---
title: "中阿含經 · 222 例經"
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/cma7j4am806lwjl0a0pweliaa"
---

### （二二二）中阿含例品例經第十一第五後誦

> Madhyama Agama, Chapter on Examples, Example Sutra, Number Eleven

我聞如是：

> Thus have I heard:

一時，佛遊舍衛國，在勝林給孤獨園。

> Once, the Buddha was traveling in the country of Shravasti, staying at the Jeta Grove in Anathapindika's Park.

爾時，世尊告諸比丘：「若欲斷無明者，當修四念處。云何欲斷無明者，當修四念處？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，觀內身如身，至觀覺、心、法如法，是謂欲斷無明者，當修四念處。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知無明者，當修四念處。云何欲別知無明者，當修四念處？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，觀內身如身，至觀覺、心、法如法，是謂欲別知無明者，當修四念處。

> At that time, the World-Honored One addressed the monks: "If you wish to end ignorance, you should cultivate the Four Foundations of Mindfulness. How should one who wishes to end ignorance cultivate the Four Foundations of Mindfulness? When a Tathagata arises in the world—one who is free from attachment, perfectly enlightened, accomplished in wisdom and conduct, well-gone, knower of the world, unsurpassed, trainer of beings, teacher of gods and humans, called Buddha, Blessed One—that one has ended \[ignorance\], and likewise the five hindrances—defilement of mind and weakness of wisdom—and contemplates the body as body internally, up to contemplating feelings, mind, and phenomena as phenomena. This is how one who wishes to end ignorance should cultivate the Four Foundations of Mindfulness. Thus, for repeatedly ending, liberation, crossing over, uprooting, cessation, full understanding, and distinct understanding—one who wishes to distinctly understand ignorance should cultivate the Four Foundations of Mindfulness. How should one who wishes to distinctly understand ignorance cultivate the Four Foundations of Mindfulness? When a Tathagata arises in the world—one who is free from attachment, perfectly enlightened, accomplished in wisdom and conduct, well-gone, knower of the world, unsurpassed, trainer of beings, teacher of gods and humans, called Buddha, Blessed One—that one has ended \[ignorance\], and likewise the five hindrances—defilement of mind and weakness of wisdom—and contemplates the body as body internally, up to contemplating feelings, mind, and phenomena as phenomena. This is how one who wishes to distinctly understand ignorance should cultivate the Four Foundations of Mindfulness."

「欲斷無明者，當修四正斷。云何欲斷無明者，當修四正斷？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，已生惡不善法為斷故，發欲求方便，精勤舉心斷。未生惡不善法為不生故，發欲求方便，精勤舉心斷。未生善法為生故，發欲求方便，精勤舉心斷。已生善法為久住不忘、不退、增長、廣大修習具足故，發欲求方便，精勤舉心斷。是謂欲斷無明者，當修四正斷。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知無明者，當修四正斷。云何欲別知無明者，當修四正斷？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，已生惡不善法為斷故，發欲求方便，精勤舉心斷。未生惡不善法為不生故，發欲求方便，精勤舉心斷。未生善法為生故，發欲求方便，精勤舉心斷。已生善法為久住不忘、不退、增長、廣大修習具足故，發欲求方便，精勤舉心斷。是謂欲別知無明者，當修四正斷。

> To end ignorance, one should cultivate the Four Right Efforts. How does one who wishes to end ignorance cultivate the Four Right Efforts? When a Tathagata appears in the world—one who is unattached, fully enlightened, perfect in true knowledge and conduct, well-gone, knower of the world, unsurpassed, guide of those to be tamed, teacher of gods and humans, awakened one, blessed one—he teaches the Dharma. He puts an end to the five hindrances—corruptions of the mind that weaken wisdom. For the sake of ending arisen evil and unwholesome states, one generates desire, makes effort, and exerts the mind to end them. For the sake of preventing unarisen evil and unwholesome states from arising, one generates desire, makes effort, and exerts the mind to prevent them. For the sake of arising unarisen wholesome states, one generates desire, makes effort, and exerts the mind to arise them. For the sake of maintaining, not forgetting, not retreating from, increasing, expanding, cultivating, and fulfilling arisen wholesome states, one generates desire, makes effort, and exerts the mind to fulfill them. This is how one who wishes to end ignorance cultivates the Four Right Efforts. Thus, repeatedly ending, liberating, transcending, uprooting, ceasing, fully comprehending, and distinctly knowing—one who wishes to distinctly know ignorance should cultivate the Four Right Efforts. How does one who wishes to distinctly know ignorance cultivate the Four Right Efforts? When a Tathagata appears in the world—one who is unattached, fully enlightened, perfect in true knowledge and conduct, well-gone, knower of the world, unsurpassed, guide of those to be tamed, teacher of gods and humans, awakened one, blessed one—he teaches the Dharma. He puts an end to the five hindrances—corruptions of the mind that weaken wisdom. For the sake of ending arisen evil and unwholesome states, one generates desire, makes effort, and exerts the mind to end them. For the sake of preventing unarisen evil and unwholesome states from arising, one generates desire, makes effort, and exerts the mind to prevent them. For the sake of arising unarisen wholesome states, one generates desire, makes effort, and exerts the mind to arise them. For the sake of maintaining, not forgetting, not retreating from, increasing, expanding, cultivating, and fulfilling arisen wholesome states, one generates desire, makes effort, and exerts the mind to fulfill them. This is how one who wishes to distinctly know ignorance cultivates the Four Right Efforts.

