---
title: "雜阿含經 · 785"
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/cma8xi4yz0v7tl404info3yx8"
---

### （七八五）

> (785)

如是我聞：

> Thus I have 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……如上說。差別者：「何等為正見？謂正見有二種，有正見，是世、俗，有漏、有取，轉向善趣；有正見，是聖、出世間，無漏、無取，正盡苦，轉向苦邊。何等為正見有漏、有取，向於善趣？若彼見有施、有說，乃至知世間有阿羅漢，不受後有，是名世間正見，世、俗，有漏、有取，向於善趣。何等為正見是聖、出世間，無漏、不取，正盡苦，轉向苦邊？謂聖弟子苦苦思惟，集、滅、道道思惟，無漏思惟相應，於法選擇，分別推求，覺知黠慧，開覺觀察，是名正見是聖、出世間，無漏、不取，正盡苦，轉向苦邊。何等為正志？謂正志二種。有正志世、俗，有漏、有取，向於善趣；有正志，是聖、出世間，無漏、不取，正盡苦，轉向苦邊。何等為正志有世、俗，有漏、有取，向於善趣？謂正志出要覺、無恚覺、不害覺，是名正志世、俗，有漏、有取，向於善趣。何等為正志是聖、出世間，無漏、不取，正盡苦，轉向苦邊？謂聖弟子苦苦思惟，集、滅、道道思惟，無漏思惟相應心法，分別自決意解，計數立意，是名正志是聖、出世間，無漏、不取，正盡苦，轉向苦邊。

> At that time, the World-Honored One addressed the monks... as described above. The distinction is: "What is Right View? There are two kinds of Right View. There is Right View that is worldly, mundane, with defilements, with attachments, leading toward a favorable rebirth. There is Right View that is noble, supramundane, without defilements, without attachments, fully ending suffering, leading to the end of suffering. What is Right View that has defilements, has attachments, and leads toward a favorable rebirth? That is, seeing that there is giving, there is offering, and knowing that in this world there are Arhats who do not receive further existence—this is called worldly Right View, mundane, with defilements, with attachments, leading toward a favorable rebirth. What is Right View that is noble, supramundane, without defilements, without attachments, fully ending suffering, leading to the end of suffering? That is, a noble disciple contemplates suffering as suffering, contemplates its origin, its cessation, and the path as the path, with thoughts in harmony with the undefiled, choosing, discerning, investigating, realizing with wisdom, awakening and observing—this is called Right View that is noble, supramundane, without defilements, without attachments, fully ending suffering, leading to the end of suffering. What is Right Intention? There are two kinds of Right Intention. There is Right Intention that is worldly, mundane, with defilements, with attachments, leading toward a favorable rebirth. There is Right Intention that is noble, supramundane, without defilements, without attachments, fully ending suffering, leading to the end of suffering. What is Right Intention that is worldly, mundane, with defilements, with attachments, leading toward a favorable rebirth? That is, the intention of renunciation, the intention of non-anger, the intention of non-harming—this is called Right Intention that is worldly, mundane, with defilements, with attachments, leading toward a favorable rebirth. What is Right Intention that is noble, supramundane, without defilements, without attachments, fully ending suffering, leading to the end of suffering? That is, a noble disciple contemplates suffering as suffering, contemplates its origin, its cessation, and the path as the path, with mind and mental factors in harmony with the undefiled, discerning, resolving, and establishing the intention—this is called Right Intention that is noble, supramundane, without defilements, without attachments, fully ending suffering, leading to the end of suffering.

「何等為正語？正語有二種。有正語，世、俗，有漏、有取，向於善趣；有正語，是聖、出世間，無漏、不取，正盡苦，轉向苦邊。何等為正語世、俗，有漏、有取，向於善趣？謂正語離妄語、兩舌、惡口、綺語，是名正語世、俗，有漏、有取，向於善趣。何等正語是聖、出世間，無漏、不取，正盡苦，轉向苦邊？謂聖弟子苦苦思惟，集、滅、道道思惟，除邪命，念口四惡行、諸餘口惡行，離於彼，無漏、遠離、不著，固守、攝持不犯，不度時節，不越限防，是名正語是聖、出世間，無漏、不取，正盡苦，轉向苦邊。

> What is Right Speech? Right Speech is of two kinds. There is right speech that is worldly, tied to ordinary life, subject to mental defilements, and leads to favorable rebirth. And there is right speech that is noble, transcendent, free from mental defilements, and leads to the complete end of suffering and the cessation of the cycle of suffering. What is right speech that is worldly, tied to ordinary life, subject to mental defilements, and leads to favorable rebirth? It is refraining from lying, divisive speech, harsh words, and idle chatter. This is called right speech that is worldly, tied to ordinary life, subject to mental defilements, and leads to favorable rebirth. What is right speech that is noble, transcendent, free from mental defilements, and leads to the complete end of suffering and the cessation of the cycle of suffering? It is when a noble disciple contemplates suffering, its origin, its cessation, and the path to its cessation. Having removed unwholesome livelihood, they mindfully abandon the four verbal misdeeds and all other unwholesome verbal actions. They refrain from them, free from mental defilements, detached, and do not cling. They guard themselves firmly, restrain themselves without transgression, do not miss the proper time, and do not cross the boundaries of proper conduct. This is called right speech that is noble, transcendent, free from mental defilements, and leads to the complete end of suffering and the cessation of the cycle of suffering.

