---
title: "南傳中部經典 · 雙思經第十九"
description: "南傳中部經典是佛教巴利語三藏中《中部》的漢譯本，由芝峯法師翻譯。該經典屬於上座部佛教根本聖典，記錄了佛陀與弟子們的對話，共包含152部經，涵蓋了佛教核心教義如四聖諦、八正道、緣起法等。這些經典形成於公元前1世紀左右，是研究原始佛教思想的重要文獻。南傳中部經典在佛教中佔有重要地位，被視為佛陀教法的直接傳承，為南傳佛教國家如斯里蘭卡、泰國、緬甸等地僧眾修學的基礎經典，也是了解原始佛教教義的關鍵文本。"
url: "https://rushiwowen.co/en/r/cmawdr2lo000rl804f2t1znk6"
---

### 雙思經第十九

> The Sutra of Twofold Reflection, Chapter 19

如是我聞。一時世尊．在舍衛城祇陀林給孤獨園。爾時世尊．呼諸比丘曰．『諸比丘．』彼等比丘．應世尊曰．『世尊。』

> Thus have I heard. At one time the Blessed One was residing in the Jeta Grove, Anathapindika's Park, near Savatthi. Then the Blessed One addressed the monks, saying, "Monks." The monks replied to the Blessed One, saying, "Venerable Sir."

