---
title: "雜阿含經 · 1173"
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/cma8xii0j0yopl404hamjatnu"
---

### （一一七三）

> Chapter 1173

如是我聞：

一時，佛住拘睒彌國瞿師羅園。

> At one time, the Buddha was staying in the country of Kosambi, in the Ghositārāma Park.

爾時，世尊告諸比丘：「多聞聖弟子於一切苦法集、滅、味、患、離如實知見，見五欲猶如火坑。如是觀察五欲已，於五欲貪、欲愛、欲念、欲著不永覆心，知其欲心行處、住處，而自防閉；行處、住處逆防閉已，隨其行處、住處，世間貪、憂、惡不善法不漏其心。

> At that time, the Blessed One addressed the monks: "A noble disciple who has heard much truly understands and sees, as they really are, the arising, ceasing, gratification, danger, and escape from all phenomena of suffering. They see the five sensual pleasures as a blazing pit of fire. Having observed the five sensual pleasures in this way, greed, craving, desire, and attachment to them no longer permanently cover the mind. Knowing where the mind's cravings arise and dwell, they guard and close themselves against them. Having guarded against and closed off these arising and dwelling places, the world's greed, sorrow, and unwholesome states do not leak into their mind."

「云何名為多聞聖弟子於一切苦法集、滅、味、患、離如實知見？多聞聖弟子於此苦聖諦如實知，此苦集、此苦滅、此苦滅道跡聖諦如實知，是名多聞聖弟子於一切苦法集、滅、味、患、離如實知見。

> How does a well-learned noble disciple truly see and understand, as they really are, the arising, ceasing, satisfaction, danger, and escape from all suffering? A well-learned noble disciple truly understands, as they really are: this is the noble truth of suffering, this is the origin of suffering, this is the cessation of suffering, and this is the path leading to the cessation of suffering. This is what it means for a well-learned noble disciple to truly see and understand, as they really are, the arising, ceasing, satisfaction, danger, and escape from all suffering.

「云何多聞聖弟子見五欲如火坑，乃至世間貪、憂、惡不善法不永覆心？譬如近一聚落，邊有深坑，滿中盛火，無有烟焰。時，有士夫不愚不癡，聰明𭶑慧，樂樂厭苦，樂生惡死。彼作是念：『此有火坑，滿中盛火，我若墮中，必死無疑。』於彼生遠、思遠、欲遠。如是多聞聖弟子見五欲如火坑，乃至世間貪、憂、惡不善法不永覆心；若行處、住處逆防逆知，乃至世間貪、憂、惡不善法不漏其心。

「譬如聚落邊有㮈林，多諸棘刺，時，有士夫入於林中，有所營作。入林中已，前後左右上下盡有棘刺。爾時，士夫正念而行、正念來去、正念明目、正念端視、正念屈身。所以者何？莫令利刺傷壞身故。多聞聖弟子亦復如是，若依聚落城邑而住，晨朝著衣持鉢，入村乞食，善護其身，善執其心，正念安住、正念而行、正念明目、正念觀察。所以者何？莫令利刺傷聖法、律。

「云何利刺傷聖法、律？謂可意愛念之色，是名利刺傷聖法、律。云何是可意愛念之色傷聖法、律？謂五欲功德，眼識色生愛念，長養欲樂；耳識聲、鼻識香、舌識味、身識觸生愛念，長養欲樂，是名可愛念色傷聖法、律；是名多聞聖弟子所行處、所住處逆防逆知，乃至不令世間貪、憂、不善法以漏其心。

「或時多聞聖弟子生於正念，生惡不善覺，長養欲、長養恚、長養癡，是鈍根；多聞聖弟子雖起集滅，以欲覆心。譬如鐵丸，燒令極熱，以少水灑，尋即乾消，如是多聞聖弟子鈍根生念，尋滅如是。多聞聖弟子如是行，如是住。若王、大臣若親往詣其所，請以俸祿，語言：『男子！何用剃髮，執持瓦器，身著袈裟，家家乞食為？不如安慰服五欲樂，行施作福。』云何？比丘！多聞聖弟子，國王、大臣、諸親檀越請以俸祿，彼當還戒退減以不？」

答曰：「不也。所以者何？多聞聖弟子於一切苦法集、滅、味、患、離如實知見故，見火坑，譬五欲，乃至世間貪、憂、惡不善法不永覆心，行處、住處逆防逆知，乃至世間貪、憂、惡不善法不漏其心。若復為國王、大臣、親族請以俸祿，還戒退減，無有是處！」

佛告諸比丘：「善哉！善哉！彼多聞聖弟子其心長夜臨趣、流注、浚輸，向於遠離，向於離欲，而於涅槃，寂靜捨離，樂於涅槃；於有漏處，寂滅清涼。若為國王、長者、親族所請，還戒退減者，無有是處！餘得大苦。譬如恒河，長夜臨趣、流注、浚輸東方，多眾斷截，欲令臨趣、流注、浚輸西方，寧能得不？」

答言：「不能。世尊！所以者何？恒水長夜流注東方，欲令西流，未而可得，彼諸大眾徒辛苦耳！如是多聞聖弟子長夜臨趣、流注、浚輸，向於遠離，乃至欲令退減，無有是處，徒辛苦耳！」

佛說此經已，諸比丘聞佛所說，歡喜奉行！