「何等為正業？正業有二種。有正業，世、俗，有漏、有取，向於善趣；有正業，是聖、出世間，無漏、不取，正盡苦，轉向苦邊。何等為正業世、俗，有漏、有取，轉向善趣？謂離殺、盜、婬，是名正業世、俗，有漏、有取，轉向善趣。何等為正業是聖、出世間，無漏、不取，正盡苦，轉向苦邊。謂聖弟子苦苦思惟，集、滅、道道思惟，除邪命，念身三惡行、諸餘身惡行數，無漏、心不樂著，固守、執持不犯，不度時節，不越限防，是名正業是聖、出世間，無漏、不取，正盡苦，轉向苦邊。

> What is right action? Right action has two kinds. There is right action that is worldly, ordinary, tied to attachment, and leads toward a favorable rebirth; there is right action that is noble, transcendent, free from attachment, that completely ends suffering and leads to the cessation of suffering. What is the right action that is worldly, ordinary, tied to attachment, and leads toward a favorable rebirth? It is refraining from killing, stealing, and sexual misconduct. This is called worldly right action, tied to attachment, leading toward a favorable rebirth. What is the right action that is noble, transcendent, free from attachment, that completely ends suffering and leads to the cessation of suffering? It is when a noble disciple contemplates suffering as suffering, contemplates the origin, cessation, and the path as the path. One abandons wrong livelihood, and regarding the three bodily misdeeds — and all other bodily misdeeds — one is free from attachment, does not delight in them, firmly guards, upholds, and does not transgress, does not miss the proper time, does not cross the boundaries. This is called noble, transcendent right action, free from attachment, that completely ends suffering and leads to the cessation of suffering.

「何等為正命？正命有二種。有正命，是世、俗，有漏、有取，轉向善趣；有正命，是聖、出世間，無漏、不取，正盡苦，轉向苦邊。何等為正命世、俗，有漏、有取，轉向善趣？謂如法求衣食、臥具、隨病湯藥，非不如法，是名正命世、俗，有漏、有取，轉向善趣。何等為正命是聖、出世間，無漏、不取，正盡苦，轉向苦邊？謂聖弟子苦苦思惟，集、滅、道道思惟，於諸邪命無漏、不樂著，固守、執持不犯，不越時節，不度限防，是名正命是聖、出世間，無漏、不取，正盡苦，轉向苦邊。

> What is Right Livelihood? Right Livelihood has two kinds. There is Right Livelihood that is worldly, related to ordinary life, carrying defilements and attachments, leading toward favorable rebirth. There is Right Livelihood that is noble, transcending the world, free from defilements and attachments, directly ending suffering, leading to the end of suffering. What is the Right Livelihood that is worldly, related to ordinary life, carrying defilements and attachments, leading toward favorable rebirth? It means obtaining clothing, food, bedding, and medicine for illness in accordance with proper principles, not going against them. This is called Right Livelihood that is worldly, related to ordinary life, carrying defilements and attachments, leading toward favorable rebirth. What is the Right Livelihood that is noble, transcending the world, free from defilements and attachments, directly ending suffering, leading to the end of suffering? It means that noble disciples contemplate suffering as suffering, contemplate its origin, its cessation, and the path as the path. Toward all wrong livelihoods, they are free from defilements, do not delight in or cling to them, firmly guard and uphold them without transgression, not exceeding proper times, not crossing boundaries. This is called Right Livelihood that is noble, transcending the world, free from defilements and attachments, directly ending suffering, leading to the end of suffering.