世尊乃宣說言．『諸比丘．我昔未得正覺為菩薩時．作如次念．「今我當住一一．為雙思惟。」諸比丘．於是我以欲思惟、瞋思惟、害思惟．將此為第一分．以離欲思惟、無瞋思惟、無害思惟．為第二分。諸比丘．我住不放逸、慇懃、精勤時．起欲思惟．我即如次而了知之．謂「我生此欲思惟。是欲思惟．害自、害他、至兩俱害。是消滅慧．與煩勞為侶．不資涅槃。」諸比丘．我覺「害自．」斯即消亡。諸比丘．我覺「害他．」斯即消亡。諸比丘．我覺「俱害．」斯即消亡。諸比丘．我覺「是消滅慧．與煩勞為侶．不資涅槃．」斯即消亡。諸比丘．我以是輾轉遣除．捨欲思惟．離欲思惟。諸比丘．我住不放逸、慇懃、精勤時．起瞋思惟．我即如次而了知之．謂「我生此瞋思惟。是瞋思惟．害自、害他．至兩俱害。是消滅慧．與煩勞為侶．不資涅槃。」諸比丘．我覺「害自．」斯即消亡。諸比丘．我覺「害他．」斯即消亡。諸比丘．我覺「俱害．」斯即消亡。諸比丘．我覺「是消滅慧．與煩勞為侶．不資涅槃．」斯即消亡。諸比丘．我以是輾轉遣除．捨瞋思惟．離瞋思惟。諸比丘．我住不放逸、慇懃、精勤時．起害思惟。我即如次而了知之．謂「我生此害思惟。是害思惟．害自、害他、至兩俱害。是消滅慧．與煩勞為侶．不資涅槃。」諸比丘．我覺「害自．」斯即消亡。諸比丘．我覺「害他．」斯即消亡。諸比丘．我覺「俱害．」斯即消亡。諸比丘．我覺「是消滅慧．與煩勞為侶．不資涅槃．」斯即消亡。諸比丘．我以是輾轉遣除．捨害思惟．離害思惟。諸比丘．若比丘．多隨所思．多隨觀察．從其相應．心生傾向。諸比丘．若比丘於欲思惟．多隨所思．多隨觀察．則捨離欲思惟．多起欲思惟．以是彼心．傾向欲思惟。諸比丘．若比丘於瞋思惟．多隨所思．多隨觀察．則捨無瞋思惟．多起瞋思惟．以是彼心．傾向瞋思惟。諸比丘．若比丘於害思惟．多隨所思．多隨觀察．則捨無害思惟．多起害思惟．於是彼心．傾向害思惟。諸比丘．譬如雨季末月．秋穀稔熟時．而牧牛者．須善護牛．彼於彼牛．隨處鞭打．控服阻止．而為制御。是故諸比丘．彼牧牛者．〔若不如是．〕緣是當得笞刑、縛刑、或強牽奪、或罵詈故。諸比丘．我亦如是．於不善法．見患、見墮落、見雜穢．於善法見遠離、見功德、見淨化力。諸比丘．我又如是．住不放逸、慇懃、精勤時．起離欲思惟．我即如次而了知之．謂「我生此離欲思惟。是離欲思惟．不害自．不害他．不至俱害。使慧增廣．不與煩勞為侶．資益涅槃。」諸比丘．若一夜於此．隨所思惟．隨所觀察．我緣是故．而見恐怖。諸比丘．若一晝於此．隨所思惟．隨所觀察．我緣是故．而見恐怖。諸比丘．若一晝夜於此．隨所思惟．隨所觀察．我緣是故．而見恐怖。復更過度長隨思惟．長隨觀察．我身疲勞。身既疲勞．心便障礙。若心障礙．是則令心．遠離等持。諸比丘．如是我使內鎮靜．令心安立．成就一心．乃得等持。是故我心．無有障礙。諸比丘．我如是住不放逸、慇懃、精勤時．起無瞋思惟．我即如次而了知之．謂「我生此無瞋思惟。是無瞋思惟．不害自、不害他、不至俱害。使慧增廣．不與煩勞為侶．資益涅槃。」諸比丘．若一夜於此．隨所思惟．隨所觀察．我緣是故．而見恐怖。諸比丘．若一晝於此．隨所思惟．隨所觀察．我緣是故．而見恐怖。諸比丘．若一晝夜於此．隨所思惟．隨所觀察．我緣是故．而見恐怖。若更過度．長隨思惟．長隨觀察．我身疲勞。身既疲勞．心便障礙。若心障礙．是則令心．遠離等持。諸比丘．如是我使內鎮靜．令心安立．成就一心．乃得等持。是故我心．無有障礙。諸比丘．我如是住不放逸、慇懃、精勤時．起無害思惟．我即如次而了知之．謂「我生此無害思惟。是無害思惟．不害自、不害他、不至俱害。使慧增廣．不與煩勞為侶．資益涅槃。」諸比丘．若一夜於此．隨所思惟．隨所觀察．我緣是故．而見恐怖。諸比丘．若一晝於此．隨所思惟．隨所觀察．我緣是故．而見恐怖。諸比丘．若一晝夜於此．隨所思惟．隨所觀察．我緣是故．而見恐怖。若更過度．長隨思惟．長隨觀察．我身疲勞。身既疲勞．心便障礙。若心障礙．是則令心．遠離等持。諸比丘．如是我使內鎮靜．令心安立．成就一心．乃得等持。是故我心．無有障礙。諸比丘．若比丘多隨所思．多隨觀察．從其相應．心生傾向。諸比丘．若比丘於離欲思惟．多隨所思．多隨觀察．常起捨欲思惟．離欲思惟故．以是彼心．傾向離欲思惟。諸比丘．若比丘於無瞋思惟．多隨所思．多隨觀察．常起捨瞋思惟．無瞋思惟故．以是彼心．傾向無瞋思惟。諸比丘．若比丘．於無害思惟．多隨所思．多隨觀察．常起捨害思惟．無害思惟故．於是彼心．傾向無害思惟。諸比丘．如夏季末月時．隨處村郊．收穫穀類．而牧牛者．宜善護牛。或在樹下．或在露地．彼當念言．「我有此牛。」諸比丘．亦如是念．「有此等法。」

