---
title: "雜阿含經 · 66"
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/cma8xhj740pftl404kn19xo0p"
---

### （六六）

> Section 66

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：「常當修習方便禪思，內寂其心。所以者何？修習方便禪思，內寂其心已，如實觀察。云何如實觀察？如實觀察此色、此色集、此色滅，此受、想、行、識，此識集、此識滅。

> At that time, the Blessed One addressed the monks: "You should always cultivate the practice of meditation with skillful means, calming the mind within. Why is that? Because after cultivating meditation with skillful means and calming the mind within, one observes things as they truly are. What does it mean to observe things as they truly are? It means observing this body-form, the arising of this body-form, the ceasing of this body-form; these feelings, perceptions, mental formations, and consciousness, the arising of this consciousness, and the ceasing of this consciousness."

「云何色集？云何受、想、行、識集？比丘！愚癡無聞凡夫不如實觀察色集、色味、色患、色離故，樂彼色，讚歎愛著，於未來世色復生。」受、想、行、識亦如是廣說。「彼色生，受、想、行、識生已，不解脫於色，不解脫於受、想、行、識。我說彼不解脫生、老、病、死、憂、悲、惱、苦，純大苦聚，是名色集，受、想、行、識集。

> What is the origin of form? What is the origin of feeling, perception, mental formations, and consciousness? Monks, an unlearned, ordinary person who does not truly understand the arising of form, the gratification of form, the danger in form, and the escape from form—delighting in that form, praising and clinging to it—causes form to arise again in the future. The same is said in detail for feeling, perception, mental formations, and consciousness. When form arises, and when feeling, perception, mental formations, and consciousness arise, one is not liberated from form, nor liberated from feeling, perception, mental formations, and consciousness. I say that such a one is not liberated from birth, aging, illness, death, sorrow, lamentation, pain, distress, and trouble—the entire mass of suffering. This is called the origin of form, and the origin of feeling, perception, mental formations, and consciousness.

「云何色滅，受、想、行、識滅？多聞聖弟子如實觀察色集、色滅、色味、色患、色離，如實知。如實知故，不樂於色，不讚歎色，不樂著色，亦不生未來色。」受、想、行、識亦如是廣說。「色不生，受、想、行、識不生故，於色得解脫，於受、想、行、識得解脫。我說彼解脫生、老、病、死、憂、悲、惱、苦聚，是名色滅，受、想、行、識滅。

> How does form cease, and how do feeling, perception, mental formations, and consciousness cease? A well-instructed noble disciple closely observes the arising of form, the ceasing of form, the gratification of form, the danger in form, and the escape from form, understanding them as they truly are. With this true understanding, they no longer delight in form, no longer praise it, no longer cling to it, and no longer bring about future form. The same applies to feeling, perception, mental formations, and consciousness. Because form does not arise, and feeling, perception, mental formations, and consciousness do not arise, one is liberated from form and liberated from feeling, perception, mental formations, and consciousness. I declare that such a person is liberated from the mass of suffering—birth, aging, sickness, death, sorrow, lamentation, pain, distress, and turmoil. This is what is called the ceasing of form, and the ceasing of feeling, perception, mental formations, and consciousness.

「是故，比丘！常當修習方便禪思，內寂其心，精勤方便，如實觀察。」

> Therefore, monks, always cultivate applied meditation to settle the mind within, and with diligent effort, observe things as they truly are.

佛說此經已，諸比丘聞佛所說，歡喜奉行。

> After the Buddha had spoken this sutra, all the bhikkhus rejoiced in his words and faithfully put them into practice.

如觀察，如是乃至作證十二經，亦應廣說。

> Just as in the contemplation, so too should the twelve discourses on realization be explained in detail up to direct attainment.