayaṃ dukkhavipākaṃ.
   “Puna caparaṃ, brāhmaṇa, aggiṃ ādento yūpaṃ ussāpento pubbeva yaññā evaṃ vācaṃ bhāsati– ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāyā’ti. So ‘puññaṃ karomī’ti apuññaṃ karoti, ‘kusalaṃ karomī’ti akusalaṃ karoti, ‘sugatiyā maggaṃ pariyesāmī’ti duggatiyā maggaṃ pariyesati. Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā idaṃ dutiyaṃ vacīsatthaṃ ussāpeti akusalaṃ dukkhudrayaṃ dukkhavipākaṃ.
   “Puna caparaṃ, brāhmaṇa, aggiṃ ādento yūpaṃ ussāpento pubbeva yaññā sayaṃ paṭhamaṃ samārambhati usabhā hantuṃ yaññatthāya, sayaṃ paṭhamaṃ samārambhati vacchatarā hantuṃ yaññatthāya, sayaṃ paṭhamaṃ samārambhati vacchatariyo hantuṃ yaññatthāya, sayaṃ paṭhamaṃ samārambhati ajā hantuṃ yaññatthāya, sayaṃ paṭhamaṃ samārambhati urabbhā hantuṃ yaññatthāya. So ‘puññaṃ karomī’ti apuññaṃ karoti, ‘kusalaṃ karomī’ti akusalaṃ karoti, ‘sugatiyā maggaṃ pariyesāmī’ti duggatiyā maggaṃ pariyesati. Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā idaṃ tatiyaṃ kāyasatthaṃ ussāpeti akusalaṃ dukkhudrayaṃ dukkhavipākaṃ. Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā imāni tīṇi satthāni ussāpeti akusalāni dukkhudrayāni dukkhavipākāni.
   “Tayome brāhmaṇa, aggī pahātabbā parivajjetabbā, na sevitabbā. Katame tayo? Rāgaggi dosaggi, mohaggi.
   “Kasmā cāyaṃ, brāhmaṇa, rāgaggi pahātabbo parivajjetabbo, na sevitabbo? Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Tasmāyaṃ rāgaggi pahātabbo parivajjetabbo, na sevitabbo.
   “Kasmā cāyaṃ, brāhmaṇa, dosaggi pahātabbo parivajjetabbo, na sevitabbo? Duṭṭho kho, brāhmaṇa, dosena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Tasmāyaṃ dosaggi pahātabbo parivajjetabbo, na sevitabbo.
   “Kasmā cāyaṃ, brāhmaṇa, mohaggi pahātabbo parivajjetabbo, na sevitabbo? Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Tasmāyaṃ mohaggi pahātabbo parivajjetabbo, na sevitabbo. Ime kho tayo, brāhmaṇa, aggī pahātabbā parivajjetabbā, na sevitabbā.
   “Tayo kho, brāhmaṇa, aggī sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbā. Katame tayo? Āhuneyyaggi gahapataggi, dakkhiṇeyyaggi.
   “Katamo ca, brāhmaṇa, āhuneyyaggi? Idha, brāhmaṇa, yassa te honti mātāti vā pitāti vā, ayaṃ vuccati, brāhmaṇa, āhuneyyaggi. Taṃ kissa hetu atohayaṃ, brāhmaṇa, āhuto sambhūto, tasmāyaṃ āhuneyyaggi sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbo.
   “Katamo ca, brāhmaṇa, gahapataggi? Idha, brāhmaṇa, yassa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, ayaṃ vuccati, brāhmaṇa gahapataggi. Tasmāyaṃ gahapataggi sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbo.
   “Katamo ca, brāhmaṇa, dakkhiṇeyyaggi? Idha, brāhmaṇa, ye te samaṇabrāhmaṇā parappavādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṃ damenti, ekamattānaṃ samenti, ekamattānaṃ parinibbāpenti, ayaṃ vuccati, brāhmaṇa, dakkhiṇeyyaggi. Tasmāyaṃ dakkhiṇeyyaggi sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbo. Ime kho, brāhmaṇa, tayo aggī sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbā.
   “Ayaṃ kho pana, brāhmaṇa, kaṭṭhaggi kālena kālaṃ ujjaletabbo, kālena kālaṃ ajjhupekkhitabbo, kālena kālaṃ nibbāpetabbo, kālena kālaṃ nikkhipitabbo”ti.
   Evaṃ vutte uggatasarīro brāhmaṇo bhagavantaṃ etadavoca– “abhikkantaṃ, bho gotama; abhikkantaṃ, bho gotama …pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatanti. Esāhaṃ, bho gotama, pañca usabhasatāni muñcāmi jīvitaṃ demi, pañca vacchatarasatāni muñcāmi jīvitaṃ demi, pañca vacchatarisatāni muñcāmi jīvitaṃ demi, pañca ajasatāni muñcāmi jīvitaṃ demi, pañca urabbhasatāni muñcāmi jīvitaṃ demi. Haritāni ceva tiṇāni khādantu, sītāni ca pānīyāni pivantu, sīto ca nesaṃ vāto upavāyatan”ti. Catutthaṃ.
漢巴經文比對(莊春江作):
  「長身(SA.93);優竭提舍利GA)」,南傳作「高身」(uggatasarīra,直譯為「高的身體」),「優竭提舍利」顯然為音譯。
  「完全同意」(sameti…yadidaṃ sabbena sabbaṃ,直譯為「同意…即:以一切的一切」),菩提比丘長老英譯為「完全與全然同意」(are in complete and total agreement)。
  「因為這[我]是從那[父母]來的」(atohayaṃ,…āhuto ),菩提比丘長老英譯為「因為一個人是從他們起源的」(Because it is from them that one has originated)。按:《滿足希求》以「因為這是從父母」(ato hi mātāpitito ayaṃ)解說atohayaṃ,以「已來的」(āgato)解說 āhuto,今準此譯。