---
title: "中部經典 · 第一九　雙想經"
description: "中部經典是南傳佛教巴利三藏中的經藏部分，由通妙法师译为中文。它成书于佛陀入灭后的第一次结集，记录了佛陀及其弟子的言行。该经典共收录152部中长篇经文，内容涵盖四圣谛、八正道、缘起法、禅修方法及伦理规范等核心教义。作为原始佛教的重要文献，中部經典系统阐述了佛陀的中道思想，是研究早期佛教教义与实践的权威典籍，在南传上座部佛教中具有崇高地位，为修行者提供了完整的指导。"
url: "https://rushiwowen.co/en/r/cmgn0i4tg1zksl404xqyh06l1"
---

### 第十九　雙想經

> Chapter 19: The Sutra on the Two Perceptions

如是我聞。——

> This is what I heard.

一時，世尊在舍衛國祇樹林給孤獨園。爾時，世尊告諸比丘言：「諸比丘！」彼等比丘應「世尊！」世尊乃說：

> Once, the World-Honored One was staying in the Jeta Grove, Anathapindika's Park, in the city of Savatthi. At that time, the World-Honored One addressed the bhikkhus, saying: "Bhikkhus!" The bhikkhus replied: "Venerable Sir!" Then the World-Honored One spoke:

「諸比丘！予先未成正覺，於菩薩時，予生如次之念：『今我自時時開始想念而住。』諸比丘！如是予其欲之想念、瞋之想念、害之想念，此為一分。其離欲之想念、無瞋之想念、無害之想念，此為第二分。諸比丘！如此，予住於不放逸、熱心、精勤而住。予欲之想念生，予以其如次了知之，即：『予此欲之想生，其是至害自、至害他、至害兩者。以滅慧、伴著煩勞，不資於涅槃者也。』諸比丘！予思：『是害自。』〔其欲念〕消失矣。諸比丘！當予思：『是害他。』〔其欲念〕消失矣。諸比丘！當予思：『是害兩者。』〔其欲想〕消失矣。諸比丘！當予思：『是滅慧、伴著煩勞、不資於涅槃者也。』〔即其欲想〕消失矣。諸比丘！如是，予隨捨反覆生起之欲想，驅逐之，其除去之。諸比丘！如是予於不放逸、熱心、精勤而住。瞋之想生起，其予如次了知，即：『予此瞋之想生。其是至害自、至害他、至害兩者。以滅慧、伴著煩勞、不資於涅槃者也。』諸比丘！當予思：『是害自』，〔其瞋想〕消失矣。諸比丘！當予思：『是害他』，〔其瞋想〕消失矣。諸比丘！當予思：『是害兩者。』〔其瞋想〕消失矣。諸比丘！當予思：『是滅慧、伴著煩勞、不資於涅槃者。』〔其瞋想〕消失矣。諸比丘！如是予隨捨反覆生起之恚想，驅逐之，以除去之。諸比丘！如是予於不放逸、熱心、精勤而住。害之想生，予如是了知，即：『予此害之想生，其至害自、至害他、至害兩者。以滅慧、伴著煩勞、不資於涅槃者也。』諸比丘！當予思：『是害自。』〔其害想〕消失矣。諸比丘！當予思：『是害他。』〔其害想〕消失矣。諸比丘！當予思：『是害兩者。』〔其害想〕消失矣。諸比丘！當予思：『是滅慧、伴著煩勞、不資於涅槃者。』〔其害想〕消失矣。諸比丘！如是予隨捨反覆生起之害想，驅逐之，以除去之。諸比丘！比丘多隨想、從隨觀、應此而心之傾向生。諸比丘！若比丘以隨想、隨觀：多作欲之想者，即捨離欲之想。多作欲之想者，彼其心即傾於欲之想。諸比丘！若比丘以隨想、隨觀：多作瞋之想者，以捨無瞋之想、多作瞋之想者，彼其心即傾於瞋之想。諸比丘！若比丘以隨想、隨觀：多作害之想者，彼即捨無害之想。多作害之想者，彼其心即傾於害之想。諸比丘！恰如雨季之最後月，於秋，穀物受稔時，牧牛者以護牛，彼以彼等之牛，從其處至此處，以鞭打之，控禦、阻止之，制御之。而此故，諸比丘！實彼牧牛者，〔若不然者〕，由其因緣或得笞刑、或縛刑、或強奪、或罵詈者也。諸比丘！如是予於不善法以見患、墮落、雜穢，於善法見遠離、功德、淨化力。