> The Blessed One then spoke, saying: "Monks, before I attained enlightenment, when I was still a Bodhisattva, I thought to myself: 'Now I will dwell, examining thoughts in pairs.' Monks, I took thoughts of desire, thoughts of ill-will, and thoughts of harm as the first group. I took thoughts free from desire, thoughts free from ill-will, and thoughts free from harm as the second group. Monks, while I dwelt diligent, ardent, and resolute, a thought of desire arose. I understood it clearly: 'This thought of desire has arisen in me. This thought of desire harms myself, harms others, and harms both. It weakens wisdom, is accompanied by distress, and does not lead to Nirvana.' Monks, when I understood 'it harms myself,' it faded away. When I understood 'it harms others,' it faded away. When I understood 'it harms both,' it faded away. When I understood 'it weakens wisdom, is accompanied by distress, and does not lead to Nirvana,' it faded away. Monks, I thus repeatedly abandoned and let go of the thought of desire; I became free from the thought of desire. Monks, while I dwelt diligent, ardent, and resolute, a thought of ill-will arose. I understood it clearly: 'This thought of ill-will has arisen in me. This thought of ill-will harms myself, harms others, and harms both. It weakens wisdom, is accompanied by distress, and does not lead to Nirvana.' Monks, when I understood 'it harms myself,' it faded away. When I understood 'it harms others,' it faded away. When I understood 'it harms both,' it faded away. When I understood 'it weakens wisdom, is accompanied by distress, and does not lead to Nirvana,' it faded away. Monks, I thus repeatedly abandoned and let go of the thought of ill-will; I became free from the thought of ill-will. Monks, while I dwelt diligent, ardent, and resolute, a thought of harm arose. I understood it clearly: 'This thought of harm has arisen in me. This thought of harm harms myself, harms others, and harms both. It weakens wisdom, is accompanied by distress, and does not lead to Nirvana.' Monks, when I understood 'it harms myself,' it faded away. When I understood 'it harms others,' it faded away. When I understood 'it harms both,' it faded away. When I understood 'it weakens wisdom, is accompanied by distress, and does not lead to Nirvana,' it faded away. Monks, I thus repeatedly abandoned and let go of the thought of harm; I became free from the thought of harm. Monks, whatever a monk frequently thinks about and ponders, to that his mind will incline. Monks, if a monk frequently thinks about and ponders thoughts of desire, he abandons thoughts free from desire and frequently gives rise to thoughts of desire. Thus his mind inclines toward thoughts of desire. Monks, if a monk frequently thinks about and ponders thoughts of ill-will, he abandons thoughts free from ill-will and frequently gives rise to thoughts of ill-will. Thus his mind inclines toward thoughts of ill-will. Monks, if a monk frequently thinks about and ponders thoughts of harm, he abandons thoughts free from harm and frequently gives rise to thoughts of harm. Thus his mind inclines toward thoughts of harm. Monks, just as in the last month of the rainy season, when the autumn crops are ripe, a cowherd must carefully guard his cattle. He drives them, restrains them, checks them, and controls them here and there. For if he does not, the cowherd would face a beating, being tied up, having them taken by force, or being scolded. Monks, in the same way, I saw danger, degradation, and defilement in unwholesome states; I saw the benefit of renunciation, the reward, and the purifying power in wholesome states. Monks, while I dwelt diligent, ardent, and resolute, a thought free from desire arose. I understood it clearly: 'This thought free from desire has arisen in me. This thought free from desire does not harm myself, does not harm others, and does not harm both. It strengthens wisdom, is not accompanied by distress, and leads to Nirvana.' Monks, if I were to think about and ponder this for one night, I would see danger in it. If I were to think about and ponder this for one day, I would see danger in it. If I were to think about and ponder this for a full day and night, I would see danger in it. If I were to think about and ponder it excessively for a long time, my body would become tired. When the body is tired, the mind becomes disturbed. When the mind is disturbed, it is far from collectedness. Monks, thus I steadied my mind internally, composed it, unified it, and concentrated it. Therefore, my mind was undisturbed. Monks, while I dwelt diligent, ardent, and resolute, a thought free from ill-will arose. I understood it clearly: 'This thought free from ill-will has arisen in me. This thought free from ill-will does not harm myself, does not harm others, and does not harm both. It strengthens wisdom, is not accompanied by distress, and leads to Nirvana.' Monks, if I were to think about and ponder this for one night, I would see danger in it. If I were to think about and ponder this for one day, I would see danger in it. If I were to think about and ponder this for a full day and night, I would see danger in it. If I were to think about and ponder it excessively for a long time, my body would become tired. When the body is tired, the mind becomes disturbed. When the mind is disturbed, it is far from collectedness. Monks, thus I steadied my mind internally, composed it, unified it, and concentrated it. Therefore, my mind was undisturbed. Monks, while I dwelt diligent, ardent, and resolute, a thought free from harm arose. I understood it clearly: 'This thought free from harm has arisen in me. This thought free from harm does not harm myself, does not harm others, and does not harm both. It strengthens wisdom, is not accompanied by distress, and leads to Nirvana.' Monks, if I were to think about and ponder this for one night, I would see danger in it. If I were to think about and ponder this for one day, I would see danger in it. If I were to think about and ponder this for a full day and night, I would see danger in it. If I were to think about and ponder it excessively for a long time, my body would become tired. When the body is tired, the mind becomes disturbed. When the mind is disturbed, it is far from collectedness. Monks, thus I steadied my mind internally, composed it, unified it, and concentrated it. Therefore, my mind was undisturbed. Monks, whatever a monk frequently thinks about and ponders, to that his mind will incline. Monks, if a monk frequently thinks about and ponders thoughts free from desire, he abandons thoughts of desire and frequently gives rise to thoughts free from desire. Thus his mind inclines toward thoughts free from desire. Monks, if a monk frequently thinks about and ponders thoughts free from ill-will, he abandons thoughts of ill-will and frequently gives rise to thoughts free from ill-will. Thus his mind inclines toward thoughts free from ill-will. Monks, if a monk frequently thinks about and ponders thoughts free from harm, he abandons thoughts of harm and frequently gives rise to thoughts free from harm. Thus his mind inclines toward thoughts free from harm. Monks, just as in the last month of the hot season, when all the grain has been gathered from the village fields, a cowherd should carefully guard his cattle. Whether under a tree or in the open, he simply remembers, 'These cattle are mine.' Monks, in the same way, one should simply remember, 'These qualities are mine.'"

