---
title: "雜阿含經 · 564"
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/cma8xhyvr0tkgl404hfw45bh6"
---

### （五六四）

> (564)

如是我聞：

> Thus I have heard:

一時，佛住舍衛國祇樹給孤獨園。尊者阿難亦在彼住。

> At one time, the Buddha was residing in the Jeta Grove, in the Garden of the Benefactor of Orphans and the Solitary, near the city of Shravasti. The Venerable Ananda was also staying there.

時，有異比丘尼於尊者阿難所，起染著心，遣使白尊者阿難：「我身遇病苦，唯願尊者哀愍見看。」

> At that time, a certain nun developed a lustful mind toward the Venerable Ānanda. She sent a messenger to tell him, "My body is afflicted with illness and suffering. I beg the Venerable, out of compassion, to come and see me."

尊者阿難晨朝著衣持鉢，往彼比丘尼所。

> Venerable Ananda, in the morning, dressed and carrying his alms bowl, went to the residence of the bhikkhuni.

彼比丘尼遙見尊者阿難來，露身體臥床上。尊者阿難遙見彼比丘尼身，即自攝𣫍諸根，迴身背住。彼比丘尼見尊者阿難攝𣫍諸根，迴身背住，即自慚愧，起著衣服，敷坐具，出迎尊者阿難，請令就座，稽首禮足，退住一面。

> The nun saw the Venerable Ananda approaching from afar and lay down on her bed with her body exposed. The Venerable Ananda, seeing the nun’s body from a distance, immediately restrained his senses, turned around, and stood with his back to her. The nun, noticing that the Venerable Ananda had restrained his senses and turned away, felt ashamed and arose. She put on her robes, spread a sitting mat, and went out to greet the Venerable Ananda, inviting him to take a seat. She then bowed her head at his feet and stepped back to stand to one side.

時，尊者阿難為說法言：「姊妹！如此身者，穢食長養、憍慢長養、愛所長養、婬欲長養。姊妹！依穢食者，當斷穢食，依於慢者，當斷憍慢，依於愛者，當斷愛欲。姊妹！云何名依於穢食，當斷穢食？謂聖弟子於食計數思惟而食，無著樂想、無憍慢想、無摩拭想、無莊嚴想，為持身故、為養活故、治飢渴病故、攝受梵行故，宿諸受令滅，新諸受不生，崇習長養，若力、若樂、若觸，當如是住。譬如商客以酥油膏以膏其車，無染著想、無憍慢想、無摩拭想、無莊嚴想，為運載故，如病瘡者塗以酥油，無著樂想、無憍慢想、無摩拭想、無莊嚴想，為瘡愈故。如是，聖弟子計數而食，無染著想、無憍慢想、無摩拭想、無莊嚴想，為養活故、治飢渴故、攝受梵行故，宿諸受離，新諸受不起，若力、若樂、若無罪觸安隱住。姊妹！是名依食斷食。

> At that time, the Venerable Ananda spoke to her, saying: "Sister, this body is sustained by impure food, nurtured by pride, sustained by craving, and nurtured by sensual desire. Sister, one who relies on impure food should cut off impure food; one who relies on pride should cut off pride; one who relies on craving should cut off craving. Sister, what is meant by 'one who relies on impure food should cut off impure food'? A noble disciple reflects on food with mindfulness while eating, without thoughts of delight, without thoughts of pride, without thoughts of adornment, without thoughts of beautification, but only to sustain the body, to preserve life, to cure hunger and thirst, to support the holy life, so that old feelings cease and new feelings do not arise, and to maintain strength, ease, and well-being. Just as a merchant applies oil to lubricate his cart's axle without thoughts of delight, pride, adornment, or beautification, but only for the purpose of transport; and just as a person with a boil applies oil to it without thoughts of delight, pride, adornment, or beautification, but only for the healing of the sore. In the same way, a noble disciple eats with mindfulness, without thoughts of delight, pride, adornment, or beautification, but only to sustain life, to cure hunger and thirst, to support the holy life, so that old feelings are relinquished and new feelings do not arise, and to abide peacefully with strength, ease, and blameless contact. Sister, this is called relying on food to cut off food."