> Monks, before I attained enlightenment, while I was still a Bodhisattva, this thought arose in me: 'Now I will begin to dwell with mindfulness.' Monks, in this way, there are two kinds of thoughts: thoughts of desire, thoughts of ill-will, and thoughts of harm—this is the first kind. Thoughts free from desire, thoughts free from ill-will, and thoughts free from harm—this is the second kind. Monks, thus I dwelled with diligence, with earnestness, and with persistent effort. When a thought of desire arose, I understood it in this way: 'This thought of desire has arisen in me. It leads to harm for myself, harm for others, and harm for both. It weakens wisdom, is accompanied by distress, and does not lead to Nirvana.' Monks, when I reflected, 'This is harmful to myself,' that thought of desire faded away. When I reflected, 'This is harmful to others,' it faded away. When I reflected, 'This is harmful to both,' it faded away. When I reflected, 'This weakens wisdom, is accompanied by distress, and does not lead to Nirvana,' it faded away. Monks, in this way, I abandoned the repeatedly arising thought of desire, I drove it out, I removed it. Monks, thus I dwelled with diligence, with earnestness, and with persistent effort. When a thought of ill-will arose, I understood it in this way: 'This thought of ill-will has arisen in me. It leads to harm for myself, harm for others, and harm for both. It weakens wisdom, is accompanied by distress, and does not lead to Nirvana.' Monks, when I reflected, 'This is harmful to myself,' that thought of ill-will faded away. When I reflected, 'This is harmful to others,' it faded away. When I reflected, 'This is harmful to both,' it faded away. When I reflected, 'This weakens wisdom, is accompanied by distress, and does not lead to Nirvana,' it faded away. Monks, in this way, I abandoned the repeatedly arising thought of ill-will, I drove it out, I removed it. Monks, thus I dwelled with diligence, with earnestness, and with persistent effort. When a thought of harm arose, I understood it in this way: 'This thought of harm has arisen in me. It leads to harm for myself, harm for others, and harm for both. It weakens wisdom, is accompanied by distress, and does not lead to Nirvana.' Monks, when I reflected, 'This is harmful to myself,' that thought of harm faded away. When I reflected, 'This is harmful to others,' it faded away. When I reflected, 'This is harmful to both,' it faded away. When I reflected, 'This weakens wisdom, is accompanied by distress, and does not lead to Nirvana,' it faded away. Monks, in this way, I abandoned the repeatedly arising thought of harm, I drove it out, I removed it. Monks, a monk's mind inclines toward whatever thought he frequently pursues and contemplates. Monks, if a monk frequently pursues and contemplates thoughts of desire, he abandons thoughts free from desire. By frequently engaging in thoughts of desire, his mind inclines toward thoughts of desire. Monks, if a monk frequently pursues and contemplates thoughts of ill-will, he abandons thoughts free from ill-will. By frequently engaging in thoughts of ill-will, his mind inclines toward thoughts of ill-will. Monks, if a monk frequently pursues and contemplates thoughts of harm, he abandons thoughts free from harm. By frequently engaging in thoughts of harm, his mind inclines toward thoughts of harm. Monks, just as in the last month of the rainy season, in autumn, when the crops are ripening, a cowherd guards his cattle. He drives them from one place to another with a stick, controlling, restraining, and subduing them. For this reason, monks, that cowherd, if he did not do so, might face punishment, imprisonment, robbery, or abuse. Monks, in the same way, I saw the danger, the degradation, and the defilement in unwholesome states, and I saw the freedom, the benefit, and the purifying power in wholesome states.

