---
title: "長阿含經 · 28 布吒婆樓經"
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/cm95s9p2k04hpjz0uwd63lsgi"
---

### （二八）佛說長阿含第三分布吒婆樓經第九

> "Long Discourse on the Buddha's Teachings, Part 28: Discourse to Puṭaśāla, Chapter 9"

如是我聞：

> Thus have I heard:

一時，佛在舍衛國祇樹給孤獨園，與大比丘眾千二百五十人俱。

> Once, the Buddha was staying at the Jeta Grove, in the garden of Anathapindika, near the city of Shravasti, together with a great assembly of twelve hundred and fifty bhikkhus.

爾時，世尊清旦著衣持鉢，入舍衛城乞食。時，世尊念言：「今日乞食，於時為早，今我寧可往至布吒婆樓梵志林中觀看，須時至當乞食。」爾時，世尊即詣梵志林中。

> At that time, the World-Honored One, in the early morning, put on his robe and took up his alms bowl, and entered the city of Shravasti to beg for alms. Then it occurred to the World-Honored One: "It is still too early for alms rounds today. Why not go to the forest of the wandering ascetic Pūraṇa Kassapa to observe the time, and when the proper hour arrives, I will go for alms." So the World-Honored One went to that ascetic's forest.

時，布吒婆樓梵志遙見佛來，即起迎言：「善來，沙門瞿曇！久不來此，今以何緣而能屈顧？可前就座。」

> At that time, the Brahmin Bratabhava saw the Buddha approaching from a distance. He rose to greet him and said, "Welcome, Ascetic Gautama! It has been long since you last came here. What brings you to visit us today? Please, come and take a seat."

爾時，世尊即就其座，告布吒婆樓曰：「汝等集此，何所作為？為何講說？」

> At that time, the World-Honored One took his seat and said to Bu Zhapo Lou: “Why have you gathered here? What are you discussing?”

梵志白佛言：「世尊！昨日多有梵志、沙門、婆羅門集此婆羅門堂，說如是事，相違逆論。瞿曇！或有梵志作是說言：『人無因無緣而想生，無因無緣而想滅，想有去來，來則想生，去則想滅。』瞿曇！或有梵志作是說：『由命有想生，由命有想滅，彼想有去來，來則想生，去則想滅。』瞿曇！或有梵志作是說：『如先所言，無有是處。有大鬼神，有大威力，彼持想去，彼持想來，彼持想去則想滅，彼持想來則想生。』我因是故生念，念沙門瞿曇先知此義，必能善知想知滅定。」

> A Brahmin said to the Buddha: "World-Honored One! Yesterday many Brahmins, ascetics, and priests gathered in this Brahmin hall and discussed such matters with conflicting views. Gotama, some Brahmins said: 'Thoughts arise without cause or condition, and thoughts cease without cause or condition. Thoughts come and go; when they come, they arise; when they go, they cease.' Gotama, some Brahmins said: 'Thoughts arise because of life, and thoughts cease because of life. Thoughts come and go; when they come, they arise; when they go, they cease.' Gotama, some Brahmins said: 'What was said before is not correct. There is a great spirit with great power who brings thoughts and takes them away. When it takes thoughts away, they cease; when it brings thoughts, they arise.' Because of this, I thought: The ascetic Gotama must already know the meaning of this and can surely understand well the origin and cessation of thoughts, and the concentration of their cessation."

爾時，世尊告梵志曰：「彼諸論者皆有過咎。言無因無緣而有想生，無因無緣而有想滅，想有去來，來則想生，去則想滅。或言因命想生，因命想滅，想有去來，來則想生，去則想滅。或有言：『無有是處，有大鬼神，彼持想來，彼持想去，持來則想生，持去則想滅。』如此言者，皆有過咎。所以者何？梵志！有因緣而想生，有因緣而想滅。

