---
title: "中阿含經 · 111 達梵行經"
description: "中阿含经是佛教重要经典之一，由东晋时期译经师瞿昙僧伽提婆翻译。该经属于原始佛教阿含部经典，收录于汉传佛教大藏经中，与长阿含经、杂阿含经、增一阿含经并称四阿含。内容主要记载佛陀与弟子们的对话，涵盖佛教基本教义如四谛、八正道、十二因缘等核心思想。经文以中篇形式呈现，结构严谨，是研究早期佛教教理的重要文献。作为原始佛教经典，中阿含经在佛教史上具有重要地位，为后世各宗派共同尊奉，对理解佛陀原始教法具有不可替代的价值。"
url: "https://rushiwowen.co/en/r/cma7j44cb03fvjl0a0807x801"
---

### （一一一）中阿含林品達梵行經第五第二小土城誦

> Middle Discourses, Forest Chapter, Dafan Practices Sutra 5

我聞如是：

> Thus have I heard:

一時，佛遊拘樓瘦，在劍磨瑟曇拘樓都邑。

> At one time, the Buddha was journeying through the land of Kuru, staying near the town of Kammassadhamma in the Kuru country.

爾時，世尊告諸比丘：「我當為汝說法，初妙、中妙、竟亦妙，有文有義，具足清淨，顯現梵行，謂名達梵行，能盡諸漏。汝等諦聽，善思念之。」時，諸比丘受教而聽。

> At that time, the World-Honored One addressed the monks, saying: "I will teach you the Dharma. It is excellent in the beginning, excellent in the middle, and excellent in the end. It has meaning and expression, is complete and pure, and reveals the holy life. This is called the path to the holy life, which can exhaust all defilements. Listen closely and reflect on it well." Then the monks, receiving the instruction, listened attentively.

世尊告曰：「汝等當知漏，知漏所因生，知漏有報，知漏勝如，知漏滅盡，知漏滅道。汝等當知覺，知覺所因生，知覺有報，知覺勝如，知覺滅盡，知覺滅道。汝等當知想，知想所因生，知想有報，知想勝如，知想滅盡，知想滅道。汝等當知欲，知欲所因生，知欲有報，知欲勝如，知欲滅盡，知欲滅道。汝等當知業，知業所因生，知業有報，知業勝如，知業滅盡，知業滅道。汝等當知苦，知苦所因生，知苦有報，知苦勝如，知苦滅盡，知苦滅道。

> The World-Honored One said: "You should understand the defilements—what causes them to arise, what results they bring, their various forms, how they come to an end, and the path that leads to their cessation. You should understand feelings—what causes them to arise, what results they bring, their various forms, how they come to an end, and the path that leads to their cessation. You should understand perceptions—what causes them to arise, what results they bring, their various forms, how they come to an end, and the path that leads to their cessation. You should understand desires—what causes them to arise, what results they bring, their various forms, how they come to an end, and the path that leads to their cessation. You should understand actions—what causes them to arise, what results they bring, their various forms, how they come to an end, and the path that leads to their cessation. You should understand suffering—what causes it to arise, what results it brings, its various forms, how it comes to an end, and the path that leads to its cessation."

「云何知漏？謂有三漏：欲漏、有漏、無明漏，是謂知漏。云何知漏所因生？謂無明也。因無明則便有漏，是謂知漏所因生。云何知漏有報？謂無明纏者，為諸漏所漬，彼因此受報，或得善處，或得惡處，是謂知漏有報。云何知漏勝如？謂或有漏生地獄中，或有漏生畜生中，或有漏生餓鬼中，或有漏生天上，或有漏生人間，是謂知漏勝如。云何知漏滅盡？謂無明滅，漏便滅，是謂知漏滅盡。云何知漏滅道？謂八支聖道，正見乃至正定為八，是謂知漏滅道。若比丘如是知漏，知漏所因生，知漏受報，知漏勝如，知漏滅盡，知漏滅道者，是謂達梵行，能盡一切漏。

