---
title: "雜阿含經 · 297"
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/cma8xhr0k0rgpl4047m8oszqe"
---

### （二九七）

> (297)

如是我聞：

> Thus have I heard:

一時，佛住拘留搜調牛聚落。

> At one time, the Buddha was staying at a settlement of cowherds in Kuru.

爾時，世尊告諸比丘：「我當為汝等說法，初、中、後善，善義善味，純一清淨，梵行清白，所謂大空法經。諦聽，善思，當為汝說。云何為大空法經？所謂此有故彼有，此起故彼起，謂緣無明行，緣行識，乃至純大苦聚集。

> At that time, the World-Honored One addressed the monks: "I will teach you the Dharma — good in the beginning, good in the middle, and good in the end, good in meaning and good in flavor, pure and undefiled, with a pure and spotless holy life. This is what is called the Great Emptiness Discourse. Listen carefully and reflect well; I will now teach you. What is the Great Emptiness Discourse? It is this: because this exists, that exists; because this arises, that arises. That is, conditioned by ignorance, formations arise; conditioned by formations, consciousness arises, and so on, until there comes to be the sheer mass of great suffering."

「緣生老死者，若有問言：『彼誰老死？老死屬誰？』彼則答言：『我即老死，今老死屬我，老死是我。』所言：『命即是身。』或言：『命異身異。』此則一義，而說有種種。若見言：『命即是身。』彼梵行者所無有。若復見言：『命異身異。』梵行者所無有。於此二邊，心所不隨，正向中道。賢聖出世，如實不顛倒正見，謂緣生老死。如是生、有、取、愛、受、觸、六入處、名色、識、行，緣無明故有行。

> "When there is the question about old age and death arising from birth: 'Who is it that ages and dies? To whom does old age and death belong?' One answers: 'I am the one who ages and dies; old age and death belong to me; old age and death are myself.' The statement 'the life-force is the body' or the statement 'the life-force is one thing and the body another' — this is one meaning, but it is expressed in various ways. If one holds the view 'the life-force is the body,' this is not found among those who live the holy life. If one holds the view 'the life-force is one thing and the body another,' this is also not found among those who live the holy life. Not following either of these two extremes, the mind turns toward the Middle Way. This is the noble one's supramundane, true, undistorted Right View — namely, that old age and death arise from birth. In the same way, birth, existence, clinging, craving, feeling, contact, the six sense bases, name-and-form, consciousness, and mental formations — mental formations arise from ignorance."

「若復問言：『誰是行？行屬誰？』彼則答言：『行則是我，行是我所。』彼如是：『命即是身。』或言：『命異身異。』彼見命即是身者，梵行者無有；或言命異身異者，梵行者亦無有。離此二邊，正向中道。賢聖出世，如實不顛倒正見所知，所謂緣無明行。

「諸比丘！若無明離欲而生明，彼誰老死？老死屬誰者？老死則斷，則知斷其根本，如截多羅樹頭，於未來世成不生法。若比丘無明離欲而生明，彼誰生？生屬誰？乃至誰是行？行屬誰者？行則斷，則知斷其根本，如截多羅樹頭，於未來世成不生法，若比丘無明離欲而生明，彼無明滅則行滅，乃至純大苦聚滅，是名大空法經。」

佛說此經已，諸比丘聞佛所說，歡喜奉行。