經號:   
   (AN.4.195 更新)
增支部4集195經/哇玻經(莊春江譯)[MA.12]
  有一次世尊住在釋迦族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後,在一旁坐下。尊者大目揵連對在一旁坐下的尼乾陀弟子釋迦哇玻說這個:
  「哇玻!這裡,如果是以身自制者、以語自制者、以意自制者,以無明褪去、以明的生起,哇玻!你看見那個情況(處):從那個因由,對男子,能被感受為苦的諸在來世會漏出嗎?」
  「大德!我看見那個況:大德!這裡,如果有從前所作惡業果報未成熟的,從那個因由,對男子,能被感受為苦的諸漏在來世會漏出。」而但就這件事,尊者大目揵連與尼乾陀弟子釋迦哇玻的一起談論中間被中斷。
  那時,世尊傍晚時,從獨坐出來,去講堂。抵達後,在設置的座位坐下。坐下後,世尊對尊者大目揵連說這個:
  「目揵連!現在,在這裡為了什麼談論共坐聚集呢?還有,你們的談論中間被中斷的是什麼?」「大德!我對尼乾陀弟子釋迦哇玻說這個:『哇玻!這裡,如果是以身自制者、以語自制者、以意自制者,以無明的褪去、以明的生起,哇玻!你看見那個情況:從那個因由,對男子,能被感受為苦的諸漏在來世會漏出嗎?』大德!在這麼說時,尼乾陀弟子釋迦哇玻對我說這個:『大德!我看見那個況:大德!這裡,如果有從前所作惡業果報未成熟的,從那個因由,對男子,能被感受為苦的諸漏在來世會漏出。』大德!這是我們與尼乾陀弟子釋迦哇玻的一起談論中間被中斷的,然後世尊抵達。」
  那時,世尊對尼乾陀弟子釋迦哇玻說這個:「哇玻!如果你對我認可應該被認可的,同時也拒絕應該被拒絕的,還有,凡你不知道被我說的道理者,就在那裡,你更應該質問我:『大德!這是什麼?這個的道理是什麼?』[這樣做後,-MN.94, 412段]我們在這裡可以有交談。」
  「大德!我對世尊認可應該被認可的,同時也拒絕應該被拒絕的,還有,凡我將不知道世尊說的道理,我就在那裡將更質問世尊:『大德!這是為什麼?這個道理是什麼?』[這樣做後,]願我們在這裡有交談。」
  「哇玻!你怎麼想它?凡以身的從事為緣,諸漏、惱害、熱惱生起,對離以身的從事者,這樣,那些漏、惱害、熱惱不存在,他不作新業,以及舊業一再接觸後作終結,滅盡是直接可見的、即時的、請你來看的、能引導的、應該被智者各自經驗的。哇玻!你看見那個況:從那個因由,對男子,能被感受為苦的諸漏在來世會漏出嗎?」
  「大德!這確實不是。」
  「哇玻!你怎麼想它?凡以語的從事為緣,諸漏、惱害、熱惱生起,對離以語的從事者,這樣,那些漏、惱害、熱惱不存在,他不作新業,以及舊業一再接觸後作終結,滅盡是直接可見的、即時的、請你來看的、能引導的、應該被智者各自經驗的。哇玻!你看見那個況:從那個因由,對男子,能被感受為苦的諸漏在來世會漏出嗎?」
  「大德!這確實不是。」
  「哇玻!你怎麼想它?凡以意的從事為緣,諸漏、惱害、熱惱生起,對離以意的從事者,這樣,那些漏、惱害、熱惱不存在,他不作新業,以及舊業一再接觸後作終結,滅盡是直接可見的、即時的、請你來看的、能引導的、應該被智者各自經驗的。哇玻!你看見那個況:從那個因由,對男子,能被感受為苦的諸漏在來世會漏出嗎?」
  「大德!這確實不是。」
  「哇玻!你怎麼想它?凡以無明為緣,諸漏、惱害、熱惱生起,以無明的褪去、以明的生起,這樣,那些漏、惱害、熱惱不存在,他不作新業,以及舊業一再接觸後作終結,滅盡是直接可見的、即時的、請你來看的、能引導的、應該被智者各自經驗的。哇玻!你看見那個況:從那個因由,對男子,能被感受為苦的諸漏在來世會漏出嗎?」
  「大德!這確實不是。」
  「哇玻!對這樣心完全解脫的比丘,六常住處被到達:他以眼見色後,是既非快樂的也非不快樂的,住於平靜的、具念的、正知的;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,是既非快樂的也非不快樂的,住於平靜的、具念的、正知的。他當感受身體終了的感受時,知道:『我感受身體終了的感受』;當感受生命終了的感受時,知道:『我感受生命終了的感受』,知道:『以身體的崩解,隨後生命耗盡,就在這裡,一切所感受的、不被歡喜的將成為清涼。[SN.12.51]』
  哇玻!猶如緣於樹木後影子被知道,那時,男子拿鋤頭、籃子後到來,他在根處切斷那棵樹,在根處切斷後挖出,挖出後拉出諸根及乃至鬚根,他切那棵樹成細片,切成細片後使之破裂,使之破裂後做成碎碎的,做成碎碎的後在風熱中使之乾枯,在風熱中使之乾枯後以火燃燒,以火燃燒後轉成(作)灰,轉成灰後在大風處暴露,或在河中急流處沖走[SN.12.55]。哇玻!如果是這樣,凡緣於樹幹後有影子,那個根已被切斷,[如]已斷根的棕櫚樹成為非有為未來不生之物
  同樣的,哇玻!對這樣心完全解脫的比丘,六常住處被到達:他以眼見色後,是既非快樂的也非不快樂的,住於平靜的、具念的、正知的;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,是既非快樂的也非不快樂的,住於平靜的、具念的、正知的。他當感受身體終了的感受時,知道:『我感受身體終了的感受』;當感受生命終了的感受時,知道:『我感受生命終了的感受』,知道:『以身體的崩解,隨後生命耗盡,就在這裡,一切感受的、無大歡喜的將成為清涼。』」
  在這麼說時,尼乾陀弟子釋迦哇玻對世尊說這個:「大德!猶如欲求收入的男子養育能賣的馬,但他沒得到受入,同時更進一步是疲勞的、苦惱的有分者。同樣的,大德!欲求收入的我在愚癡的尼乾陀們處侍奉,那個我沒得到收入,同時更進一步是疲勞的、苦惱的有分者。大德!這個我從今天起,凡在愚癡的尼乾陀們處我的淨信,令它在大風中暴露,或在河中急流處沖走。太偉大了,大德!……(中略)大德!請世尊記得我為優婆塞,從今天起已終生歸依。」
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「以及舊業一再接觸後作終結」(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「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「緣於樹木後影子被知道」(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「住於平靜的」(upekkhako viharati,另譯為「住於捨」),菩提比丘長老英譯為「住於平靜」(dwells equanimous的)。按:「平靜」(upekkhā),古譯為「捨」。