「欲斷無明者，當修四如意足。云何欲斷無明者，當修四如意足？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，修欲定如意足，成就斷行，依離、依無欲、依滅，趣非品，如是修精進定、心定也。修思惟定如意足，成就斷行，依離、依無欲、依滅，趣非品，是謂欲斷無明者，當修四如意足。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知無明者，當修四如意足。云何欲別知無明者，當修四如意足？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，彼斷，乃至五蓋——心穢、慧羸，修欲定如意足，成就斷行。依離、依無欲、依滅，趣非品，如是修精進定、心定也。修思惟定如意足，成就斷行，依離、依無欲、依滅，趣非品，是謂欲別知無明者，當修四如意足。

> Whoever wants to end ignorance should cultivate the four bases of spiritual power. How does one who wants to end ignorance cultivate the four bases of spiritual power? When a Tathagata arises in the world—free of attachment, fully awakened, perfect in true knowledge and conduct, well-gone, knower of the world, unsurpassed guide, trainer of people, teacher of gods and humans, known as Buddha, blessed one—such a one cuts off the five hindrances: corruption of mind and weakness of wisdom. Then one cultivates the basis of spiritual power of desire with concentration, fulfilling the practice of ending, relying on seclusion, relying on freedom from desire, relying on cessation, tending toward non-attachment. In the same way, one cultivates the basis of spiritual power of diligence and the basis of spiritual power of mind. One cultivates the basis of spiritual power of reflection with concentration, fulfilling the practice of ending, relying on seclusion, relying on freedom from desire, relying on cessation, tending toward non-attachment. This is how one who wants to end ignorance should cultivate the four bases of spiritual power. In this way, through repeated cutting off, liberation, crossing over, uprooting, cessation, full understanding, and distinct understanding—one who wants to distinctly understand ignorance should cultivate the four bases of spiritual power. How does one who wants to distinctly understand ignorance cultivate the four bases of spiritual power? When a Tathagata arises in the world—free of attachment, fully awakened, perfect in true knowledge and conduct, well-gone, knower of the world, unsurpassed guide, trainer of people, teacher of gods and humans, known as Buddha, blessed one—such a one cuts off the five hindrances: corruption of mind and weakness of wisdom. Then one cultivates the basis of spiritual power of desire with concentration, fulfilling the practice of ending, relying on seclusion, relying on freedom from desire, relying on cessation, tending toward non-attachment. In the same way, one cultivates the basis of spiritual power of diligence and the basis of spiritual power of mind. One cultivates the basis of spiritual power of reflection with concentration, fulfilling the practice of ending, relying on seclusion, relying on freedom from desire, relying on cessation, tending toward non-attachment. This is how one who wants to distinctly understand ignorance should cultivate the four bases of spiritual power.

「欲斷無明者，當修四禪。云何欲斷無明者，當修四禪？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，離欲，離惡不善之法，至得第四禪成就遊。是謂欲斷無明者，當修四禪。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知無明者，當修四禪。云何欲別知無明者，當修四禪？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，離欲，離惡不善之法，至得第四禪成就遊。是謂欲別知無明者，當修四禪。

> Whoever wants to end ignorance should practice the four meditative absorptions. How does one who wants to end ignorance practice the four meditative absorptions? When a Tathagata arises in the world—worthy, fully enlightened, perfect in true knowledge and conduct, well-gone, knower of the world, unsurpassed leader of persons to be tamed, teacher of gods and humans, Buddha, Blessed One—such a one abandons the five hindrances: corruption of the mind and weakness of wisdom. Secluded from sensual desires and from unwholesome states, one attains and dwells in the fourth meditative absorption. This is how one who wants to end ignorance should practice the four meditative absorptions. Thus, through repeated ending, liberation, crossing over, uprooting, ceasing, full understanding, and distinct understanding—one who wants to distinctly understand ignorance should practice the four meditative absorptions. How does one who wants to distinctly understand ignorance practice the four meditative absorptions? When a Tathagata arises in the world—worthy, fully enlightened, perfect in true knowledge and conduct, well-gone, knower of the world, unsurpassed leader of persons to be tamed, teacher of gods and humans, Buddha, Blessed One—such a one abandons the five hindrances: corruption of the mind and weakness of wisdom. Secluded from sensual desires and from unwholesome states, one attains and dwells in the fourth meditative absorption. This is how one who wants to distinctly understand ignorance should practice the four meditative absorptions.