諸比丘！又如是予於不放逸、熱心、精勤而住，離欲之想生，於是予如次了知之：『予此離欲之想生。其不至害自、不至害他、不至害兩者。以增廣慧、不以伴著煩勞而資於涅槃者也。諸比丘！若其一夜隨想、隨觀者，予由其因緣而不見恐怖。諸比丘！若以一晝隨想、隨觀者，予由其因緣而不見恐怖。諸比丘！若其以一晝夜隨想、隨觀者，予由其因緣而不見恐怖。但予過度隨想、隨觀者，予之身體即疲勞也。若身體疲勞者，即妨害於心也。若妨害於心者，心即遠棄等持矣！』諸比丘！如是予即於內安立心，令鎮靜，成為一心，令等持之。是故，不為令妨害予之心也。諸比丘！如是予於不放逸、熱心、精勤而住，無瞋之想生。予如次了知，即：『予此無瞋之想生。其不至害自、不至害他、不至害兩者。以增廣慧、不伴著煩勞而資於涅槃者也。諸比丘！若以一夜隨想、隨觀此者，予由其因緣不見恐怖。諸比丘！以一晝隨想、隨觀此者，予由其因緣，不見恐怖。諸比丘！若以一晝夜隨想、隨觀此者，予由其因緣，不見恐怖。但予若更過度長久隨想、隨觀者，予之身體即疲勞矣。若使身體疲勞者，即妨害於心。若妨害心者，心即遠棄等持。』諸比丘！如是予於內安立心，令鎮靜，成為一心，令等持之。是故，不為令妨害予之心。諸比丘！如是予於不放逸、熱心、精勤而住，無害之想生，以此予如次了知，即：『予此無害之想生。其不至害自、不至害他、不至害兩。以增廣慧、不伴著煩勞而資於涅槃者也。諸比丘！若以一夜隨想、隨觀此者，予由其因緣不見恐怖。諸比丘！若以一晝隨想、隨觀此者，予由其因緣不見恐怖。諸比丘！若以一晝夜隨想、隨觀此者，予由其因緣不見恐怖。但予若過度長久隨想、隨觀者，予之身體即疲勞矣。若使身體疲勞者即妨害於心。若妨害於心者，心即遠棄等持。』諸比丘！如是予於內安立心，令鎮靜，成為心一，令等持之。是故，不為令妨害予之心。諸比丘！比丘由多隨想、隨觀，應此而心之傾向生。諸比丘！若比丘多隨想、隨觀離欲之想者，捨欲之想念，以多作離欲之想念者，於彼其心即傾於離欲之想也。諸比丘！若比丘多隨想、隨觀無瞋之想者，即捨瞋之想，以作多無瞋之想者，於彼其心即傾於無瞋之想。諸比丘！若比丘多隨想、隨觀無害之想者，即捨害之想，多作無害之想者，於彼其心即傾於無害之想。諸比丘！恰如夏之最後月，一切穀類於村郊收穫時，牧牛者以護牛。彼或住於樹下，或住於露地，應念：『我有牛。』如是，諸比丘！應念：『有此等之法。』

