---
title: "雜阿含經 · 34"
description: "雜阿含經是佛教早期經典之一，由劉宋時期譯師求那跋陀羅翻譯為漢文。該經屬於原始佛教阿含部，記錄了佛陀與弟子間的對話，內容涵蓋四聖諦、八正道、緣起法等核心教義，被視為研究原始佛教思想的重要文獻。雜阿含經在佛教經典中地位崇高，與長阿含、中阿含、增一阿含並列為四阿含，是南傳佛教巴利語尼柯耶的對應漢譯版本。該經語言簡練，教義樸實，反映了佛陀時代的修行方法與解脫之道，為後世佛教各派共同尊奉的基礎經典。"
url: "https://rushiwowen.co/en/r/cma8xhibq0p7xl404ulh0ajqu"
---

### （三四）

> Chapter 34

如是我聞：

> Thus have I heard:

一時，佛住波羅㮈國仙人住處鹿野苑中。

> Once, the Buddha was staying at the Deer Park in the land of Varanasi, where the sages dwelled.

爾時，世尊告餘五比丘：「色非有我。若色有我者，於色不應病、苦生，亦不得於色欲令如是、不令如是。以色無我故，於色有病、有苦生，亦得於色欲令如是、不令如是；受、想、行、識亦復如是。比丘！於意云何？色為是常、為無常耶？」

> At that time, the World-Honored One said to the five monks: "Form is not the self. If form were the self, then form would not be subject to illness and suffering, nor could one wish for form to be thus or not to be thus. Because form is not the self, illness and suffering arise in relation to form, and one can wish for form to be thus or not to be thus. The same applies to feeling, perception, mental formations, and consciousness. Monks, what do you think? Is form permanent or impermanent?"

比丘白佛：「無常。世尊！」

> The monk said to the Buddha, "This is impermanent, World-Honored One."

「比丘！若無常者，是苦耶？」

比丘白佛：「是苦。世尊！」

「比丘！若無常、苦，是變易法，多聞聖弟子寧於中見是我、異我、相在不？」

> "Monks, since that which is impermanent, suffering, and subject to change—would a wise noble disciple consider it as self, as belonging to self, or as existing within self?"

比丘白佛：「不也，世尊！」

> The monks replied, "No, World-Honored One!"

「受、想、行、識亦復如是。是故，比丘！諸所有色，若過去、若未來、若現在，若內、若外，若麁、若細，若好、若醜，若遠、若近，彼一切非我、非我所，如實觀察。受、想、行、識亦復如是。

> Feeling, perception, mental formations, and consciousness are likewise. Therefore, monks, all form—whether past, future, or present; internal or external; gross or subtle; superior or inferior; far or near—should be seen as it truly is: not self, not belonging to self. Feeling, perception, mental formations, and consciousness are likewise.

「比丘！多聞聖弟子於此五受陰見非我、非我所。如是觀察，於諸世間都無所取，無所取故無所著，無所著故自覺涅槃：『我生已盡，梵行已立，所作已作，自知不受後有。』」

> Monks, a well-learned noble disciple regards these five aggregates of clinging as neither self nor belonging to self. Observing in this way, they hold nothing in the world as theirs. Holding nothing, they cling to nothing. Clinging to nothing, they directly realize Nirvana: "Birth is exhausted, the holy life has been lived, what had to be done is done, and I know there is no further existence for me."

佛說此經已，餘五比丘不起諸漏，心得解脫。

佛說此經已，諸比丘聞佛所說，歡喜奉行。