「若如來出現於世，至真、等正覺，十號具足，有人於佛法中出家為道，乃至滅五蓋覆蔽心者，除去欲、惡不善法，有覺、有觀，離生喜、樂，入初禪，先滅欲想，生喜、樂想。梵志！以此故知有因緣想生，有因緣想滅。滅有覺、觀，內喜、一心，無覺、無觀，定生喜、樂，入第二禪。梵志！彼初禪想滅，二禪想生，以是故知有因緣想滅，有因緣想生。捨喜修護，專念一心，自知身樂，賢聖所求，護念清淨，入三禪。梵志！彼二禪想滅，三禪想生，以是故知有因緣想滅，有因緣想生。捨苦捨樂，先滅憂喜，護念清淨，入第四禪。梵志！彼三禪想滅，四禪想生，以是故知有因緣想滅，有因緣想生。捨一切色想，滅恚，不念異想，入空處。梵志！一切色想滅，空處想生，以是故知有因緣想滅，有因緣想生。越一切空處，入識處。梵志！彼空處想滅，識處想生，故知有因緣想滅，有因緣想生。越一切識處，入不用處。梵志！彼識處想滅，不用處想生，以是故知有因緣想滅，有因緣想生。捨不用處，入有想無想處。梵志！彼不用處想滅，有想無想處想生，以是故知有因緣想滅，有因緣想生。彼捨有想無想處，入想知滅定。梵志！彼有想無想處想滅，入想知滅定，以是故知有因緣想生，有因緣想滅。彼得此想已，作是念：『有念為惡，無念為善。』彼作是念時，彼微妙想不滅，更麤想生。彼復念言：『我今寧可不為念行，不起思惟。』彼不為念行，不起思惟已，微妙想滅，麤想不生。彼不為念行，不起思惟，微妙想滅，麤想不生時，即入想知滅定。云何，梵志！汝從本已來，頗曾聞此次第滅想因緣不？」

> "If a Tathāgata appears in the world—fully awakened, perfectly enlightened, endowed with the ten epithets—and someone leaves home to pursue the path within the Dharma, even going so far as to remove the five hindrances that cover the mind, abandoning desire and unwholesome states, then with directed thought and sustained thought, born of seclusion, there is joy and happiness, and they enter the first absorption. First, the thought of desire ceases, and the thought of joy and happiness arises. Brahmin! From this, one knows that thoughts arise due to causes and conditions, and thoughts cease due to causes and conditions. With the stilling of directed thought and sustained thought, with inner clarity and one-pointedness, without directed thought or sustained thought, born of concentration, there is joy and happiness, and they enter the second absorption. Brahmin! There, the thought of the first absorption ceases, and the thought of the second absorption arises. From this, one knows that thoughts cease due to causes and conditions, and thoughts arise due to causes and conditions. With the relinquishing of joy, cultivating equanimity, mindfully aware, and dwelling in ease—as the noble ones describe, one who is mindful and equanimous—they enter the third absorption. Brahmin! There, the thought of the second absorption ceases, and the thought of the third absorption arises. From this, one knows that thoughts cease due to causes and conditions, and thoughts arise due to causes and conditions. With the relinquishing of happiness and suffering, with the earlier disappearance of joy and sorrow, with mindful equanimity and purity, they enter the fourth absorption. Brahmin! There, the thought of the third absorption ceases, and the thought of the fourth absorption arises. From this, one knows that thoughts cease due to causes and conditions, and thoughts arise due to causes and conditions. Transcending all perceptions of form, abandoning thoughts of aversion, and not attending to diverse perceptions, they enter the sphere of infinite space. Brahmin! There, the perception of form ceases, and the perception of the sphere of infinite space arises. From this, one knows that thoughts cease due to causes and conditions, and thoughts arise due to causes and conditions. Going beyond the sphere of infinite space, they enter the sphere of infinite consciousness. Brahmin! There, the perception of the sphere of infinite space ceases, and the perception of the sphere of infinite consciousness arises. From this, one knows that thoughts cease due to causes and conditions, and thoughts arise due to causes and conditions. Going beyond the sphere of infinite consciousness, they enter the sphere of nothingness. Brahmin! There, the perception of the sphere of infinite consciousness ceases, and the perception of the sphere of nothingness arises. From this, one knows that thoughts cease due to causes and conditions, and thoughts arise due to causes and conditions. Going beyond the sphere of nothingness, they enter the sphere of neither perception nor non-perception. Brahmin! There, the perception of the sphere of nothingness ceases, and the perception of the sphere of neither perception nor non-perception arises. From this, one knows that thoughts cease due to causes and conditions, and thoughts arise due to causes and conditions. Going beyond the sphere of neither perception nor non-perception, they enter the attainment of the cessation of perception and feeling. Brahmin! There, the perception of the sphere of neither perception nor non-perception ceases, and they enter the attainment of the cessation of perception and feeling. From this, one knows that thoughts arise due to causes and conditions, and thoughts cease due to causes and conditions. Having attained these perceptions, one reflects: 'Having thoughts is unskillful; being without thoughts is skillful.' As they reflect in this way, the subtle perceptions do not cease, and coarser perceptions arise. Then they think again: 'What if I were to stop engaging in thought and not initiate mental activity?' Once they stop engaging in thought and do not initiate mental activity, the subtle perceptions cease, and coarser perceptions do not arise. When they neither engage in thought nor initiate mental activity, with subtle perceptions ceasing and coarse perceptions not arising, they enter the attainment of the cessation of perception and feeling. Now, Brahmin! From the very beginning, have you ever heard of this sequential cessation of perceptions due to causes and conditions?"