「欲斷無明者，當修五根。云何欲斷無明者，當修五根？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，修信根、精進、念、定、慧根，是謂欲斷無明者，當修五根。如是發斷、解脫、過度、拔絕、滅止、總知、別知，欲別知無明者，當修五根。云何欲別知無明者，當修五根？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，修信根、精進、念、定、慧根，是謂欲別知無明者，當修五根。

> To end ignorance, one should cultivate the five faculties. How should one who wishes to end ignorance cultivate the five faculties? When a Tathagata appears in the world—one who is free from attachment, perfectly enlightened, accomplished in true knowledge and conduct, well-gone, knower of the world, unsurpassed, guide of those to be tamed, teacher of gods and humans, called Buddha, Blessed One—then one abandons and removes the five hindrances—mental defilement and weakness of wisdom—and cultivates the faculties of faith, diligence, mindfulness, concentration, and wisdom. This is how one who wishes to end ignorance should cultivate the five faculties. Likewise, for abandoning, liberation, crossing over, uprooting, ceasing, completely understanding, and distinctly knowing—one who wishes to distinctly know ignorance should cultivate the five faculties. How should one who wishes to distinctly know ignorance cultivate the five faculties? When a Tathagata appears in the world—one who is free from attachment, perfectly enlightened, accomplished in true knowledge and conduct, well-gone, knower of the world, unsurpassed, guide of those to be tamed, teacher of gods and humans, called Buddha, Blessed One—then one abandons and removes the five hindrances—mental defilement and weakness of wisdom—and cultivates the faculties of faith, diligence, mindfulness, concentration, and wisdom. This is how one who wishes to distinctly know ignorance should cultivate the five faculties.

「欲斷無明者，當修五力。云何欲斷無明者，當修五力？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，修信力、精進、念、定、慧力，是謂欲斷無明者，當修五力。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知無明者，當修五力。云何欲別知無明者，當修五力？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，修信力、精進、念、定、慧力，是謂欲別知無明者，當修五力。

「欲斷無明者，當修七覺支。云何欲斷無明者，當修七覺支？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，修念覺支，依離、依無欲、依滅，趣非品，如是修法、精進、喜、息、定也。修捨覺支，依離、依無欲、依滅，趣非品，是謂欲斷無明者，當修七覺支。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知無明者，當修七覺支。云何欲別知無明者，當修七覺支？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，修念覺支，依離、依無欲、依滅，趣非品，如是修法、精進、喜、息、定也。修捨覺支，依離、依無欲、依滅，趣非品，是謂欲別知無明者，當修七覺支。

「欲斷無明者，當修八支聖道。云何欲斷無明者，當修八支聖道？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，修正見乃至修正定為八，是謂欲斷無明者，當修八支聖道。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知無明者，當修八支聖道。云何欲別知無明者，當修八支聖道？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，修正見乃至修正定為八，是謂欲別知無明者，當修八支聖道。

「欲斷無明者，當修十一切處。云何欲斷無明者，當修十一切處？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，修第一地一切處，四維上下不二、無量。如是修水一切處、火一切處、風一切處、青一切處、黃一切處、赤一切處、白一切處、無量空處一切處。修第十無量識處一切處，四維上下不二、無量，是謂欲斷無明者，當修十一切處。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知無明者，當修十一切處。云何欲別知無明者，當修十一切處？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，修第一地一切處，四維上下不二、無量，如是修水一切處、火一切處、風一切處、青一切處、黃一切處、赤一切處、白一切處、無量空處一切處。修第十無量識處一切處，四維上下不二、無量。是謂欲別知無明者，當修十一切處。

「欲斷無明者，當修十無學法。云何欲斷無明者，當修十無學法？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，修無學正見，乃至修無學正智，是謂欲斷無明者，當修十無學法。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知無明者，當修十無學法。云何欲別知無明者，當修十無學法？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，修無學正見，乃至修無學正智。是謂欲別知無明者，當修十無學法。

「如無明，行亦如是，如行，識亦如是，如識，名色亦如是，如名色，六處亦如是，如六處，更樂亦如是，如更樂，覺亦如是，如覺，愛亦如是，如愛，受亦如是，如受，有亦如是，如有，生亦如是。欲斷老死者，當修四念處。云何欲斷老死者，當修四念處？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，觀內身如身，至觀覺、心、法如法，是謂欲斷老死者，當修四念處。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知老死者，當修四念處。云何欲別知老死者，當修四念處？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，觀內身如身，乃至觀覺、心、法如法，是謂欲別知老死者，當修四念處。

