---
title: "長阿含經 · 26 三明經"
description: "長阿含經是佛教原始經典四阿含之一，由後秦時期譯師佛陀耶舍與竺佛念共同譯出。該經成書於公元前1世紀左右，屬早期佛教根本聖典，記載了佛陀與弟子們的言行教法。全經共30卷，分為四分，主要內容包括佛陀生平、教義闡述、修行方法及宇宙觀等，系統性保存了原始佛教的基本教理。作為漢傳佛教重要典籍，長阿含經被視為研究原始佛教思想的核心文獻，在佛教經典體系中具有不可替代的權威地位，對後世佛教發展影響深遠。"
url: "https://rushiwowen.co/en/r/cm95s9o4n04d6jz0uvmj7wkbq"
---

### （二六）佛說長阿含第三分三明經第七

> Translation: "The Buddha Expounds the Long Discourses, Third Division, Seventh Sutra on the Threefold Knowledge"

如是我聞：

> Thus have I heard:

一時，佛在俱薩羅國人間遊行，與大比丘眾千二百五十人俱，詣伊車能伽羅俱薩羅婆羅門村，止宿伊車林中。

> Once, the Buddha was traveling through the land of Kosala, accompanied by a large assembly of twelve hundred and fifty monks. They arrived at the Brahmin village of Icchānangala in Kosala and stayed overnight in the Icchā forest nearby.

時，有婆羅門名沸伽羅娑羅、婆羅門名多梨車，以小緣詣伊車能伽羅村。此沸伽羅娑羅婆羅門，七世以來父母真正，不為他人之所輕毀，異典三部諷誦通利，種種經書善能分別。又能善於大人相法、觀察吉凶、祭祀儀禮，有五百弟子，教授不廢。其一弟子名婆悉咤，七世以來父母真正，不為他人之所輕毀，異學三部諷誦通利，種種經書盡能分別，亦能善於大人相法，觀察吉凶，祭祀儀禮，亦有五百弟子，教授不廢。

> At that time, there were two Brahmins—one named Vakkharasāra and the other named Tāriyacca—who, for some minor matter, went to the village of Icchānangala. This Vakkharasāra Brahmin came from a lineage pure for seven generations on both sides, never disparaged by others. He was fluent in reciting the three Vedas and skilled in distinguishing all kinds of scriptures. He was also adept at reading the marks of a great man, observing omens, and performing sacrificial rituals. He had five hundred disciples whom he taught without rest. One of his disciples was named Vāseṭṭha, whose lineage was likewise pure for seven generations on both sides, never disparaged by others. He too was fluent in reciting the three Vedas, capable of discerning all kinds of scriptures, and skilled in the marks of a great man, observing omens, and ritual sacrifices. He also had five hundred disciples and taught them without rest.

多梨車婆羅門，亦七世已來父母真正，不為他人之所輕毀，異學三部諷誦通利，種種經書盡能分別，亦能善於大人相法、觀察吉凶、祭祀儀禮，亦有五百弟子，教授不廢。其一弟子名頗羅墮，七世已來父母真正，不為他人之所輕毀，異學三部諷誦通利，種種經書盡能分別，亦能善於大人相法、觀察吉凶、祭祀儀禮，亦有五百弟子，教授不廢。

> The Brahmin Dolyacha, whose parents for seven generations had been legitimate, was never looked down upon by others. He was well-versed in the three Vedas of the heterodox schools, able to recite and explain them fluently, and skilled in distinguishing all kinds of scriptures. He was also proficient in the art of reading the marks of a great man, observing omens of good and bad fortune, and performing rituals of sacrifice. He had five hundred disciples, whom he taught without ceasing. One of his disciples was named Pralāda. His parents for seven generations had also been legitimate, and he too was never disdained by others. He was well-versed in the three Vedas of the heterodox schools, able to recite and explain them fluently, and skilled in distinguishing all kinds of scriptures. He was likewise proficient in the art of reading the marks of a great man, observing omens of good and bad fortune, and performing rituals of sacrifice. He also had five hundred disciples, whom he taught without ceasing.

時，婆悉咤、頗羅墮二人於清旦至園中，遂共論義，更相是非。時，婆悉咤語頗羅墮：「我道真正，能得出要，至於梵天，此是大師沸伽羅娑羅婆羅門所說。」

> Then, the two men Vasiṣṭha and Bhāradvāja went to the garden early in the morning and began to debate, each arguing that the other was wrong. At that time, Vasiṣṭha said to Bhāradvāja, "My path is true and can lead to liberation, reaching the Brahma realm. This is what the great teacher, the Brahmin Phalgurasāra, has taught."