梵志白佛言：「從本已來信自不聞如是次第滅想因緣。」又白佛言：「我今生念，謂此有想、此無想，或復有想此想已，彼作是念：『有念為惡，無念為善。』彼作是念時，微妙想不滅，麤想更生，彼復念言：『我今寧可不為念行，不起思惟。』彼不為念行，不起思惟已，微妙想滅，麤想不生。彼不為念行，不起思惟，微妙想滅，麤想不生時，即入想知滅定。」

> The Brahmin said to the Buddha, "From the very beginning, I have had faith, yet I have never heard of such a sequence of causes and conditions for extinguishing perceptions." He then added, "Now a thought occurs to me: there is perception and there is no perception, and sometimes there is a perception that has already passed. Then he thinks: 'Having thoughts is harmful; being without thoughts is good.' When he thinks this, subtle perceptions do not cease, but coarse perceptions arise anew. He then thinks again: 'Better that I not engage in thoughts, better that I not stir up mental activity.' Once he neither engages in thoughts nor stirs up mental activity, subtle perceptions cease and coarse perceptions no longer arise. At that moment, he enters the Concentration of the Cessation of Perception and Feeling."

佛告梵志言：「善哉！善哉！此是賢聖法中次第想滅想定。」

> The Buddha said to the Brahmin, “Excellent! Excellent! This is the progressive realization of the cessation of thoughts and the attainment of Concentration within the Dharma of the noble ones.”

梵志復白佛言：「此諸想中，何者為無上想？」

佛告梵志：「不用處想為無上。」

梵志又白佛言：「諸想中，何者為第一無上想？」

佛言：「諸想、諸言無想，於其中間能次第得想知滅定者，是為第一無上想。」

梵志又問：「為一想，為多想？」

佛言：「有一想，無多想。」

梵志又問：「先有想生然後智？先有智生然後想？為想、智一時俱生耶？」

佛言：「先有想生然後智，由想有智。」

梵志又問：「想即是我耶？」

佛告梵志：「汝說何等人是我？」

梵志白佛言：「我不說人是我，我自說色身四大、六入，父母生育，乳餔成長，衣服莊嚴，無常、磨滅法，我說此人是我。」

佛告梵志：「汝言色身四大、六入，父母生育，乳餔長成，衣服莊嚴，無常、磨滅法，說此人是我。梵志！且置此我，但人想生、人想滅。」

梵志言：「我不說人是我，我說欲界天是我。」

佛言：「且置欲界天是我，但人想生、人想滅。」

梵志言：「我不說人是我，我自說色界天是我。」

佛言：「且置色界天是我，但人想生、人想滅。」

梵志言：「我不說人是我，我自說空處、識處、不用處、有想無想處、無色天是我。」

佛言：「且置空處、識處、無所有處、有想無想處、無色天是我，但人想生、人想滅。」

梵志白佛言：「云何，瞿曇！我寧可得知人想生、人想滅不？」

佛告梵志：「汝欲知人想生、人想滅者，甚難！甚難！所以者何？汝異見、異習、異忍、異受，依異法故。」

梵志白佛言：「如是。瞿曇！我異見、異習、異忍、異受，依異法故，欲知人想生、人想滅者，甚難！甚難！所以者何？我、世間有常，此實餘虛；我、世間無常，此實餘虛；我、世間有常無常，此實餘虛；我、世間非有常非無常，此實餘虛。我、世間有邊，此實餘虛；我、世間無邊，此實餘虛；我、世間有邊無邊，此實餘虛；我、世間非有邊非無邊，此實餘虛。是命是身，此實餘虛；命異身異，此實餘虛；身命非異非不異，此實餘虛；無命無身，此實餘虛。如來終，此實餘虛；如來不終，此實餘虛；如來終不終，此實餘虛；如來非終非不終，此實餘虛。」

