經號:   
   (AN.7.47 更新)
增支部7集47經/火經第二經(莊春江譯)[SA.93]
  當時,大牲祭已為高身婆羅門準備:五百頭公牛為了牲祭被帶來祭壇的諸柱子,五百頭小公牛為了牲祭被帶來祭壇的諸柱子,五百頭小母牛為了牲祭被帶來祭壇的諸柱子,五百頭山羊為了牲祭被帶來祭壇的諸柱子、五百頭公羊為了牲祭被帶來祭壇的諸柱子。那時,高身婆羅門去見世尊。抵達後,與世尊一起互相問候。交換應該被互相問候的友好交談後,在一旁坐下。在一旁坐下的高身婆羅門對世尊說這個:
  「喬達摩尊師!這被我聽聞:『火的拿起、綁犧牲獸的柱子的樹立有大果、大效益。』」「婆羅門!這也被我聽聞:『火的拿起、綁犧牲獸的柱子的樹立有大果、大效益。』」第二次,高身婆羅門又……(中略)第三次,高身婆羅門又對世尊說這個:「喬達摩尊師!這被我聽聞:『火的拿起、綁犧牲獸的柱子的樹立有大果、大效益。』」「婆羅門!這也被我聽聞:『火的拿起、綁犧牲獸的柱子的樹立有大果、大效益。』」「喬達摩尊師!那個喬達摩尊師的連同這個我們的相合。」
  在這麼說時,尊者阿難對高身婆羅門說這個:「婆羅門!如來不應該被這麼問:『喬達摩尊師!這被我聽聞:「火的拿起、綁犧牲獸的柱子的樹立有大果、大效益。」』婆羅門!如來應該被這麼問:『大德!我想要拿起火、想要樹立綁犧牲獸的柱子,大德!請世尊教誡我,大德!請世尊訓誡我:凡我會有長久的利益、安樂。』」
  那時,高身婆羅門對世尊說這個:『大德!我想要拿起火、想要樹立綁犧牲獸的柱子,大德!請世尊教誡我,大德!請世尊訓誡我:凡我會有長久的利益、安樂。』」
  「婆羅門!拿起火者、樹立綁犧牲獸的柱子者就在牲祭前,樹立三種不善的、生起苦的、苦果報的刀,哪三種?身刀、語刀、意刀。婆羅門!拿起火者、樹立綁犧牲獸的柱子者就在牲祭前,使這樣的心生起:『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]:『我作福德。』作非福德;『我作善的。』作不善的;『我遍求善趣的道。』遍求惡趣的道。婆羅門!拿起火者、樹立綁犧牲獸的柱子者就在牲祭前,樹立這第一個不善的、生起苦的、苦果報的意刀。
  再者,婆羅門!拿起火者、樹立綁犧牲獸的柱子者就就在牲祭前,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:『我作福德。』作非福德;『我作善的。』作不善的;『我遍求善趣的道。』遍求惡趣的道。婆羅門!拿起火者、樹立綁犧牲獸的柱子者就就在牲祭前,樹立這第二個不善的、生起苦的、苦果報的語刀。
  再者,婆羅門!拿起火者、樹立綁犧牲獸的柱子者就就在牲祭前,為了牲祭殺公牛自己先開始,為了牲祭殺小公牛自己先開始,為了牲祭殺小母牛自己先開始,為了牲祭殺山羊自己先開始,為了牲祭殺公羊自己先開始,他:『我作福德。』作非福德;『我作善的。』作不善的;『我遍求善趣的道。』遍求惡趣的道。婆羅門!拿起火者、樹立綁犧牲獸的柱子者就就在牲祭前,樹立這第三個不善的、生起苦的、苦果報的身刀。婆羅門!拿起火者、樹立綁犧牲獸的柱子者就就在牲祭前,樹立這三種不善的、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?貪火、瞋火、癡火。
  婆羅門!而為何這貪火應該被捨斷,應該被迴避,不應該被實行?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,死後往生苦界、惡趣、下界、地獄,因此,這個貪火應該被捨斷,應該被迴避,不應該被實行。
  婆羅門!而為何這瞋火應該被捨斷,應該被迴避,不應該被實行?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,死後往生苦界、惡趣、下界、地獄,因此,這個瞋火應該被捨斷,應該被迴避,不應該被實行。
  婆羅門!而為何這癡火應該被捨斷,應該被迴避,不應該被實行?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,死後往生苦界、惡趣、下界、地獄,因此,這個癡火應該被捨斷,應該被迴避,不應該被實行。婆羅門!這是三種火應該被捨斷,應該被迴避,不應該被實行。
  婆羅門!有這三種火,恭敬後、尊重後、尊敬後、崇敬後,應該被適當地、安樂地照顧,哪三種?應該被奉獻者之火、屋主之火、應該被供養者之火
  婆羅門!而哪一種是應該被奉獻者之火?婆羅門!這裡,凡他們是其『母親』或『父親』,婆羅門!這被稱為應該被奉獻者之火,那是什麼原因?婆羅門!因為從那裡這位是產生者、生成者,因此,這個應該被奉獻者之火恭敬後、尊重後、尊敬後、崇敬後,應該被適當地、安樂地照顧。
  婆羅門!而哪一種是屋主之火?婆羅門!這裡,凡他們是其『兒子』,或『妻子』,或『奴隸』,或『僕人』,或『工人』,婆羅門!這被稱為屋主之火,因此,這個屋主之火恭敬後、尊重後、尊敬後、崇敬後,應該被適當地、安樂地照顧。
  婆羅門!而哪一種是應該被供養者之火?婆羅門!這裡,凡那些離異論的、住立忍耐柔和的、獨自地使自己調御的、獨自地使自己寂靜的、獨自地使自己般涅槃沙門婆羅門,婆羅門!這被稱為應該被供養者之火,因此,這個應該被供養者之火恭敬後、尊重後、尊敬後、崇敬後,應該被適當地、安樂地照顧。婆羅門!這是三種火,恭敬後、尊重後、尊敬後、崇敬後,應該被適當地、安樂地照顧。
  婆羅門!又,這個薪火有時應該被燃燒;有時應該被旁觀;有時應該被熄滅;有時應該被擱置。
  在這麼說時,高身婆羅門對世尊說這個:「太偉大了,喬達摩尊師!太偉大了,喬達摩尊師!……(中略)請喬達摩尊師記得我為優婆塞,從今天起已終生歸依。喬達摩尊師!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,同時也讓牠們喝涼水,也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。