諸比丘．我曾具足發勤勇猛精進。曾具確立不亂之念。曾具輕安不躁之身。曾具等持一向之心。諸比丘．如是我離欲離不善法．有尋有伺．成就離生喜樂而住初禪。復次尋伺已息．於內寧靜．心成一向．無尋無伺．成就定生喜樂住第二禪。復次不染着喜而住於捨．正念正智．身正受樂．成就聖者所謂「捨、念、樂住．」住第三禪。復次捨樂捨苦．已滅喜憂．不苦不樂．成就捨念清淨．住第四禪。

> Monks, I had fully developed diligent and vigorous effort. I had established an unwavering mindfulness. I had a body that was tranquil and free from restlessness. I had a mind that was concentrated and one-pointed. Monks, in this way, I withdrew from sensual desires and unwholesome states. With thought and examination, born of withdrawal, I dwelled in the first jhāna, which is accompanied by rapture and pleasure. Furthermore, with the subsiding of thought and examination, I entered and dwelled in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and is born of concentration, accompanied by rapture and pleasure. Furthermore, with the fading away of rapture, I dwelled equanimous, mindful and clearly aware. I experienced pleasure with the body. I entered and dwelled in the third jhāna, of which the noble ones declare: 'One dwells equanimous, mindful, and in pleasure.' Furthermore, with the abandoning of pleasure and pain, and with the previous disappearance of joy and sorrow, I entered and dwelled in the fourth jhāna, which is neither painful nor pleasant and has purity of mindfulness due to equanimity.

我如是得心等持．清淨明潔．無穢無垢．柔軟堪任．堅固不動．而我以心趣向憶宿命智。於是我即憶念種種宿命。即得憶念「一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生．種種成劫、種種壞劫、種種成壞劫。我於是處．以如是名、如是姓、如是種族、如是食．如是苦樂受．如是命終。死於是處．生於彼處。於彼處以如是名、如是姓、如是種族、如是食．如是苦樂受．如是命終。又死彼處．生於此處。」如是我悉憶念其一一相狀詳及本末．種種宿命。我於初夜分逮達此第一智。於是無智滅智生．闇滅明生。然如是智．實唯住不放逸、慇懃心、精勤者．乃得現起。