頗羅墮又言：「我道真正，能得出要，至於梵天，此是大師多梨車婆羅門所說。」如是，婆悉咤再三自稱己道真正，頗羅墮亦再三自稱己道真正，二人共論，各不能決。

> Bharadvaja then said, "My path is true and leads to liberation, even reaching the heavenly realm of Brahma. This is what the great teacher Dorichak Brahmin has taught." Thus, Vasishtha repeatedly claimed his path was true, and Bharadvaja also repeatedly claimed his path was true. The two debated back and forth, but neither could settle the matter.

時，婆悉咤語頗羅墮曰：「我聞沙門瞿曇釋種子出家成道，於拘薩羅國遊行人間，今在伊車能伽羅林中，有大名稱，流聞天下，如來、至真、等正覺，十號具足。於諸天、世人、魔、若魔天、沙門、婆羅門中，自身作證，為他說法，上中下言，皆悉真正，義味具足，梵行清淨。如是真人，宜往覲現。我聞彼瞿曇知梵天道，能為人說，常與梵天往返言語，我等當共詣彼瞿曇，共決此義。若沙門瞿曇有所言說，當共奉持。」爾時，婆悉咤、頗羅墮二人相隨到伊車林中，詣世尊所，問訊已，一面坐。

> Then Vāsiṭṭha said to Pokkharasāti: "I have heard that the ascetic Gotama, a son of the Sakyan lineage, has gone forth and attained enlightenment. He is now traveling through the land of Kosala and is currently staying in the forest at Icchānaṅgala. He has a great reputation and is renowned throughout the world as the Tathāgata, the Worthy One, the Fully Awakened One, complete with all ten epithets. Among gods, humans, Māras, heavenly beings of Māra's realm, ascetics, and brahmins, he bears witness himself through direct realization and teaches the Dharma to others. His words—whether high, middle, or low—are all true and genuine, full of meaning and flavor, and his holy life is pure. Such a true person is worthy of our visit. I have heard that this Gotama knows the path to the Brahma realm, can teach it to others, and regularly converses with Brahmā. Let us go together to see him and settle this matter. Whatever the ascetic Gotama teaches, we should accept and uphold." At that time, Vāsiṭṭha and Pokkharasāti went together to the forest at Icchānaṅgala, approached the Blessed One, exchanged greetings, and sat down to one side.

爾時，世尊知彼二人心中所念，即告婆悉咤曰：「汝等二人清旦至園中，作如是論，共相是非。汝一人言：『我法真正，能得出要，至於梵天，此是大師沸伽羅娑羅所說。』彼一人言：『我法真正，能得出要，至於梵天，此是大師多梨車所說。』如是再三，更相是非，有如此事耶？」

> At that time, the World-Honored One, knowing what was in the hearts of those two men, said to Vāsiṣṭha: "Did you two, in the early morning, go to the garden and have such a discussion, arguing back and forth about whose view was right? One of you said, 'My teaching is true and can lead one to liberation, reaching the Brahma Heaven — this is what the great teacher Pokkharasāti has taught.' The other said, 'My teaching is true and can lead one to liberation, reaching the Brahma Heaven — this is what the great teacher Tārukkha has taught.' Is it not so, that you have gone back and forth like this, correcting each other time and again?"

時，婆悉咤、頗羅墮聞佛此言，皆悉驚愕，衣毛為竪，心自念言：「沙門瞿曇有大神德，先知人心，我等所欲論者，沙門瞿曇已先說訖。」時，婆悉咤白佛言：「此道、彼道皆稱真正，皆得出要，至於梵天，為沸伽羅娑羅婆羅門所說為是？為多梨車婆羅門所說為是耶？」

> At that time, Vasiṣṭha and Bharadvāja, hearing these words of the Buddha, were all astonished, their hair standing on end, and thought to themselves: "The ascetic Gautama possesses great spiritual power, knowing people's minds in advance. What we wished to discuss, the ascetic Gautama has already spoken of fully." Then Vasiṣṭha said to the Buddha: "This path and that path are both proclaimed as true, both leading to liberation, reaching the Brahma world. Is what the brahmin Pokkharasāti taught correct? Or is what the brahmin Tārukkha taught correct?"

佛言：「正使，婆悉咤！此道、彼道真正出要，得至梵天，汝等何為清旦園中共相是非，乃至再三耶？」

時，婆悉咤白佛言：「諸有三明婆羅門說種種道，自在欲道、自作道、梵天道，此三道者盡向梵天。瞿曇！譬如村營，所有諸道皆向於城，諸婆羅門雖說種種諸道，皆向梵天。」

佛告婆悉咤：「彼諸道為盡趣梵天不？」

答曰：「盡趣。」

佛復再三重問：「種種諸道盡趣梵天不？」

答曰：「盡趣。」

爾時，世尊定其語已，告婆悉咤曰：「云何三明婆羅門中，頗有一人得見梵天者不？」

答曰：「無有見者。」

「云何，婆悉咤！三明婆羅門先師，頗有得見梵天者不？」

答曰：「無有見者。」

「云何，婆悉咤！乃往三明仙人舊婆羅門，諷誦通利，能為人說舊諸讚誦，歌詠詩書，其名阿咤摩婆羅門、婆摩提婆婆羅門、毘婆審婆羅門、伊尼羅斯婆羅門、蛇婆提伽婆羅門、婆婆悉婆羅門、迦葉婆羅門、阿樓那婆羅門、瞿曇摩婆羅門、首脂婆羅門、婆羅損陀婆羅門，彼亦得見梵天不耶？」