> Monks! Furthermore, dwelling diligently, ardently, and with effort, a thought of renunciation arose in me. I understood it thus: 'This thought of renunciation has arisen in me. It does not harm myself, does not harm others, and does not harm both. It increases wisdom, is not entangled with distress, and leads to Nirvana.' Monks, if I were to dwell on and contemplate this thought for a single night, because of that cause, I would see no fear. Monks, if I were to dwell on and contemplate it for a single day, because of that cause, I would see no fear. Monks, if I were to dwell on and contemplate it for a day and a night, because of that cause, I would see no fear. However, if I were to dwell on and contemplate it excessively, my body would become fatigued. If the body is fatigued, it disturbs the mind. If the mind is disturbed, it falls away from concentration.' Monks, in this way, I steadied my mind inwardly, calmed it, unified it, and established it in concentration. Therefore, my mind was not disturbed. Monks! Dwelling diligently, ardently, and with effort, a thought of non-ill-will arose in me. I understood it thus: 'This thought of non-ill-will has arisen in me. It does not harm myself, does not harm others, and does not harm both. It increases wisdom, is not entangled with distress, and leads to Nirvana.' Monks, if I were to dwell on and contemplate this thought for a single night, because of that cause, I would see no fear. Monks, if I were to dwell on and contemplate it for a single day, because of that cause, I would see no fear. Monks, if I were to dwell on and contemplate it for a day and a night, because of that cause, I would see no fear. However, if I were to dwell on and contemplate it excessively, my body would become fatigued. If the body is fatigued, it disturbs the mind. If the mind is disturbed, it falls away from concentration.' Monks, in this way, I steadied my mind inwardly, calmed it, unified it, and established it in concentration. Therefore, my mind was not disturbed. Monks! Dwelling diligently, ardently, and with effort, a thought of harmlessness arose in me. I understood it thus: 'This thought of harmlessness has arisen in me. It does not harm myself, does not harm others, and does not harm both. It increases wisdom, is not entangled with distress, and leads to Nirvana.' Monks, if I were to dwell on and contemplate this thought for a single night, because of that cause, I would see no fear. Monks, if I were to dwell on and contemplate it for a single day, because of that cause, I would see no fear. Monks, if I were to dwell on and contemplate it for a day and a night, because of that cause, I would see no fear. However, if I were to dwell on and contemplate it excessively, my body would become fatigued. If the body is fatigued, it disturbs the mind. If the mind is disturbed, it falls away from concentration.' Monks, in this way, I steadied my mind inwardly, calmed it, unified it, and established it in concentration. Therefore, my mind was not disturbed. Monks, a monk's mind inclines toward whatever thought he frequently dwells on and contemplates. Monks, if a monk frequently dwells on and contemplates the thought of renunciation, abandons thoughts of desire, and cultivates thoughts of renunciation, his mind inclines toward the thought of renunciation. Monks, if a monk frequently dwells on and contemplates the thought of non-ill-will, abandons thoughts of ill-will, and cultivates thoughts of non-ill-will, his mind inclines toward the thought of non-ill-will. Monks, if a monk frequently dwells on and contemplates the thought of harmlessness, abandons thoughts of harm, and cultivates thoughts of harmlessness, his mind inclines toward the thought of harmlessness. Monks, just as in the last month of summer, when all the grain is harvested in the village outskirts, a cowherd guards his cattle. He dwells either at the foot of a tree or in the open, mindful: 'These are my cattle.' In the same way, monks, be mindful: 'These qualities exist.'

諸比丘！予有發勤、勇猛、精進。有確立不亂之念。有輕安不激之身。有等持一向之心。諸比丘！如是予即離欲、離不善之法、有尋、有伺，從離生喜樂以成就初禪而住。於次尋伺已息，內澄靖，心成一向，無尋、無伺，從定生喜樂以成就第二禪而住。次不染於喜，捨住，正念正智而以身正受樂，彼聖者之所謂『捨、念、樂住』成就第三禪而住。於次以捨樂、捨苦，先已滅喜憂，不苦，不樂，捨念清淨，成就第四禪而住。

> O monks! I was diligent, resolute, and energetic. My mind was steady and unwavering. My body was calm and undisturbed. My concentration was focused and one-pointed. O monks! Thus, I detached from desires and unwholesome states. With thought and reflection, born of detachment, I attained and abided in the first meditation, filled with joy and bliss. Then, with the cessation of thought and reflection, my mind became inwardly clear, unified, and one-pointed. Without thought or reflection, born of concentration, I attained and abided in the second meditation, filled with joy and bliss. Next, with the fading away of joy, I dwelt in equanimity, mindful and fully aware, experiencing bodily bliss. As the noble ones say, 'Equanimous, mindful, dwelling in bliss,' I attained and abided in the third meditation. Then, with the abandoning of both pleasure and pain, and the earlier disappearance of joy and sorrow, I entered a state beyond pleasure and pain. With purity of equanimity and mindfulness, I attained and abided in the fourth meditation.