佛告梵志：「世間有常，乃至如來非終非不終，我所不記。」

梵志白佛言：「瞿曇！何故不記，我、世間有常，乃至如來非終非不終，盡不記耶？」

佛言：「此不與義合，不與法合，非梵行，非無欲，非無為，非寂滅，非止息，非正覺，非沙門，非泥洹，是故不記。」

梵志又問：「云何為義合、法合？云何為梵行初？云何無為？云何無欲？云何寂滅？云何止息？云何正覺？云何沙門？云何泥洹？云何名記？」

佛告梵志：「我記苦諦、苦集、苦滅、苦出要諦。所以者何？此是義合、法合，梵行初首、無欲、無為、寂滅、止息、正覺、沙門、泥洹，是故我記。」

爾時，世尊為梵志說法，示教利喜已，即從坐而去。

佛去未久，其後諸餘梵志語布吒婆樓梵志曰：「汝何故聽瞿曇沙門所說，語語印可？瞿曇言：『我及世間有常，乃至如來非終非不終，不與義合，故我不記。』汝何故印可是言？我等不可沙門瞿曇如是所說。」

布吒婆樓報諸梵志言：「沙門瞿曇所說：『我、世間有常，乃至如來非終非不終，不與義合，故我不記。』我亦不印可此言。但彼沙門瞿曇依法住，以法而言，以法出離，我當何由違此智言？沙門瞿曇如此微妙法言，不可違也。」

時，布吒婆樓梵志又於異時，共象首舍利弗詣世尊所，問訊已，一面坐。象首舍利弗禮佛而坐，梵志白佛言：「佛先在我所，時，去未久，其後諸餘梵志語我言：『汝何故聽沙門瞿曇所說，語語印可？瞿曇言：「我、世間常，乃至如來非終非不終，不合義，故不記。」汝何故印可是言？我等不可沙門瞿曇如是所說。』我報彼言：『沙門瞿曇所說：「我、世間有常，乃至如來非終非不終，不與義合，故我不記。」我亦不印可此言。但彼沙門瞿曇依法住法，以法而言，以法出離，我等何由違此智言？沙門瞿曇微妙法言，不可違也。』」

佛告梵志曰：「諸梵志言：『汝何故聽沙門瞿曇所說，語語印可？』此言有咎。所以者何？我所說法，有決定記、不決定記。云何名不決定記？我、世間有常，乃至如來非終非不終，我亦說此言而不決定記。所以然者？此不與義合，不與法合，非梵行初，非無欲，非無為，非寂滅，非止息，非正覺，非沙門，非泥洹。是故，梵志！我雖說此言而不決定記。云何名為決定記？我記苦諦、苦集、苦滅、苦出要諦。所以者何？此與法合、義合，是梵行初首，無定無記。梵志！或有沙門、婆羅門於一處世間，無欲，無為，寂滅，止息，正覺，沙門，泥洹，是故我說決定記。

「梵志！或有沙門、婆羅門於一處世間，一向說樂，我語彼言：『汝等審說，一處世間一向樂耶？』彼報我言：『如是。』我又語彼言：『汝知見一處世間一向樂耶？』彼答我言：『不知不見。』我復語彼言：『一處世間諸天一向樂，汝曾見不？』彼報我言：『不知不見。』又問彼言：『彼一處世間諸天，汝頗共坐起言語，精進修定不耶？』答我言：『不。』我又問彼言：『彼一處世間諸天一向樂者，頗曾來語汝言：「汝所行質直，當生彼一向樂天。我以所行質直，故得生彼共受樂。」耶？』彼答我言：『不也。』我又問彼言：『汝能於己身起心化作他四大身，身體具足，諸根無闕不？』彼答我言：『不能。』云何，梵志！彼沙門、婆羅門所言為是誠實，為應法不？」

梵志白佛言：「此非誠實，為非法言。」

佛告梵志：「如有人言：『我與彼端正女人交通。』稱讚婬女。餘人問言：『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，梵志！此人所說為誠實不？」

答曰：「不也。」

「梵志！彼沙門、婆羅門亦復如是，無有真實。梵志！猶如有人立梯空地，餘人問言：『立梯用為？』答曰：『我欲上堂。』又問：『堂何所在？』答曰：『不知。』云何，梵志！彼立梯者豈非虛妄耶？」