> How to understand defilements? There are three kinds of defilements: the defilement of desire, the defilement of existence, and the defilement of ignorance. This is called understanding defilements. How to understand what gives rise to defilements? It is ignorance. Because of ignorance, defilements arise. This is called understanding the origin of defilements. How to understand the results of defilements? Those entangled by ignorance are soaked by defilements. As a result, they experience consequences—either born in favorable states or unfavorable states. This is called understanding the results of defilements. How to understand the different destinations of defilements? Some defilements lead to rebirth in hell, some in the animal realm, some among hungry ghosts, some in the heavenly realms, and some in the human world. This is called understanding the destinations of defilements. How to understand the ending of defilements? When ignorance ceases, defilements cease. This is called understanding the ending of defilements. How to understand the path leading to the end of defilements? It is the Noble Eightfold Path—right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called understanding the path leading to the end of defilements. If a monk understands defilements in this way—understands their origin, their results, their destinations, their ending, and the path to their end—he is said to have realized the holy life and can completely end all defilements.

「云何知覺？謂有三覺：樂覺、苦覺、不苦不樂覺，是謂知覺。云何知覺所因生？謂更樂也。因更樂則便有覺，是謂知覺所因生。云何知覺有報？謂愛也。愛為覺報，是謂知覺有報。云何知覺勝如？謂比丘者，覺樂覺時便知覺樂覺，覺苦覺時便知覺苦覺，覺不苦不樂覺時便知覺不苦不樂覺，樂身、苦身、不苦不樂身，樂心、苦心、不苦不樂心，樂食、苦食、不苦不樂食，樂無食、苦無食、不苦不樂無食，樂欲、苦欲、不苦不樂欲，樂無欲、苦無欲覺、不苦不樂無欲覺時，便知覺不苦不樂無欲覺，是謂知覺勝如。云何知覺滅盡？謂更樂滅，覺便滅，是謂知覺滅盡。云何知覺滅道？謂八支聖道，正見乃至正定為八，是謂知覺滅道。若比丘如是知覺，知覺所因生，知覺有報，知覺勝如，知覺滅盡，知覺滅道者，是謂達梵行，能盡一切覺。

> What is feeling? There are three kinds of feeling: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. This is called feeling. What is the origin of feeling? It is contact. Because of contact, feeling arises. This is called the origin of feeling. What is the result of feeling? It is craving. Craving is the result of feeling. This is called the result of feeling. What is the distinction in feeling? A monk, when experiencing a pleasant feeling, knows he is experiencing a pleasant feeling; when experiencing a painful feeling, knows he is experiencing a painful feeling; when experiencing a neither-painful-nor-pleasant feeling, knows he is experiencing a neither-painful-nor-pleasant feeling. Likewise with bodily pleasant, painful, and neither-painful-nor-pleasant feelings; mental pleasant, painful, and neither-painful-nor-pleasant feelings; pleasant, painful, and neither-painful-nor-pleasant feelings connected with sensory pleasures; pleasant, painful, and neither-painful-nor-pleasant feelings connected with renunciation; pleasant, painful, and neither-painful-nor-pleasant feelings connected with desire; and pleasant, painful, and neither-painful-nor-pleasant feelings connected with freedom from desire—when experiencing each, he knows it as it is. This is called the distinction in feeling. What is the cessation of feeling? When contact ceases, feeling ceases. This is called the cessation of feeling. What is the path leading to the cessation of feeling? It is the Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called the path leading to the cessation of feeling. If a monk thus understands feeling, the origin of feeling, the result of feeling, the distinction in feeling, the cessation of feeling, and the path leading to the cessation of feeling—this is called fulfilling the holy life, able to put an end to all feelings.

「云何知想？謂有四想。比丘者，小想亦知，大想亦知，無量想亦知，無所有處想亦知，是謂知想。云何知想所因生？謂更樂也。因更樂則便有想，是謂知想所因生。云何知想有報？謂說也。隨其想便說，是謂知想有報。云何知想勝如？謂或有想想色，或有想想聲，或有想想香，或有想想味，或有想想觸，是謂知想勝如。云何知想滅盡？謂更樂滅想便滅，是謂知想滅盡。云何知想滅道？謂八支聖道，正見乃至正定為八，是謂知想滅道。若比丘如是知想，知想所因生，知想有報，知想勝如，知想滅盡，知想滅道者，是謂達梵行，能盡一切想。

