---
title: "增壹阿含經 · 4"
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/cmbrp2car04e8lg04c45scifu"
---

### （四）

> (4)

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：「聖王在遠國治化，七法成就，不為怨家盜賊所擒獲。云何為七？然彼城郭極為高峻，修治齊整，是謂彼王先成就第一之法。復次，彼城門戶牢固，是謂彼城成就第二法。復次，彼城外塹極深且廣，是謂此城成就第三之法。復次，彼城內多諸穀米，倉庫盈滿，是謂彼城成就第四之法。復次，彼城饒諸薪草，是謂彼城成就第五之法。復次，彼城多諸器杖，備諸戰具，是謂彼城成就六法。復次，彼城主極聰明高才，豫知人情，可鞭則鞭，可治則治，是謂彼城成就七法，外境不能來侵。是謂，比丘！彼城國主成就此七法，外人不得嬈近。

> At that time, the World-Honored One told the monks: "When a righteous king governs a distant country, if he accomplishes seven qualities, he will not be captured by enemies or bandits. What are the seven? First, the city walls are extremely high and well-maintained—this is called the king's first accomplished quality. Second, the city gates are firm and secure—this is called the city's second accomplished quality. Third, the moat outside the city is deep and wide—this is called the city's third accomplished quality. Fourth, the city is filled with abundant grain, with storehouses completely full—this is called the city's fourth accomplished quality. Fifth, the city has plenty of firewood and grass—this is called the city's fifth accomplished quality. Sixth, the city has many weapons and various combat equipment—this is called the city's sixth accomplished quality. Seventh, the city's ruler is highly intelligent and capable, foreseeing people's intentions, punishing those who should be punished, and disciplining those who should be disciplined—this is called the city's seventh accomplished quality, so that external forces cannot invade. Thus, monks, when a city's ruler accomplishes these seven qualities, outsiders cannot harass or approach."

「此比丘亦復如是，若成就七法，弊魔波旬不得其便。云何為七？於是，比丘！戒律成就，威儀具足，犯小律尚畏，何況大者！是謂比丘成就此第一之法，弊魔不得其便，猶如彼城，高廣極峻，不可沮壞。

> "This monk is likewise. If he perfects seven qualities, the wicked Mara, the Evil One, cannot find a foothold against him. What are these seven? Here, monks: the monk is accomplished in moral discipline, complete in proper conduct, and trembles even at a minor offense—how much more at a major one! This is called the monk perfecting this first quality, so that wicked Mara cannot find a foothold against him. Just as that city is lofty and immense, towering and unbreakable."

「復次，比丘！若眼見色，不起想著，亦不興念，具足眼根，無所缺漏，而護眼根；耳聲、鼻香、舌味、身觸、意法，亦復如是，亦不起想，具足意根而無亂想，具足擁護意根，是謂比丘成就此第二法，弊魔波旬不得其便，如彼城郭，門戶牢固。

> Again, monks, when the eye sees forms, one does not give rise to thoughts or attachments, nor does one dwell on them. One maintains the eye faculty complete, without any deficiency, and guards it well. Likewise with the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and mental objects—one does not give rise to thoughts, maintains the mind faculty complete without scattered thoughts, and fully guards the mind faculty. This is called a monk accomplishing this second quality, and the evil Mara cannot find a way in, just as a city with its gates firmly secured.

「復次，比丘！多聞不忘，恒念思惟正法道教，昔所經歷皆悉備知，是謂比丘成就此第三法，弊魔波旬不得其便，如彼城郭，外塹極深且廣。

> Furthermore, monks, the noble disciple is deeply learned and never forgets what he has heard. He constantly reflects on and contemplates the true Dharma, and remembers all that he has previously studied and experienced. This is called a monk who possesses the third quality, one whom the Evil Mara cannot exploit—just as a city with a moat that is exceedingly deep and wide.

「復次，比丘！多諸方便，所有諸法，初善、中善、竟善，具足清淨，得修梵行，是謂比丘成就此第四法，如彼城郭，多諸穀米，外寇不敢來侵。

> Furthermore, monks, with many skillful means, all dharmas—good in the beginning, good in the middle, and good in the end—are fully pure and lead to the practice of the holy life. This is called a monk accomplishing this fourth quality. Just as a city with abundant grain stores is not easily invaded by outside attackers, so too is the monk who perfects this quality.

「復次，比丘！思惟四增上心之法，亦不脫漏，是謂比丘成就此第五之法，弊魔波旬不得其便，如彼城郭，多諸薪草，外人不能來觸嬈。

> Furthermore, monks, when you contemplate the four practices that elevate the mind, and do not let them slip away—this is called a monk perfecting this fifth quality, and the evil Māra cannot find a foothold. Like that city with an abundance of firewood and grass—outsiders cannot come to disturb it.

「復次，比丘！得四神足，所為無難，是謂比丘成就此第六之法，弊魔波旬不得其便，如彼城內，器杖備具。

> Further, monks, when one has attained the four bases of spiritual power, nothing becomes difficult. This is called a monk accomplishing this sixth quality, and the evil Mara cannot find an opportunity to harm him, just as weapons and armor are fully prepared within that city.

「復次，比丘！具能分別陰、入、界，亦復分別十二因緣所起之法，是謂比丘成就此七法，弊魔波旬不得其便，如彼城郭之主，聰明高才，可收則收，可捨則捨。

> "Furthermore, monks, one who can clearly discern the aggregates, the sense bases, and the elements, and also discern the arising of the twelve links of dependent origination—such a monk, possessing these seven qualities, cannot be overcome by the evil Mara, just as a wise and capable city ruler knows what to accept and what to reject.

「今此比丘亦復如是，具知分別陰、持、入諸病。若有比丘成就此七法者，弊魔波旬終不得其便。是故，諸比丘！當求方宜，分別陰、持、入及十二因緣，不失次第，便度魔界，不處其中。如是，比丘！當作是學。」

> "Just so, this monk is the same. He fully understands and discerns the five aggregates, the twelve sense spheres, and the eighteen elements—these are the afflictions. If a monk perfects these seven qualities, the evil Mara will never find an opportunity to disturb him. Therefore, monks, you should seek the proper means to discern the aggregates, sense spheres, elements, and the twelve links of dependent origination, without losing their sequence. In this way, you will transcend Mara's realm and not remain in it. Thus, monks, you should train yourselves in this way."

爾時，諸比丘聞佛所說，歡喜奉行。

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