答曰：「無有見者。」

佛言：「若彼三明婆羅門無有一見梵天者，若三明婆羅門先師無有見梵天者，又諸舊大仙三明婆羅門阿咤摩等亦不見梵天者，當知三明婆羅門所說非實。」

又告婆悉咤：「如有婬人言：『我與彼端正女人交通，稱歎婬法。』餘人語言：『汝識彼女不？為在何處？東方、西方、南方、北方耶？』答曰：『不知。』又問：『汝知彼女所止土地城邑村落不？』答曰：『不知。』又問：『汝識彼女父母及其姓字不？』答曰：『不知。』又問：『汝知彼女為是剎利女，為是婆羅門、居士、首陀羅女耶？』答曰：『不知。』又問：『汝知彼女為長短、麤細、黑白、好醜耶？』答曰：『不知。』云何，婆悉咤！彼人讚嘆為是實不？」

答曰：「不實。」

「如是。婆悉咤！三明婆羅門所說亦爾，無有實也。云何，婆悉咤！汝三明婆羅門見日月遊行出沒處所，叉手供養，能作是說：『此道真正，當得出要，至日月所。』不？」

報曰：「如是。三明婆羅門見日月遊行出沒處所，叉手供養，而不能言：『此道真正，當得出要，至日月所。』也。」

「如是。婆悉咤！三明婆羅門見日月遊行出沒之處，叉手供養，而不能說：『此道真正，當得出要，至日月所。』而常叉手供養恭敬，豈非虛妄耶？」

答曰：「如是。瞿曇！彼實虛妄。」

佛言：「譬如有人立梯空地，餘人問言：『立梯用為。』答曰：『我欲上堂。』又問：『堂何所在？東、西、南、北耶？』答云：『不知。』云何？婆悉咤！此人立梯欲上堂者，豈非虛妄耶？」

答曰：「如是，彼實虛妄。」

佛言：「三明婆羅門亦復如是，虛誑無實。婆悉咤！五欲潔淨，甚可愛樂。云何為五？眼見色，甚可愛樂；耳聲、鼻香、舌味、身觸，甚可愛樂。於我賢聖法中，為著、為縛，為是拘鎖。彼三明婆羅門為五欲所染，愛著堅固，不見過失，不知出要，彼為五欲之所繫縛。正使奉事日月水火，唱言：『扶接我去生梵天者。』無有是處。譬如阿夷羅河，其水平岸，烏鳥得飲，有人在此岸身被重繫，空喚彼岸言：『來渡我去。』彼岸寧來渡此人不？」

答曰：「不也。」

「婆悉咤！五欲潔淨，甚可愛樂，於賢聖法中猶如拘鎖。彼三明婆羅門為五欲所染，愛著堅固，不見過失，不知出要。彼為五欲之所繫縛，正使奉事日月水火，唱言：『扶接我去生梵天上。』亦復如是，終無是處。婆悉咤！譬如阿夷羅河，其水平岸，烏鳥得飲，有人欲渡，不以手足身力，不因船栰，能得渡不？」

答曰：「不能。」

「婆悉咤！三明婆羅門亦復如是，不修沙門清淨梵行，更修餘道不清淨行，欲求生梵天者，無有是處。婆悉咤！猶如山水暴起，多漂人民，亦無船栰，又無橋梁，有行人來，欲渡彼岸，見山水暴起，多漂人民，亦無船栰，又無橋梁，彼人自念：『我今寧可多集草木，牢堅縛栰，自以身力渡彼岸耶？』即尋縛栰，自以身力安隱得渡。婆悉咤！此亦如是，若比丘捨非沙門不清淨行，行於沙門清淨梵行，欲生梵天者，則有是處。云何，婆悉咤！梵天有恚心耶？無恚心耶？」