> How does one understand perceptions? There are four kinds of perceptions. A monk knows the perception of the small, knows the perception of the great, knows the perception of the boundless, and knows the perception of the sphere of nothingness. This is called understanding perceptions. How does one understand what perceptions arise from? They arise from contact. Because of contact, perceptions come into being. This is called understanding what perceptions arise from. How does one understand the result of perceptions? It is speech. According to one's perceptions, one speaks. This is called understanding the result of perceptions. How does one understand the distinctions among perceptions? One perceives forms, or one perceives sounds, or one perceives smells, or one perceives tastes, or one perceives tactile objects. This is called understanding the distinctions among perceptions. How does one understand the cessation of perceptions? When contact ceases, perceptions cease. This is called understanding the cessation of perceptions. How does one understand the path to the cessation of perceptions? It is the Noble Eightfold Path, namely, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called understanding the path to the cessation of perceptions. If a monk thus understands perceptions, understands what perceptions arise from, understands the result of perceptions, understands the distinctions among perceptions, understands the cessation of perceptions, and understands the path to the cessation of perceptions, this is called attaining the holy life and being able to put an end to all perceptions.

「云何知欲？謂有五欲功德，可愛、可喜、美色、欲想應、甚可樂。云何為五？眼知色，耳知聲，鼻知香，舌知味，身知觸，是謂知欲。云何知欲所因生？謂更樂也。因更樂則便有欲，是謂知欲所因生。云何知欲有報？謂隨欲種愛樂著而住彼，因此受報有福處、無福處、不動處，是謂知欲有報。云何知欲勝如？謂或有欲欲色，或有欲欲聲，或有欲欲香，或有欲欲味，或有欲欲觸，是謂知欲勝如。云何知欲滅盡？謂更樂滅欲便滅，是謂知欲滅盡。云何知欲滅道？謂八支聖道，正見乃至正定為八，是謂知欲滅道。若比丘如是知欲，知欲所因生，知欲受報，知欲勝如，知欲滅盡，知欲滅道者，是謂達梵行，能盡一切欲。

> How do we understand desire? There are five kinds of sensory pleasures that are enticing, delightful, alluring, provocative, and deeply enjoyable. What are the five? The eye perceives forms, the ear perceives sounds, the nose perceives scents, the tongue perceives tastes, and the body perceives touch—this is what it means to understand desire. How do we understand what gives rise to desire? It is sensory contact. Because of contact, desire arises—this is understanding the origin of desire. How do we understand the results of desire? Clinging to and dwelling in the pleasures that desire brings, one experiences outcomes ranging from fortunate rebirths to unfortunate ones or states beyond fluctuation—this is understanding the consequences of desire. How do we understand the varying degrees of desire? Some desire forms, some desire sounds, some desire scents, some desire tastes, some desire touch—this is understanding the hierarchy of desire. How do we understand the cessation of desire? When contact ceases, desire ceases—this is understanding the end of desire. How do we understand the path that leads to the cessation of desire? It is the Noble Eightfold Path, from right view to right concentration—this is understanding the path to end desire. If a monk truly understands desire, its origin, its results, its variations, its cessation, and the path to its cessation—that is called perfecting the holy life, and it can put an end to all desire.

「云何知業？謂有二業：思、已思業，是謂知業。云何知業所因生？謂更樂也。因更樂則便有業，是謂知業所因生。云何知業有報？謂或有業黑、有黑報，或有業白、有白報，或有業黑白、黑白報，或有業不黑不白、無報，業業盡，是謂知業有報。云何知業勝如？謂或有業生地獄中，或有業生畜生中，或有業生餓鬼中，或有業生天上，或有業生人間，是謂知業勝如。云何知業滅盡？謂更樂滅業便滅，是謂知業滅盡。云何知業滅道？謂八支聖道，正見乃至正定為八，是謂知業滅道。若比丘如是知業，知業所因生，知業有報，知業勝如，知業滅盡，知業滅道者，是謂達梵行，能盡一切業。