「何等為正方便？正方便有二種。有正方便，世、俗，有漏、有取，轉向善趣；有正方便，是聖、出世間，無漏、不取，正盡苦，轉向苦邊。何等為正方便世、俗，有漏、有取，轉向善趣？謂欲、精進、方便超出、堅固建立，堪能造作精進、心法攝受、常、不休息，是名正方便世、俗，有漏、有取，轉向善趣。何等為正方便是聖、出世間，無漏、不取，盡苦，轉向苦邊？謂聖弟子苦苦思惟，集、滅、道道思惟，無漏憶念相應心法，欲、精進、方便、勤踊，超出、建立堅固、堪能造作精進，心法攝受、常、不休息，是名正方便是聖、出世間，無漏、不取，正盡苦，轉向苦邊。

> What is Right Effort? Right Effort has two kinds. There is Right Effort that is worldly, tied to defilements, subject to clinging, and leads to a favorable rebirth. There is also Right Effort that is noble, transcendental, free from defilements, free from clinging, and leads to the complete ending of suffering, reaching the end of suffering. What is Right Effort that is worldly, tied to defilements, subject to clinging, and leads to a favorable rebirth? It is the desire, energy, and endeavor to go beyond, with firm establishment and the capacity for sustained effort, keeping the mind collected, constant, and without rest. This is called Right Effort that is worldly, tied to defilements, subject to clinging, and leading to a favorable rebirth. What is Right Effort that is noble, transcendental, free from defilements, free from clinging, and leads to the complete ending of suffering, reaching the end of suffering? It is when a noble disciple contemplates suffering as suffering, and contemplates arising, cessation, and the path as the path. Supported by mindfulness that is free from defilements, they maintain a corresponding state of mind with desire, energy, endeavor, and vigorous striving—going beyond, establishing firmly, and sustaining effort without rest. This is called Right Effort that is noble, transcendental, free from defilements, free from clinging, and leading to the complete ending of suffering, reaching the end of suffering.

「何等為正念？正念有二種。世、俗，有漏、有取，轉向善趣；有正念，是聖、出世間，無漏、不取，正盡苦，轉向苦邊。何等為正念世、俗，有漏、有取，轉向善趣？若念、隨念、重念、憶念，不妄、不虛，是名正念世、俗，有漏、有取，正向善趣。何等為正念是聖、出世間，無漏、不取，轉向苦邊？謂聖弟子苦苦思惟，集、滅、道道思惟，無漏思惟相應，若念、隨念、重念、憶念，不妄、不虛，是名正念是聖、出世間，無漏、不取，轉向苦邊。

> What is Right Mindfulness? Right mindfulness has two kinds. There is the worldly, ordinary kind, which is tainted by defilements, subject to clinging, and leads toward favorable rebirth. There is also right mindfulness that is noble, supramundane, untainted, free from clinging, which completely ends suffering and leads to the end of suffering. What is the worldly, ordinary right mindfulness that is tainted by defilements, subject to clinging, and leads toward favorable rebirth? It is when one is mindful, recollects, repeatedly remembers, and calls to mind without error or distortion. This is called worldly, ordinary right mindfulness that is tainted by defilements, subject to clinging, and leads toward favorable rebirth. What is the noble, supramundane right mindfulness that is untainted, free from clinging, and leads to the end of suffering? It is when a noble disciple contemplates suffering as suffering, contemplates the origin, cessation, and the path as they truly are. This mindfulness is in harmony with untainted discernment—being mindful, recollecting, repeatedly remembering, and calling to mind without error or distortion. This is called noble, supramundane right mindfulness that is untainted, free from clinging, and leads to the end of suffering.

「何等為正定？正定有二種。有正定，世、俗，有漏、有取，轉向善趣；有正定，是聖、出世間，無漏、不取，正盡苦，轉向苦邊。何等為正定世、俗，有漏、有取，轉向善趣？若心住不亂、不動、攝受、寂止、三昧、一心，是名正定世、俗，有漏、有取，轉向善趣。何等為正定是聖、出世間，無漏、不取，正盡苦，轉向苦邊？謂聖弟子苦苦思惟，集、滅、道道思惟，無漏思惟相應心法住，不亂、不散、攝受、寂止、三昧、一心，是名正定是聖、出世間，無漏、不取，正盡苦，轉向苦邊。」

> What is Right Concentration? Right Concentration has two kinds. There is right concentration that is worldly, involving defilements, tied to attachment, and leads toward favorable rebirth. There is also right concentration that is noble, supramundane, free from defilements, without attachment, that rightly ends suffering and leads to the cessation of suffering. What is the right concentration that is worldly, involving defilements, tied to attachment, and leads toward favorable rebirth? When the mind is settled, undisturbed, steady, collected, calm, fully concentrated, and unified—this is called right concentration that is worldly, involving defilements, tied to attachment, and leading toward favorable rebirth. What is the right concentration that is noble, supramundane, free from defilements, without attachment, that rightly ends suffering and leads to the cessation of suffering? It is when a noble disciple contemplates suffering as suffering, contemplation on its origin, its cessation, and the path as the path. Through contemplation that is free from defilements, the mind abides in collectedness—undisturbed, unscattered, steady, calm, fully concentrated, and unified. This is called right concentration that is noble, supramundane, free from defilements, without attachment, that rightly ends suffering and leads to the cessation of suffering.

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.