---
title: "雜阿含經 · 282"
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/cma8xhq5o0ratl404jpu9ete2"
---

### （二八二）

> Chapter 282

如是我聞：

> Thus have I heard:

一時，佛住迦微伽羅牟真隣陀林中。

> Once, the Buddha was staying in the forest of Kāśīgarā at the Mṛgāra-mātṛ Prāsāda.

時，有年少名欝多羅，是波羅奢那弟子，來詣佛所，恭敬問訊已，退坐一面。

> At that time, there was a young man named Uttara, a disciple of Parasavāna, who came to where the Buddha was. After respectfully greeting him, he stepped back and sat to one side.

爾時，世尊告欝多羅：「汝師波羅奢那為汝等說修諸根不？」

> At that time, the World-Honored One said to Uttara, "Did your teacher, Parasharya, explain to you all how to cultivate the faculties?"

欝多羅言：「說已，瞿曇！」

> Utara said, "I have spoken, Gotama."

佛告欝多羅：「汝師波羅奢那云何說修諸根？」

> The Buddha asked Uttara, “What does your teacher Parasainya say about cultivating the senses?”

欝多羅白佛言：「我師波羅奢那說，眼不見色，耳不聽聲，是名修根。」

> Utara said to the Buddha, "My teacher, Parasana, teaches that when the eye does not see forms and the ear does not hear sounds, this is called cultivating the senses."

佛告欝多羅：「若如汝波羅奢那說，盲者是修根不？所以者何？如唯盲者眼不見色。」

> The Buddha said to Uttara, "According to what your teacher Parasara said, could a blind person be considered as practicing restraint of the senses? Why? Because a blind person cannot see forms with his eyes."

爾時，尊者阿難在世尊後，執扇扇佛，尊者阿難語欝多羅言：「如波羅奢那所說，聾者是修根不？所以者何？如唯聾者耳不聞聲。」

> At that time, the Venerable Ānanda stood behind the World-Honored One, fanning him with a whisk. The Venerable Ānanda then said to Uttara, “As Parāśarya has said, is a deaf person cultivating the faculties? Why do I ask? Because the deaf, being unable to hear sounds, would be exempt from such discipline.”

爾時，世尊告尊者阿難：「異於賢聖法、律無上修諸根。」

> At that time, the World-Honored One said to the Venerable Ananda: "Apart from the noble Dharma and discipline, there is no supreme cultivation of the sense faculties."

阿難白佛言：「唯願世尊為諸比丘說賢聖法、律無上修根，諸比丘聞已，當受奉行。」

> Ananda said to the Buddha, "May the World-Honored One teach the noble Dharma and Vinaya—the unsurpassed training of the faculties—for the monks. Having heard it, they will receive and practice it."

佛告阿難：「諦聽，善思，當為汝說。緣眼、色，生眼識，見可意色，欲修如來厭離正念正智。眼、色緣生眼識，不可意，欲修如來不厭離正念正智，眼、色緣生眼識，可意、不可意，欲修如來厭離、不厭離正念正智。眼、色緣生眼識，不可意、可意，欲修如來不厭離、厭離正念正智。眼、色緣生眼識，可意、不可意、可不可意，欲修如來厭、不厭俱離捨心住正念正智。

> The Buddha said to Ananda: "Listen carefully, and think well—I will explain this for you. When the eye and forms give rise to eye-consciousness, and a pleasant form is seen, one should cultivate the Tathagata's mindfulness and wisdom that turn away from attachment. When the eye and forms give rise to eye-consciousness, and an unpleasant form is seen, one should cultivate the Tathagata's mindfulness and wisdom that do not turn away. When the eye and forms give rise to eye-consciousness, and a form that is both pleasant and unpleasant is seen, one should cultivate the Tathagata's mindfulness and wisdom that both turn away and do not turn away. When the eye and forms give rise to eye-consciousness, and a form that is neither pleasant nor unpleasant is seen, one should cultivate the Tathagata's mindfulness and wisdom that transcend both turning away and not turning away, abiding in equanimity with settled mind."