如是心乃等持、清淨、皎潔、無穢、無垢、柔軟、堪任而以得確立不動，予心以向憶宿命智。如是予以憶念種種宿命。即：二生、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。而且予於其處有如是名、如是姓、如是種族、如是食、如是苦樂之受、如是以有命終。『於其處死，於彼處生。於彼處有如是名、如是姓、如是種族、如是食、如是苦樂之受、如是以有命終。又於彼處死、於此處生。』如是予俱其一一之相及詳細之狀況，以憶念種種宿命也。於此予於夜之初更，到達第一智。於此無智滅而智生；闇滅而明生。此實唯對不放逸、熱心、精勤而住者而顯現者也。

> When the mind is thus concentrated, purified, bright, unblemished, free from defilements, pliant, malleable, steady, and attained to imperturbability, I direct it to the knowledge of recollecting past lives. I recollect my manifold past lives—that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion: "There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I reappeared there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I reappeared here." Thus I recollect my manifold past lives in their modes and details. This was the first true knowledge I attained in the first watch of the night. Ignorance was destroyed; true knowledge arose. Darkness was destroyed; light arose—as happens in one who is diligent, ardent, and resolute.

如是心乃等持、清淨、皎潔、無穢、無垢、柔軟、堪任而得確立不動，予心以向有情生死智。即：予於清淨，以超人之天眼見有情之生死，以知各自隨其業而有卑賤、高貴，美麗、醜陋、幸福、不幸。『實此等有情是以身為惡行、以口為惡行、以意為惡行，以誹謗聖者，抱著邪見，持邪見業。彼等身壞命終而生於惡生、惡趣、墮處、地獄、又其他此等之有情，以身為善行、口為善行、意為善行，不誹謗聖者，以抱正見、持正見業。彼等身壞命終而生於善趣天界。』如是予以清淨、超人之天眼，見有情之生死，以知各自隨其業而有卑賤、高貴、美麗、醜陋、幸福、不幸。於此，予於夜之第二更到達第二智。於此無智滅而智生；闇滅而明生。此實唯對不放逸、熱心、精勤而住者而顯現者也。

> With the mind thus collected, purified, clear, unblemished, free from defilements, soft, workable, and firmly established, I directed it toward the knowledge of the passing away and rebirth of beings. With the divine eye, which is purified and surpasses the human, I saw beings passing away and being reborn, and I understood how they fare according to their actions: low and high, beautiful and ugly, fortunate and unfortunate. “Indeed, these beings engaged in misconduct by body, speech, and mind; they reviled the noble ones, held wrong views, and undertook actions based on wrong views. After death, they are reborn in a state of misery, in an unhappy destination, in the lower realms, even in hell. But other beings engaged in good conduct by body, speech, and mind; they did not revile the noble ones, held right views, and undertook actions based on right views. After death, they are reborn in a happy destination, in the heavenly world.” Thus, with the divine eye, which is purified and surpasses the human, I saw beings passing away and being reborn, and I understood how they fare according to their actions: low and high, beautiful and ugly, fortunate and unfortunate. Thus, in the second watch of the night, I attained the second knowledge. Ignorance was destroyed, knowledge arose; darkness was destroyed, light arose. This arises only for one who dwells diligent, ardent, and resolute.

