---
title: "雜阿含經 · 45"
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/cma8xhibq0p88l404t0kbwju7"
---

### （四五）

> Sutra 45

如是我聞：

> Thus have I heard:

一時，佛住舍衛國祇樹給孤獨園。

> Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anāthapiṇḍika’s Park, in Śrāvastī.

爾時，世尊告諸比丘：「有五受陰。云何為五？色受陰，受、想、行、識受陰。若諸沙門、婆羅門見有我者，一切皆於此五受陰見我。諸沙門、婆羅門見色是我，色異我，我在色，色在我；見受、想、行、識是我，識異我，我在識，識在我。愚癡無聞凡夫以無明故，見色是我、異我、相在，言我真實不捨；以不捨故，諸根增長；諸根長已，增諸觸；六觸入處所觸故，愚癡無聞凡夫起苦樂覺，從觸入處起。何等為六？謂眼觸入處，耳、鼻、舌、身、意觸入處。

> At that time, the Buddha told the monks: "There are five aggregates of clinging. What are the five? The aggregate of clinging to form, and the aggregates of clinging to feeling, perception, mental formations, and consciousness. When monks and brahmins regard there to be a self, they all regard a self in these five aggregates of clinging. Monks and brahmins regard form as self, form as distinct from self, self as in form, or form as in self; they regard feeling, perception, mental formations, and consciousness as self, consciousness as distinct from self, self as in consciousness, or consciousness as in self. Because of ignorance, unlearned ordinary fools regard form as self, as distinct from self, or as interpenetrating, and declare it to be a truly real self, without letting go. Because they do not let go, the faculties grow. Once the faculties have grown, contact increases. Because of contact at the six sense-contact bases, unlearned ordinary fools give rise to feelings of pleasure and pain, arising from these contact bases. What are the six? The eye contact base, and the ear, nose, tongue, body, and mind contact bases."

「如是，比丘！有意界、法界、無明界，愚癡無聞凡夫無明觸故，起有覺、無覺、有無覺、我勝覺、我等覺、我卑覺、我知我見覺。如是知、如是見覺，皆由六觸入故。多聞聖弟子於此六觸入處，捨離無明而生明，不生有覺、無覺、有無覺、勝覺、等覺、卑覺、我知我見覺。如是知、如是見已，先所起無明觸滅，後明觸覺起。」

> "Just so, monks: there is the realm of intention, the realm of mental objects, and the realm of ignorance. Because an unlearned, foolish ordinary person is touched by ignorance, perceptions arise of existence, non-existence, both existence and non-existence, 'I am superior,' 'I am equal,' 'I am inferior,' and 'I know and I see.' Such knowing and such perceiving all arise from the six senses of contact. But a well-learned noble disciple, regarding these six senses of contact, abandons ignorance and gives rise to true understanding, and does not give rise to perceptions of existence, non-existence, both existence and non-existence, superiority, equality, inferiority, or 'I know and I see.' Having thus known and thus seen, the ignorance-contact that previously arose ceases, and the perception of true understanding-contact arises."

佛說此經已，諸比丘聞佛所說，歡喜奉行。