「如是，阿難！若有於此五句，心善調伏、善關閉、善守護、善攝持、善修習，是則於眼、色無上修根。耳、鼻、舌、身、意法亦如是說。阿難！是名賢聖法、律無上修根。」

尊者阿難白佛言：「世尊！云何賢聖法、律為賢聖修根？」

佛告阿難：「眼、色緣生眼識，生可意，生不可意，生可意不可意。彼聖弟子如是如實知：『我眼、色緣生眼識，生可意，生不可意，生可意不可意，此則寂滅，此則勝妙，所謂俱捨；得彼捨已，離厭、不厭。譬如力士頃。如是眼、色緣生眼識生可意，生不可意，生可意不可意，俄爾盡滅，得離厭、不厭，捨。』

> The Buddha said to Ananda: "The eye and forms give rise to eye-consciousness, giving rise to what is agreeable, what is disagreeable, and what is both agreeable and disagreeable. A noble disciple understands this as it truly is: 'My eye and forms give rise to eye-consciousness, giving rise to what is agreeable, what is disagreeable, and what is both agreeable and disagreeable. This is where it ceases, this is what is excellent — namely, letting go of all. Having attained that letting go, one is free from both aversion and attachment.' Just as the snap of a strong man's fingers — in that brief instant, the eye and forms give rise to eye-consciousness, giving rise to what is agreeable, what is disagreeable, and what is both agreeable and disagreeable, and then it is utterly gone. Having attained this, one is free from aversion and attachment, dwelling in equanimity."

「如是耳、聲緣生耳識，生可意，生不可意，生可意不可意。聖弟子如是如實知：『我耳識聞聲，生可意，生不可意，生可意不可意，此則寂滅、勝妙，所謂為捨；得捨已，離厭、不厭。譬如大力士夫彈指，發聲即滅。如是耳、聲緣生耳識，生可意，生不可意，生可意不可意，生已盡滅，是則為捨，得彼捨已，離厭、不厭。』

> Thus, with the ear and sound as conditions, ear-consciousness arises, giving rise to what is agreeable, disagreeable, or both agreeable and disagreeable. A noble disciple truly understands this: "When my ear-consciousness hears sounds, it gives rise to what is agreeable, disagreeable, or both agreeable and disagreeable. Yet this is where tranquility and supreme excellence lie—namely, letting go. Having attained letting go, one is freed from aversion and attachment. Just as a strong person snaps their fingers and the sound immediately ceases, so too does ear-consciousness, conditioned by the ear and sound, arise and then cease completely. This is letting go; having attained it, one is freed from aversion and attachment."

「鼻、香緣生鼻識，生可意，生不可意，生可意不可意。聖弟子如是如實知：『鼻、香緣生鼻識，生可意，生不可意，生可意不可意，此則寂滅，此則勝妙，所謂為捨；得彼捨已，離厭、不厭。譬如蓮荷，水所不染。如是鼻、香緣生鼻識，生可意，生不可意，生可意不可意，生已盡滅，所謂為捨；得彼捨已，離厭、不厭。』

> The nose and scents together give rise to nose-consciousness, which may bring pleasant, unpleasant, or mixed feelings. A noble disciple truly understands: "When nose, scents, and nose-consciousness arise with such feelings, this is stilled, this is supreme—this is letting go. Having attained that letting go, one is free from both attraction and aversion. Just as a lotus is not stained by water, in the same way, when nose, scents, and nose-consciousness arise with pleasant, unpleasant, or mixed feelings, they arise and then cease completely—this is letting go. Having attained that letting go, one is free from both attraction and aversion."

「舌、味緣生舌識，生可意，生不可意，生可意不可意。彼聖弟子如是如實知：『舌、味緣生舌識，生可意，生不可意，生可意不可意，生已盡滅、寂滅、勝妙，所謂為捨；得彼捨已，離厭、不厭。譬如力士舌端唾沫，盡唾令滅。如是舌、味緣生舌識，生可意，生不可意，生可意不可意，生已盡滅，所謂為捨，得彼捨已，離厭、不厭。』

> The tongue and flavors give rise to tongue consciousness, bringing forth what is pleasant, what is unpleasant, or what is both pleasant and unpleasant. A noble disciple truly understands this: "The tongue, flavors, and their conditions give rise to tongue consciousness, producing what is pleasant, what is unpleasant, or what is both. Once arisen, it ceases completely, becomes still, and reaches transcendence—this is what we call equanimity. Having attained that equanimity, one is freed from both attraction and aversion. Just as a strong person spits saliva from the tip of the tongue and makes it disappear completely, so too does the pleasant, unpleasant, or mixed experience, once arisen from the tongue and flavors, cease completely. This is equanimity, and having attained it, one is freed from both attraction and aversion."