「依慢斷慢者。云何依慢斷慢？謂弟子聞某尊者、某尊者弟子盡諸有漏，無漏心解脫、慧解脫，現法自知作證：『我生已盡，梵行已立，所作已作，自知不受後有。』聞已，作是念：『彼聖弟子盡諸有漏，乃至自知不受後有。我今何故不盡諸有漏，何故不自知不受後有。』當於爾時則能斷諸有漏，乃至自知不受後有。姊妹！是名依慢斷慢。

> “How does one cut off conceit by means of conceit? It is like this: A disciple hears that a certain venerable one, or a disciple of that venerable one, has exhausted all mental defilements, achieved liberation of mind and liberation through wisdom without any defilement, and personally realized in this very life: ‘Birth is exhausted, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further existence.’ Upon hearing this, they think: ‘That noble disciple has exhausted all mental defilements and knows for themselves that there will be no further existence. Why should I not also exhaust all mental defilements and know for myself that there will be no further existence?’ At that moment, they are able to cut off all mental defilements and know for themselves that there will be no further existence. Sister, this is called cutting off conceit by means of conceit.”

「姊妹！云何依愛斷愛？謂聖弟子聞某尊者、某尊者弟子盡諸有漏，乃至自知不受後有。我等何不盡諸有漏，乃至自知不受後有。彼於爾時能斷諸有漏，乃至自知不受後有。姊妹！是名依愛斷愛。姊妹！無所行者，斷截婬欲、和合橋梁。」

> "Sister! How does one use craving to cut off craving? It is like this: a noble disciple hears that a certain venerable or a certain venerable's disciple has exhausted all defilements, and even knows for themselves that they will not be reborn again. Then they think: 'Why should I not also exhaust all defilements and know for myself that I will not be reborn again?' At that moment, they are able to cut off all defilements and know for themselves that they will not be reborn again. Sister, this is called using craving to cut off craving. Sister, one who practices non-attachment severs the bridge of lust and union."

尊者阿難說是法時，彼比丘尼遠塵離垢，得法眼淨，彼比丘尼見法、得法、覺法、入法，度狐疑，不由於他，於正法、律，心得無畏。禮尊者阿難足，白尊者阿難：

> When the Venerable Ananda spoke this Dharma, that nun, with a mind free from defilement and clear of dust, attained the pure Dharma-eye. She saw the Dharma, attained the Dharma, realized the Dharma, and entered the Dharma. She crossed beyond doubt, relying on no other, and gained fearlessness in the Dharma and its discipline. She then paid homage at the Venerable Ananda's feet and said to him:

「我今發露悔過：愚癡不善，脫作如是不流類事；今於尊者阿難所，自見過、自知過，發露懺悔，哀愍故！」

> "Now I openly confess my faults: due to ignorance and unskillfulness, I have committed such inappropriate acts. Now, in the presence of the Venerable Ananda, I recognize my own mistakes, acknowledge them, and make this confession, seeking compassion and forgiveness!"

尊者阿難語比丘尼：「汝今真實自見罪、自知罪，愚癡不善，汝自知作不類之罪，汝今自知、自見而悔過，於未來世得具足戒。我今受汝悔過，哀愍故，令汝善法增長，終不退滅。所以者何？若有自見罪、自知罪，能悔過者，於未來世得具足戒，善法增長，終不退滅。」

> Venerable Ananda said to the nun, "Now you truly see your own fault and know it yourself. It was foolish and unwholesome. You know you have committed a wrong that was not fitting. Now, knowing and seeing this yourself, you repent. In the future, you will attain full discipline. I now accept your repentance out of compassion, so that your wholesome qualities may grow and never decline. Why is this? Because one who sees their own fault, knows it, and can repent will attain full discipline in the future, and their wholesome qualities will grow without ever declining."

尊者阿難為彼比丘尼種種說法，示、教、照、喜已，從座起去。

> The Venerable Ananda, having given the bhikkhuni a variety of teachings, guiding her, instructing her, inspiring her, and bringing her joy, then rose from his seat and departed.