答曰：「如是，彼實虛妄。」

佛言：「諸沙門、婆羅門亦復如是，虛妄無實。」

佛告布吒婆樓：「汝言我身色四大、六入，父母生育，乳餔成長，衣服莊嚴，無常、磨滅，以此為我者。我說此為染汙，為清淨，為得解？汝意或謂染汙法不可滅，清淨法不可生，常在苦中。勿作是念。何以故？染汙法可滅盡，清淨法可出生，處安樂地，歡喜愛樂，專念一心，智慧增廣。梵志！我於欲界天、空處、識處、不用處、有想無想處天，說為染汙，亦說清淨，亦說得解。汝意或謂染汙法不可滅，清淨法不可生，常在苦中。勿作是念。所以者何？染汙可滅，淨法可生，處安樂地，歡喜愛樂，專念一心，智慧增廣。」

爾時，象首舍利弗白言：「世尊！當有欲界人身四大諸根時，復有欲界天身、色界天身，空處、識處、不用處、有想無想處天身，一時有不？世尊！當有欲界天身時，復有欲界人身四大諸根，及色界天身，空處、識處、無所有處、有想無想處天身，一時有不？世尊！當有色界天身時，復有欲界人身四大諸根，及色界天身，空處、識處、無所有處、有想無想處天身，一時有不？如是至有想無想處天身時，有欲界人身四大諸根，及欲界天身，色界天身，空處、識處、無所有處天身，一時有不？」

佛告象首舍利弗：「若有欲界人身四大諸根，爾時正有欲界人身四大諸根，非欲界天身，色界天身，空處、識處、無所有處、有想無想處天身。如是乃至有有想無想處天身時，爾時正有想無想處天身，無有欲界人身四大諸根，及欲界天身，色界天身，空處、識處、無所有處天身。象首！譬如牛乳，乳變為酪，酪為生酥，生酥為熟酥，熟酥為醍醐，醍醐為第一。象首！當有乳時，唯名為乳，不名為酪、酥、醍醐，如是展轉，至醍醐時，唯名醍醐，不名為乳，不名酪、酥。象首！此亦如是，若有欲界人身四大諸根時，無有欲界天身，色界天身，乃至有想無想處天身；如是展轉，有有想無想處天身時，唯有有想無想處天身，無有欲界人身四大諸根，及欲界天身，色界天身，乃至無所有天身。

「象首！於汝意云何？若有人問汝言：『若有過去身時，有未來、現在身，一時有不？有未來身時，有過去、現在身，一時有不？有現在身時，有過去、未來身，一時有不？』設有此問者，汝云何報？」

象首言：「設有如是問者，我當報言：『有過去身時，唯是過去身，無未來、現在。有未來身時，唯是未來身，無過去、現在。有現在身時，唯是現在身，無過去、未來身。』」

「象首！此亦如是，有欲界人身四大諸根時，無欲界天身，色界天身，乃至有想無想處天身；如是展轉，至有想無想處天身時，無有欲界人身四大諸根，及欲界天身，色界天身，至不用處天身。

「復次，象首！若有人問汝言：『汝曾有過去已滅不？未來當生不？現在今有不？』設有是問者，汝當云何答？」

象首白佛言：「若有是問者，當答彼言：『我曾有過去已滅，非不有也。有未來當生，非不有也。現在今有，非不有也。』」

佛言：「象首！此亦如是，有欲界人身四大諸根時，無欲界天身，乃至有想無想天身；如是展轉，至有想無想天身時，無有欲界人身四大諸根，及欲界天身，乃至無所有處天身。」

爾時，象首白佛言：「世尊！我今歸依佛，歸依法，歸依僧，聽我於正法中為優婆塞，自今已後，盡形壽不殺、不盜、不婬、不欺、不飲酒。」

時，布吒婆樓梵志白佛言：「我得於佛法中出家受戒不？」

佛告梵志：「若有異學欲於我法中出家為道者，先四月觀察，稱眾人意，然後乃得出家受戒。雖有是法，亦觀人耳。」

梵志白佛言：「諸有異學欲於佛法中出家受戒者，先當四月觀察，稱眾人意，然後乃得出家受戒。如我今者，乃能於佛法中四歲觀察，稱眾人意，然後乃望出家受戒。」

佛告梵志：「我先語汝，雖有是法，當觀其人。」

時，彼梵志即於正法中得出家受戒。如是不久以信堅固，淨修梵行，於現法中自身作證，生死已盡，所作已辦，不受後有，即成阿羅漢。

爾時，布吒婆樓聞佛所說，歡喜奉行。