答曰：「無恚心也。」

又問：「三明婆羅門有恚心、無恚心耶？」

答曰：「有恚心。」

「婆悉咤！梵天無恚心，三明婆羅門有恚心，有恚心、無恚心不共同，不俱解脫，不相趣向，是故梵天、婆羅門不共同也。云何，婆悉咤！梵天有瞋心、無瞋心耶？」

答曰：「無瞋心。」

又問：「三明婆羅門有瞋心、無瞋心耶？」

答曰：「有瞋心。」

佛言：「梵天無瞋心，三明婆羅門有瞋心，有瞋心、無瞋心不同趣，不同解脫，是故梵天、婆羅門不共同也。云何，婆悉咤！梵天有恨心、無恨心耶？」

答曰：「無恨心。」

又問：「三明婆羅門有恨心、無恨心耶？」

答曰：「有恨心。」

佛言：「梵天無恨心，三明婆羅門有恨心，有恨心、無恨心不同趣，不同解脫，是故梵天、婆羅門不共同也。云何，婆悉咤！梵天有家屬產業不？」

答曰：「無。」

又問：「三明婆羅門有家屬產業不？」

答曰：「有。」

佛言：「梵天無家屬產業，三明婆羅門有家屬產業，有家屬產業、無家屬產業不同趣，不同解脫，是故梵天、婆羅門不共同也。云何，婆悉咤！梵天得自在、不得自在耶？」

答曰：「得自在。」

又問：「三明婆羅門得自在、不得自在耶？」

答曰：「不得自在。」

佛言：「梵天得自在，三明婆羅門不得自在，不得自在、得自在不同趣，不同解脫，是故梵天、婆羅門不共同也。」

佛言：「彼三明婆羅門，設有人來問難深義，不能具答。實如是不？」

答曰：「如是。」

時，婆悉咤、頗羅墮二人俱白佛言：「且置餘論，我聞沙門瞿曇明識梵道，能為人說，又與梵天相見往來言語，唯願沙門瞿曇以慈愍故，說梵天道，開示演布。」

佛告婆悉咤：「我今問汝，隨意報我。云何，婆悉咤！彼心念國，去此遠近？」

答：「近。」

「若使有人生長彼國，有餘人問彼國道徑，云何，婆悉咤！彼人生長彼國答彼道徑，寧有疑不？」

答曰：「無疑。所以者何？彼國生長故。」

佛言：「正使彼人生長彼國，或可有疑；若有人來問我梵道，無疑也。所以者何？我常數數說彼梵道故。」

時，婆悉咤、頗羅墮俱白佛言：「且置此論，我聞沙門瞿曇明識梵道，能為人說，又與梵天相見往來言語，唯願沙門瞿曇以慈愍故，說於梵道，開示演布。」

佛言：「諦聽，善思，當為汝說。」

答言：「唯然，願樂欲聞。」

佛言：「若如來、至真、等正覺出現於世，十號具足，乃至四禪，於現法中而自娛樂。所以者何？斯由精勤，專念不忘，樂獨閑靜，不放逸故。彼以慈心遍滿一方，餘方亦爾，廣布無際，無二、無量，無恨、無害，遊戲此心而自娛樂：悲、喜、捨心遍滿一方，餘方亦爾，廣布無際，無二、無量，無有結恨，無惱害意，遊戲此心以自娛樂。云何，婆悉咤！梵天有恚心、無恚心耶？」

答曰：「無恚心也。」

又問：「行慈比丘有恚心、無恚心耶？」

答曰：「無恚心。」

佛言：「梵天無恚心，行慈比丘無恚心，無恚心、無恚心同趣，同解脫，是故梵天、比丘俱共同也。云何，婆悉咤！梵天有瞋心耶？無瞋心耶？」

答曰：「無也。」

又問：「行慈比丘有瞋心、無瞋心耶？」

答曰：「無。」

佛言：「梵天無瞋心，行慈比丘無瞋心，無瞋心、無瞋心同趣，同解脫，是故梵天、比丘俱共同也。云何，婆悉咤！梵天有恨心、無恨心耶？」

答曰：「無。」

又問：「行慈比丘有恨心、無恨心耶？」

答曰：「無。」

佛言：「梵天無恨心，行慈比丘無恨心，無恨心、無恨心同趣，同解脫，是故比丘、梵天俱共同也。云何，婆悉咤！梵天有家屬產業不？」

答曰：「無也。」

又問：「行慈比丘有家屬產業不耶？」

答曰：「無也。」

佛言：「梵天無家屬產業，行慈比丘亦無家屬產業，無家屬產業、無家屬產業同趣，同解脫，是故梵天、比丘俱共同也。云何，婆悉咤！梵天得自在不耶？」

答曰：「得自在。」

又問：「行慈比丘得自在耶？」

答曰：「得自在。」

佛言：「梵天得自在，行慈比丘得自在，得自在、得自在同趣，同解脫，是故梵天、比丘俱共同也。」

佛告婆悉咤：「當知行慈比丘身壞命終，如發箭之頃，生梵天上。」佛說是法時，婆悉咤、頗羅墮即於座上遠塵離垢，諸法法眼生。

爾時，婆悉咤、頗羅墮聞佛所說，歡喜奉行。

## 佛說長阿含經卷第十六