雜阿含249經, 不可說--2

《瑜伽師地論》「是故由彼戲論俱行四種行相，思惟觀察不應道理。」
在《增支部 4.173 經》先是摩訶拘絺羅問舍利弗，接下來《增支部 4.174 經》的經文是阿難問摩訶拘絺羅，除了問答者不同之外，內容完全相同。

Friend, when the six spheres of contact get disenchanted and cease without a remainder, to say there is anything more is the diffuseness of the world again.

Friend, when the six spheres of contact get disenchanted and cease without a remainder, to say there is not anything more is the diffuseness of the world again.

Friend, when the six spheres of contact get disenchanted and cease without a remainder, to say there is something and not anything, is diffuseness of the world again.

Friend, when the six spheres of contact get disenchanted and cease without a remainder, to say there neither is, nor is not anything more is diffuseness of the world again.

Friend, as long as there is a course of action in the six spheres of contact, till then there is the diffuseness of the world. As long as the diffuseness of the world is evident, till then there is a course of action in the six spheres of contact. When the six spheres of contact get disenchanted and cease without a remainder, it is the appeasement and cessation of the six spheres of contact.

問題的癥結點，在於：

Channaṃ āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcīti, iti vadaṃ appapañcaṃ papañceti. Channaṃ āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcīti, iti vadaṃ appapañcaṃ papañceti. Channaṃ āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcīti, iti vadaṃ appapañcaṃ papañceti. Channaṃ āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi ca natthaññaṃ atthaññaṃ kiñcīti, iti vadaṃ appapañcaṃ papañceti.

Yāvāta āvuso, channaṃ phassāyatanānaṃ gati tāvatā papañcassa gati; yāvāta papañcassa gati tāvatā channaṃ phassāyatanānaṃ gati, āvāta āvuso, channaṃ āvuso phassāyatanānaṃ asesa-virāga-nirodhā papañca-nirodho papañca-vūpasamoti.

vadaṃ appapañcaṃ papañceti 的解說，就《雜阿含249經》的翻譯而言，為「此則虛言」、「離諸虛偽，得般涅槃」(CBETA, T02, no. 99, p. 60, a17) 《瑜伽師地論》「是故由彼戲論俱行四種行相，思惟觀察不應道理。」(CBETA, T30, no. 1579, p. 815, a26-27)
《阿毘達磨順正理論》「如契經說：『「具壽慶喜，六觸處盡離滅靜，沒有異、無異，皆不可論」汝欲論耶？』」...「何故尊者舍利子，不為慶喜分明記耶？豈不後文亦分明記？乃至六處有、可有諸戲論。六處既滅、絕諸戲論。薄伽梵說此謂涅槃，由此證知離有戲論，必定別有無戲論滅。然彼慶喜不作是問『六觸處滅為有、為無』故，亦不酬是有無義，但作是問『滅與六處為有別異、為無異耶？』是故答言『此無戲論』。