「身、觸緣生身識，生可意，生不可意，生可意不可意，生已盡滅。聖弟子如是如實知：『身、觸緣生身識，生可意，生不可意，生可意不可意，生已盡滅、寂滅、勝妙，所謂為捨；得彼捨已，離厭、不厭。譬如鐵丸燒令極熱，小渧水灑，尋即消滅。如是身、觸緣生身識，生可意，生不可意，生可意不可意，生已盡滅，所謂為捨，得彼捨已，離厭、不厭。』

> The body and contact give rise to bodily consciousness, producing pleasant feelings, unpleasant feelings, or feelings that are both pleasant and unpleasant—and once arisen, they cease. A noble disciple truly understands this: “The body and contact give rise to bodily consciousness, producing pleasant feelings, unpleasant feelings, or feelings that are both pleasant and unpleasant—and once arisen, they cease, grow still, and pass away. This is what is called equanimity. Having attained that equanimity, one is freed from both aversion and craving.” Just as a ball of iron heated until blazing hot, when sprinkled with a drop of water, immediately evaporates—so too, the body and contact give rise to bodily consciousness, producing pleasant feelings, unpleasant feelings, or feelings that are both pleasant and unpleasant—and once arisen, they cease. This is what is called equanimity. Having attained that equanimity, one is freed from both aversion and craving.

「意、法緣生意識，生可意，生不可意，生可意不可意，生已速滅。聖弟子如是如實知：『意、法緣生意識，生可意，生不可意，生可意不可意，生已盡滅，是則寂滅，是則勝妙，所謂為捨；得彼捨已，離厭、不厭。譬如力士斷多羅樹頭。如是意、法緣生意識，生可意，生不可意，生可意不可意，生已盡滅，所謂為捨，得彼捨已，離厭、不厭。』阿難！是為賢聖法、律，為聖弟子修諸根。」

> The mind and mental objects give rise to consciousness, which brings forth the agreeable, the disagreeable, or both. And once born, it quickly fades away. A noble disciple truly understands this: "The mind and mental objects give rise to consciousness, which brings forth the agreeable, the disagreeable, or both, and once born, it completely ceases. This is peace. This is supreme — namely, letting go. Having attained this letting go, one is free from aversion and attachment." Just as a strong person cuts off the top of a palm tree, in the same way, the mind and mental objects give rise to consciousness, which brings forth the agreeable, the disagreeable, or both, and once born, it completely ceases. This is what is called letting go — and having attained this letting go, one is free from aversion and attachment. Ananda, this is the noble teaching and discipline, through which noble disciples train their faculties.

「云何為聖法、律學見跡？」

> What is the trail of learning and insight in the noble Dharma and discipline?

佛告阿難：「眼、色緣生眼識，生可意，生不可意，生可意不可意，彼聖弟子慚恥厭惡。耳、鼻、舌、身、意法緣生意識，生可意，生不可意，生可意不可意，彼聖弟子慚恥厭惡。阿難！是名賢聖法、律學見跡。阿難！是名賢聖法、律無上修諸根。已說賢聖修諸根，已說學見跡。阿難！我為諸聲聞所作，所作已作，汝等當作所作……」廣說如篋毒蛇經。

> The Buddha said to Ananda: "When the eye and forms give rise to eye consciousness, it may give rise to what is pleasing, what is displeasing, or what is both pleasing and displeasing. Toward these, the noble disciple feels shame, embarrassment, and aversion. When the ear, nose, tongue, body, and mind, together with their respective objects, give rise to consciousness, it may give rise to what is pleasing, what is displeasing, or what is both pleasing and displeasing. Toward these, the noble disciple feels shame, embarrassment, and aversion. Ananda, this is called the noble discipline's path of training and the vision of the noble way. Ananda, this is called the unsurpassed cultivation of the faculties within the noble discipline. I have now spoken on the cultivation of the faculties, and on the vision of the noble way. Ananda, what I have done for my disciples, I have done. It is now for you to do what remains to be done..." The rest is explained in full as in the Simile of the Snake in the Box.

佛說此經已，尊者阿難聞佛所說，歡喜奉行。

> After the Buddha had spoken this sutra, the Venerable Ananda heard his words and, with joy, put them into practice.

## 雜阿含經卷第十一