> Thus I attained a mind of equanimity—pure, clear, untainted, free from defilement, soft and pliable, steadfast and unmoving. And with this mind, I turned toward the knowledge of past lives. Then I recalled various past existences. I was able to remember one life, two lives, three lives, four lives, five lives, ten lives, twenty lives, thirty lives, forty lives, fifty lives, a hundred lives, a thousand lives, a hundred thousand lives—various cycles of formation, various cycles of dissolution, various cycles of formation and dissolution. In those existences, I had such a name, such a family, such a lineage, such sustenance, such experiences of pleasure and pain, such a lifespan. Dying in that place, I was born in another. In that other place, I had such a name, such a family, such a lineage, such sustenance, such experiences of pleasure and pain, such a lifespan. Then dying there, I was born here. In this way, I recalled each and every detail, the entire course and circumstances, of my various past lives. In the first watch of the night, I attained this first knowledge. Thus ignorance was destroyed, wisdom arose; darkness was destroyed, light arose. Yet such knowledge truly arises only for one who dwells in diligence, with earnest effort and unwavering perseverance.

我如是得心等持．清淨明潔．無垢無穢．柔軟堪任．堅固不動．以心趣向有情生死智。我即以清淨超人間天眼．見有情生死。若賤、若貴、若美、若醜、若幸、不幸．知隨其業種種別故。即見「實有此等有情．身為惡行．口為惡行．意為惡行．誹謗聖者．懷著邪見．持邪見業．彼等身壞命終．生於惡生、惡趣、墮處、地獄。復有諸餘有情．身為善行．口為善行．意為善行．不謗聖者．常懷正見．持正見業．彼等身壞．命終．生於善趣天界。」我以如是清淨超人間天眼．見有情生死。貴、賤、美、醜．若幸不幸．知隨其業種種別故。我於中夜分．逮達此第二智。於是無智滅智生．闇滅明生。然如是智．實唯住不放逸、慇懃心、精勤者．乃得現起。

> Thus I attained a mind of equanimity—pure, clear, untainted, free from defilement, gentle, adaptable, steady, and unwavering—directing it toward the knowledge of the births and deaths of sentient beings. With my purified, superhuman divine eye, I saw sentient beings passing away and being reborn. I saw them as lowly or noble, beautiful or ugly, fortunate or unfortunate, and I understood that these distinctions arise from their various actions. I saw clearly: "Indeed, there are beings who engage in misconduct of body, speech, and mind, who slander the noble ones, hold wrong views, and act on those wrong views. At the breakup of the body, after death, they are reborn in a state of misery, an unhappy destination, a realm of suffering, even in hell. There are also other beings who engage in good conduct of body, speech, and mind, who do not slander the noble ones, who hold right views and act on those right views. At the breakup of the body, after death, they are reborn in a happy destination, in a heavenly world." With this purified, superhuman divine eye, I saw the births and deaths of sentient beings—their nobility and lowliness, beauty and ugliness, fortune and misfortune—and I understood that these distinctions arise from their various actions. In the middle watch of the night, I attained this second knowledge. Ignorance was destroyed, knowledge arose; darkness was destroyed, light arose. Yet such knowledge arises only for one who dwells diligent, ardent, and resolute.

我如是得心等持．清淨明潔．無穢無垢．柔軟堪任．堅固不動．以心趣向漏盡智。我即如實知「此是苦．」如實知「此是苦集．」如實知「此是苦滅．」如實知「此是苦滅道。」如實知「此是漏．」如實知「此是漏集．」如實知「此是漏滅．」如實知「此是漏滅道。」我如是知如是見故．從愛欲漏心．逮得解脫．從有漏心．逮得解脫．從無明漏心逮得解脫。既解脫已．「解脫」智生．知「生已盡．梵行已成．應作已作．更不趣有。」諸比丘．我於後夜分．逮達此第三智。於是無智滅智生．闇滅明生。然如是智．實唯住不放逸、慇懃心、精勤者．乃得現起。

> Thus I attained a mind of equanimity—pure, bright, unstained, free from defilement, pliant, capable, firm, and unshaken—and directed my mind toward the knowledge of the exhaustion of defilements. I then truly understood: "This is Suffering." I truly understood: "This is the Origin of Suffering." I truly understood: "This is the Cessation of Suffering." I truly understood: "This is the Path Leading to the Cessation of Suffering." I truly understood: "These are the Defilements." I truly understood: "This is the Origin of the Defilements." I truly understood: "This is the Cessation of the Defilements." I truly understood: "This is the Path Leading to the Cessation of the Defilements." Having understood and seen in this way, my mind was liberated from the defilement of craving, liberated from the defilement of existence, liberated from the defilement of ignorance. Once liberated, the knowledge of liberation arose: "Birth is exhausted, the holy life has been fulfilled, what had to be done has been done, there is no more coming back to any state of existence." Monks, in the last watch of the night, I attained this third knowledge. Then ignorance was destroyed and knowledge arose, darkness vanished and light appeared. Yet such knowledge only arises in one who dwells in diligence, earnestness, and persistent effort.