「欲斷老死者，當修四正斷。云何欲斷老死者，當修四正斷？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，已生惡不善法為斷故，發欲求方便，精勤舉心斷。未生惡不善法為不生故，發欲求方便，精勤舉心斷。未生善法為生故，發欲求方便，精勤舉心斷。已生善法為久住不忘、不退、增長、廣大修習具足故，發欲求方便，精勤舉心斷。是謂欲斷老死者，當修四正斷。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知老死者，當修四正斷。云何欲別知老死者，當修四正斷？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，已生惡不善法為斷故，發欲求方便，精勤舉心斷。未生惡不善法為不生故，發欲求方便，精勤舉心斷。未生善法為生故，發欲求方便，精勤舉心斷。已生善法為久住不忘、不退、增長、廣大修習具足故，發欲求方便，精勤舉心斷。是謂欲別知老死者，當修四正斷。

「欲斷老死者，當修四如意足。云何欲斷老死者，當修四如意足？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，修欲定如意足，成就斷行。依離、依無欲、依滅，趣非品，如是修精進定、心定也。修思惟定如意足，成就斷行，依離、依無欲、依滅，趣非品，是謂欲斷老死者，當修四如意足。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知老死者，當修四如意足。云何欲別知老死者，當修四如意足？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，修欲定如意足，成就斷行。依離、依無欲、依滅，趣非品，如是修精進定、心定也。修思惟定如意足，成就斷行，依離、依無欲、依滅，趣非品，是謂欲別知老死者，當修四如意足。

「欲斷老死者，當修四禪。云何欲斷老死者，當修四禪？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，離欲，離惡不善之法，至得第四禪成就遊，是謂欲斷老死者，當修四禪。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知老死者，當修四禪。云何欲別知老死者，當修四禪？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，彼斷，乃至五蓋——心穢、慧羸，離欲，離惡不善之法，至得第四禪成就遊。是謂欲別知老死者，當修四禪。

「欲斷老死者，當修五根。云何欲斷老死者，當修五根？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，修信根、精進、念、定、慧根，是謂欲斷老死者，當修五根。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知老死者，當修五根。云何欲別知老死者，當修五根？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，修信根、精進、念、定、慧根，是謂欲別知老死者，當修五根。

「欲斷老死者，當修五力。云何欲斷老死者，當修五力？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，修信力、精進、念、定、慧力，是謂欲斷老死者，當修五力。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知老死者，當修五力。云何欲別知老死者，當修五力？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，修信力、精進、念、定、慧力，是謂欲別知老死者，當修五力。

「欲斷老死者，當修七覺支。云何欲斷老死者，當修七覺支？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，修念覺支，依離、依無欲、依滅，趣非品，如是修法、精進、喜、息、定也。修捨覺支，依離、依無欲、依滅，趣非品，是謂欲斷老死者，當修七覺支。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知老死者，當修七覺支。云何欲別知老死者，當修七覺支？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，修念覺支，依離、依無欲、依滅，趣非品。如是修法、精進、喜、息、定也。修捨覺支，依離、依無欲、依滅，趣非品，是謂欲別知老死者，當修七覺支。

「欲斷老死者，當修八支聖道。云何欲斷老死者，當修八支聖道？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，修正見乃至修正定為八，是謂欲斷老死者，當修八支聖道。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知老死者，當修八支聖道。云何欲別知老死者，當修八支聖道？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，修正見乃至修正定為八，是謂欲別知老死者，當修八支聖道。

「欲斷老死者，當修十一切處。云何欲斷老死者，當修十一切處？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，修第一地一切處，四維上下不二、無量。如是修水一切處、火一切處、風一切處、青一切處、黃一切處、赤一切處、白一切處、無量空處一切處，修第十無量識處一切處，四維上下不二、無量，是謂欲斷老死者，當修十一切處。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知老死者，當修十一切處。云何欲別知老死者，當修十一切處？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，修第一地一切處，四維上下不二、無量。如是修水一切處、火一切處、風一切處、青一切處、黃一切處、赤一切處、白一切處、無量空處一切處，修第十無量識處一切處，四維上下不二、無量。是謂欲別知老死者，當修十一切處。

「欲斷老死者，當修十無學法。云何欲斷老死者，當修十無學法？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，修無學正見，乃至修無學正智，是謂欲斷老死者，當修十無學法。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知老死者，當修十無學法。云何欲別知老死者，當修十無學法？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋——心穢、慧羸，修無學正見，乃至修無學正智，是謂欲別知老死者，當修十無學法。」

佛說如是。彼諸比丘聞佛所說，歡喜奉行。

例經第十一竟四千八百七十三字

## 中阿含經卷第六十一萬一千三百七十七字中阿含例品第四竟二萬二千一百四十九字