---
title: "增壹阿含經 · 6"
description: "增壹阿含經是佛教重要经典之一，由东晋时期译经师瞿昙僧伽提婆翻译。该经属于早期佛教阿含部经典，以数字递增方式组织教义，从一到十逐层阐述佛法要义，涵盖四圣谛、八正道、因果业报等核心思想。经文内容包含佛陀开示、弟子问答及修行指导，体系完整，是研究原始佛教的重要文献。作为汉传佛教根本经典之一，增壹阿含經在佛教史上具有崇高地位，为后世禅修与教理研究提供了重要依据，对东亚佛教发展影响深远。"
url: "https://rushiwowen.co/en/r/cmbrp1xr402yflg04osqytz5f"
---

### （六）

> (6)

聞如是：

> Thus have I heard:

一時，佛在舍衛國祇樹給孤獨園。

> Once, the Buddha was staying in the Jeta Grove, in the garden of Anathapindika, near the city of Shravasti.

爾時，世尊告諸比丘：「猶如四大毒蛇極為凶暴，舉著一函中。若有人從四方來，欲令活、不求死，欲求樂、不求苦，不愚不闇，心意不亂，無所繫屬。

「是時，若王、若王大臣喚此人而告之曰：『今有四大毒蛇極為兇暴，汝今當隨時將養沐浴令淨，隨時飲食無令使乏，今正是時，可往施行。』是時，彼人心懷恐懼，不敢直前，便捨，馳走莫知所湊深。復重告彼人作是語：『今使五人皆持刀劍而隨汝後，其有獲汝者，當斷其命，不足稽遲。』

> At that time, if a king or a high minister of the king summoned this person and said to him: "Now there are four great venomous snakes, extremely fierce and violent. You must now care for them at all times, bathe them to keep them clean, feed them at all times so they do not go hungry. Now is the time—go and carry out this duty." At that moment, that person was filled with fear in his heart, not daring to advance straight ahead, so he abandoned the task and fled, not knowing where to find refuge. Again, they told that person these words: "Now let five men, all bearing swords, follow behind you. If any of them catches you, they will take your life—do not delay or hesitate."

「是時，彼人畏四大毒蛇，復畏五人捉持刀劍者，馳走東西，不知如何？復告彼人曰：『今復使六怨家使隨汝後，其有得者當斷其命；欲所為者可時辦之。』是時，彼人畏四大毒蛇，復畏五人持刀杖者，復畏六怨家，便馳走東西，彼人若見空墟之中，欲入中藏。若值空舍，若破牆間無堅牢處，若見空器，盡無所有，若復有人與此人親友，欲令免濟，便告之曰：『此間空閑之處多諸賊寇，欲所為者今可隨意。』

> At that time, the man feared the four giant venomous snakes, and also feared the five men who wielded swords and blades. He ran desperately in all directions, not knowing what to do. Then someone said to him, "Now six enemies are sent to follow behind you; whoever catches you will take your life. Whatever you wish to do, you should do it at once." At that moment, the man, terrified of the four giant venomous snakes, frightened of the five men with swords and staffs, and fearful of the six enemies, ran frantically in every direction. If he saw a deserted space, he would try to hide himself inside; if he came across an empty house, or a cracked wall with no solid place, or an empty vessel with nothing at all inside—then, if someone who was a friend or relative of this man wanted to rescue him, he would say to him, "This place, these empty spots, are filled with many bandits and thieves. Whatever you wish to do, you may do as you please now."

「是時，彼人復畏四大毒蛇，復畏五人持刀杖者，復畏六怨家，復畏空墟村中，便馳走東西。彼人前行，若見大水極深且廣，亦無人民及橋梁可度得至彼岸，然復彼人所立之處多諸惡賊。是時，彼人作是思惟：『此水極為深廣，饒諸賊寇，當云何得度彼岸？我今可集聚材木草蘘作栰，依此栰從此岸得至彼岸。』是時，彼人便集薪草作栰已，即得至彼岸，志不移動。

> At that time, the man also feared the four great venomous snakes, feared the five people bearing swords and staffs, feared the six enemies, and feared the desolate village ahead, so he fled frantically in all directions. As he pressed on, he saw a vast expanse of water, extremely deep and wide, with no people or bridge to cross to the other shore. Yet the place where he stood was teeming with vicious bandits. At that moment, the man thought to himself: "This water is immensely deep and wide, and it abounds with bandits—how can I cross to the other shore? I could gather timber and reeds to fashion a raft, and by means of this raft, I might reach the other shore." With that, he collected firewood and grass to build the raft, and upon completing it, he crossed over to the other shore, his resolve unshaken.

「諸比丘當知，我今作喻，當念解之。說此義時，為有何義？言四毒蛇者，即四大是也。云何為四大？所謂地種、水種、火種、風種，是謂四大。五人持刀劍者，此是五盛陰也。云何為五？所謂色陰、痛陰、想陰、行陰、識陰是也。六怨家者，欲愛是也。空村者，內六入是也。云何為六？所謂六入者，眼入、耳入、鼻入、口入、身入、意入。

> Monks, you should know that I will now give a parable for you to contemplate and understand. What is the meaning of this teaching? The four venomous snakes represent the four great elements. What are the four? They are the earth element, water element, fire element, and wind element—these are the four great elements. The five men carrying swords represent the five aggregates of clinging. What are the five? They are the form aggregate, feeling aggregate, perception aggregate, mental formations aggregate, and consciousness aggregate. The six enemies represent desire and craving. The empty village represents the six internal sense bases. What are the six? The six sense bases are the eye base, ear base, nose base, mouth base, body base, and mind base.

「若有智慧者而觀眼時，盡空無所有，亦不牢固；若復觀耳、鼻、口、身、意時，盡空無所有，皆虛、皆寂，亦不牢固。云水者，四流是也。云何為四？所謂欲流、有流、無明流、見流。大栰者，賢聖八品道是也。云何為八？正見、正治、正語、正方便、正業、正命、正念、正定，是謂賢聖八品道也。水中求度者，善權方便精進之力也。此岸者，身邪也；彼岸者，滅身邪也。此岸者，阿闍世國界也：彼岸者，毘沙王國界也。此岸者，波旬國界也；彼岸者，如來之境界也。」

> When a person of wisdom observes the eye, they see that it is completely empty, without any substance, and not solid or lasting. In the same way, when they observe the ear, nose, mouth, body, and mind, they see that they too are completely empty, without substance—all illusory, all still, and not solid or lasting. The flowing waters are the four currents. What are the four? They are the current of desire, the current of existence, the current of ignorance, and the current of views. The great raft is the Noble Eightfold Path of the sages. What are the eight? Right View, Right Intention, Right Speech, Right Effort, Right Action, Right Livelihood, Right Mindfulness, and Right Concentration—these are the Noble Eightfold Path of the sages. Crossing over in the water is the power of skillful means and diligent effort. This shore is the belief in a self; the far shore is the elimination of the belief in a self. This shore is the realm of King Ajātasattu; the far shore is the realm of King Vessavaṇa. This shore is the realm of Māra; the far shore is the realm of the Tathāgata.

是時，諸比丘聞佛所說，歡喜奉行。

> At that time, the monks, hearing what the Buddha had taught, rejoiced and faithfully put it into practice.