諸比丘．譬如森林幽谷之中．有一深大沼澤．有大鹿羣．聚住其畔。有人來此．於彼〔鹿羣．〕欲為不利．為不饒益．為不安穩故．而故閉塞．為彼〔鹿羣〕平穩安全所樂遊行之道．別闢惡道．又故置設．馴熟牡獸、或牝獸。諸比丘．以如是故．彼大鹿羣．後當遭遇種種災禍、不幸、減滅。諸比丘．復有一人來此．於彼鹿羣．欲為利益．欲為饒益．欲為安穩故．而特開闢為彼〔鹿羣〕平穩安全所樂遊行之道．閉塞惡道．驅遣馴熟牡獸、或牝獸。諸比丘．以如是故．彼大鹿羣．後當增大．興盛、成滿。

> Monks, imagine a deep, vast marsh in a secluded forest valley. A great herd of deer dwells by its edge. Then a person comes who wishes to harm that herd, to bring them no benefit, no safety. He deliberately blocks the safe, pleasant paths the deer love to travel. He opens up treacherous paths instead. And he deliberately stations tamed male or female decoy deer there. Monks, because of this, that great herd of deer will later meet with all kinds of calamity, misfortune, and decline. Monks, then another person comes who wishes to benefit that herd, to bring them welfare and safety. He deliberately opens up the safe, pleasant paths the deer love to travel. He blocks the treacherous paths. And he drives away the tamed male or female decoy deer. Monks, because of this, that great herd of deer will later increase, prosper, and flourish.

諸比丘．我為宣示教法．說此譬喻。諸比丘．深大沼澤．謂即是欲。大鹿羣者．即是有情。欲為不利．為不饒益．為不安穩之人者．即是惡魔。諸比丘．惡道者．即八邪道．謂邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定。馴熟牡獸者．即是歡喜貪染。馴熟牝獸者．即是無明。諸比丘．欲為利益．欲為饒益．欲為安穩之人者．即是如來、應供、等正覺者。平穩安全所樂遊行之道者．即八支聖道．謂正見、正思惟、正語、正業、正命、正精進、正念、正定。諸比丘．如是依我故．為開平穩安全所樂遊行之道．閉塞惡道．遣除馴熟牡獸、牝獸。諸比丘．緣師欲為饒益聲聞．為慈愍故．應依慈愍而行者．是實依我而行也。諸比丘．此諸樹下．此諸空閑處．諸比丘當修禪思．勿縱放逸．毋貽後悔．此實是我之所教誨。』

> Monks, I have taught the Dhamma by means of this simile. Monks, the deep, great marsh is sensual desire. The great herd of deer are sentient beings. The person who wishes harm, disadvantage, and danger is Māra, the Evil One. Monks, the wrong path is the eightfold wrong path: wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration. The tamed bull is delight and lust. The tamed cow is ignorance. Monks, the person who wishes benefit, advantage, and safety is the Tathāgata, the Worthy One, the Fully Enlightened One. The safe, secure, and pleasant path to travel is the Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. Monks, thus, because of me, the safe, secure, and pleasant path to travel has been opened, the wrong path has been closed off, and the tamed bull and cow have been removed. Monks, when a teacher wishes the welfare of his disciples and acts out of compassion, it is truly out of compassion that he acts. Monks, in these woods, in these empty places, you should practice meditation. Do not be negligent, lest you regret it later. This is my instruction to you.

世尊如是說。彼等比丘．聞世尊所說．歡喜信受．

> The Blessed One spoke thus. Having heard the Blessed One’s words, those monks accepted them with joy and faith.