> What is the knowing of karmic deeds? There are two kinds of deeds: intentional deeds and deeds already done—this is called knowing karmic deeds. What is the knowing of the origin of karmic deeds? It is contact. Because of contact, karmic deeds arise—this is called knowing the origin of karmic deeds. What is the knowing of the retribution of karmic deeds? There are deeds that are dark with dark retribution, deeds that are bright with bright retribution, deeds that are both dark and bright with corresponding retribution, and deeds that are neither dark nor bright, bringing no retribution, leading to the exhaustion of all deeds—this is called knowing the retribution of karmic deeds. What is the knowing of the outcomes of karmic deeds? Some deeds lead to rebirth in hell, some lead to rebirth among animals, some lead to rebirth among hungry ghosts, some lead to rebirth in the heavens, and some lead to rebirth in the human realm—this is called knowing the outcomes of karmic deeds. What is the knowing of the cessation of karmic deeds? When contact ceases, deeds cease—this is called knowing the cessation of karmic deeds. What is the knowing of the path leading to the cessation of karmic deeds? It is the Noble Eightfold Path, from Right View to Right Concentration—this is called knowing the path leading to the cessation of karmic deeds. If a monk thus knows karmic deeds, knows the origin of karmic deeds, knows the retribution of karmic deeds, knows the outcomes of karmic deeds, knows the cessation of karmic deeds, and knows the path leading to the cessation of karmic deeds—this is called attaining the purity of the holy life, able to exhaust all karmic deeds.

「云何知苦？謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦、略五盛陰苦，是謂知苦。云何知苦所因生？謂愛也。因愛生苦，是謂知苦所因生。云何知苦有報？謂或有苦微遲滅，或有苦微疾滅，或有苦盛遲滅，或有苦盛疾滅，苦苦盡，是謂知苦有報。云何知苦勝如？謂不多聞愚癡凡夫，不遇善知識，不御聖法法，身生覺極苦甚重苦，命將欲絕，出此從外，更求於彼。或有沙門、梵志，持一句呪，或二、三、四、多句呪，或持百句呪，彼治我苦，如是因求生苦，因習生苦，苦滅，是謂知苦勝如。云何知苦滅盡？謂愛滅苦便滅，是謂知苦滅盡。云何知苦滅道？謂八支聖道，正見乃至正定為八，是謂知苦滅道。若比丘如是知苦，知苦所因生，知苦有報，知苦勝如，知苦滅盡。知苦滅道者，是謂達梵行，能盡一切苦。」

> What is the understanding of suffering? Suffering includes the suffering of birth, the suffering of aging, the suffering of illness, the suffering of death, the suffering of encountering what we dislike, the suffering of parting from what we love, the suffering of not getting what we seek—in short, the suffering of the five clinging aggregates. This is called understanding suffering. What is the understanding of the origin of suffering? It is craving. Because of craving, suffering arises. This is called understanding the origin of suffering. What is the understanding of the outcome of suffering? Some suffering is subtle and slowly ceases, some suffering is subtle and quickly ceases, some suffering is intense and slowly ceases, some suffering is intense and quickly ceases. When all suffering is fully ended, this is called understanding the outcome of suffering. What is the understanding of the nature of suffering? An unlearned, foolish ordinary person who has not met a good spiritual friend and has not practiced the noble teachings may experience extremely severe physical suffering, even nearing death. In such a state, they look outside for help from others—perhaps from ascetics or priests who recite a spell, two, three, four, or even a hundred spells, hoping to cure their pain. Thus, they seek relief from suffering through external means. This is called understanding the nature of suffering. What is the understanding of the end of suffering? When craving ceases, suffering ceases. This is called understanding the end of suffering. What is the understanding of the path to the end of suffering? It is the Noble Eightfold Path—right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called understanding the path to the end of suffering. If a monk understands suffering in this way—understands its origin, its outcome, its nature, its end, and the path to its end—this is called achieving the holy life, capable of putting an end to all suffering.

佛說如是。彼諸比丘聞佛所說，歡喜奉行。

> Thus the Buddha spoke. Hearing what the Buddha had said, those monks rejoiced and devoted themselves to putting it into practice.

達梵行經第五竟一千六百四十二字

> End of the Fifth Discourse on the Pure Practice<note>1,642 characters</note>