---
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/cmbrp2nwe05anlg04ueaq2x3i"
---

### （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，尊者舍利弗清旦從靜室起至世尊所，頭面禮足，在一面坐。爾時，佛告舍利弗曰：「汝今諸根清淨，顏貌與人有異，汝今遊何三昧？」

> At that time, the Venerable Shariputra rose from his quiet chamber in the early morning and went to where the World-Honored One was. He bowed his head to the Buddha's feet and sat to one side. Then the Buddha said to Shariputra: "Your faculties are now serene, and your appearance is different from that of others. What concentration are you presently dwelling in?"

舍利弗白佛言：「唯然，世尊！我恒遊空三昧。」

佛告舍利弗言：「善哉！善哉！舍利弗！乃能遊於空三昧。所以然者，諸虛空三昧者最為第一，其有比丘遊虛空三昧，計無吾我、人、壽命，亦不見有眾生；亦復不見諸行本末，已不見，亦不造行本；已無行，更不受有；已無受有，不復受苦樂之報。

「舍利弗當知，我昔未成佛道，坐樹王下，便作是念：『此眾生類為不剋獲何法，流轉生死不得解脫？』時，我復作是念：『無有空三昧者，便流浪生死，不得至竟解脫。有此空三昧，但眾生未剋，使眾生起想著之念，以起世間之想，便受生死之分。若得是空三昧，亦無所願，便得無願三昧；以得無願三昧，不求死此生彼，都無想念時，彼行者復有無想三昧可得娛樂。此眾生類皆由不得三昧故，流浪生死。』觀察諸法已，便得空三昧，已得空三昧，便成阿耨多羅三藐三菩提。當我爾時，以得空三昧，七日七夜觀視道樹，目未曾眴。舍利弗，以此方便，知空三昧者，於諸三昧最為第一三昧，王三昧者，空三昧是也。是故，舍利弗！當求方便，辦空三昧。如是，舍利弗！當作是學。」

> "Shariputra, know this: before I attained Buddhahood, while sitting beneath the Bodhi tree, I had this thought: 'What is it that beings fail to obtain, causing them to wander in birth and death without liberation?' Then I thought further: 'Without the samadhi of emptiness, beings drift through the cycle of rebirth, unable to reach final liberation. This samadhi of emptiness exists, but because beings have not realized it, they give rise to clinging thoughts, conceive worldly views, and thus undergo the fate of birth and death. If one attains this samadhi of emptiness, they no longer hold any wishes, and thereby attain the samadhi of wishlessness. Having attained the samadhi of wishlessness, they no longer seek existence here or there. When all thoughts cease, the practitioner then finds joy in the samadhi of signlessness. All beings wander in birth and death simply because they have not attained these samadhis.' Having contemplated all phenomena, I then attained the samadhi of emptiness. Upon attaining it, I realized Anuttarā Samyaksaṃbodhi, complete and perfect enlightenment. At that time, having entered the samadhi of emptiness, I gazed at the Bodhi tree for seven days and seven nights without blinking. Shariputra, through this example, know that the samadhi of emptiness is the foremost of all samadhis. The king of samadhis is precisely the samadhi of emptiness. Therefore, Shariputra, make the effort to cultivate and accomplish the samadhi of emptiness. Thus, Shariputra, you should train yourselves in this way."

爾時，舍利弗聞佛所說，歡喜奉行。

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