如是心乃等持、清淨、皎潔、無穢、無垢、柔軟、堪任而得確立不動，予心以向漏盡智。即：予如實知『此是苦』，如實知『此是苦之集』，如實知『此是苦之滅』，如實知『此是苦滅之道』，如實知『此等是漏』，如實知『此是漏之集』，如實知『此是漏之滅』，如實知『此是漏滅之道』。予於彼如是知、如是見，由愛欲之漏心解脫；由存在之漏心解脫；由無明之漏心解脫。解脫已，『解脫』之智生。了知『生已盡、梵行已成、所作已作、更到無此存在之狀態。』諸比丘！於此，予於夜之三更到達第三智。於此處無智滅而智生，闇滅而明生。此實唯對不放逸、熱心、精勤住者而顯現者也。

> When the mind is thus collected, pure, bright, unblemished, free from defilements, pliable, workable, steady, and unshakable, I direct it to the knowledge of the destruction of the taints. I truly understand: 'This is suffering.' I truly understand: 'This is the origin of suffering.' I truly understand: 'This is the cessation of suffering.' I truly understand: 'This is the path leading to the cessation of suffering.' I truly understand: 'These are the taints.' I truly understand: 'This is the origin of the taints.' I truly understand: 'This is the cessation of the taints.' I truly understand: 'This is the path leading to the cessation of the taints.' When I knew and saw thus, my mind was liberated from the taint of sensual desire, liberated from the taint of existence, liberated from the taint of ignorance. When it was liberated, there came the knowledge: 'It is liberated.' I directly knew: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming back to any state of existence.' Monks, that was the third knowledge I attained in the last watch of the night. Ignorance was destroyed and true knowledge arose, darkness was destroyed and light arose, as happens in one who dwells diligent, ardent, and resolute.

諸比丘！譬喻森林幽谷之中，有一大深沼，於其邊住有大鹿群。因此而一人出，彼不欲為〔鹿群之〕利益，不欲饒益、不欲安穩，以塞彼〔鹿群〕平穩安全之好行道，以開惡道，以配置所馴練之牡獸及牝獸。諸比丘！如是實彼大鹿群其後遭遇災禍、不幸、損滅。諸比丘！又因此而一人出，欲為彼大鹿群之利益、欲饒益、欲安穩，開彼〔鹿群〕平穩安全所好行之道，塞惡道，以除去馴練牡獸或牝獸。諸比丘！如是實彼大鹿群其後達到增大、興隆、成滿。

> Monks! Imagine a deep marsh in a secluded forest valley, with a large herd of deer living by its edge. Then a person appears who does not wish for the welfare of the deer, who does not desire their benefit or safety. He blocks the good, safe path they used to travel, opens up a dangerous path, and sets trained male and female beasts in place. Monks! Truly, that large herd of deer will later meet with calamity, misfortune, and ruin. Monks! Then another person appears who wishes for the welfare of the deer, who desires their benefit and safety. He opens up the good, safe path they used to travel, blocks the dangerous path, and removes the trained male and female beasts. Monks! Truly, that large herd of deer will later achieve growth, prosperity, and abundance.

諸比丘！予為教其意義，以說此譬喻。其意義者，即：諸比丘！大深沼者，即是欲也。大鹿群者即是有情也。不欲利益、不欲饒益、不欲安穩之人者，即是惡魔。諸比丘！惡道者，即是八邪道，即：邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定也。馴練之牡獸者，即是歡喜貪染也。馴練之牝獸者，即是無明也。諸比丘！欲利益、欲饒益、欲安穩之人者，即是如來、應供、等正覺者。平穩安全而好行之道者，即是八支聖道。即：正見、正思惟、正語、正業、正命、正精進、正念、正定也。諸比丘！如是予開平穩安全而好行之道，塞惡道，除去馴練之牡獸、除去馴練之牝獸。諸比丘！由師欲聲聞之饒益、為慈愍依慈愍而為事者，實依予而為。諸比丘！有此等之樹下，有此等之空閑處。諸比丘！禪思勿放逸、勿後悔。實是我所教誨也。」

> Monks! I have spoken this parable to teach its meaning. The meaning is this: Monks, the great, deep swamp represents desire. The great herd of deer represents sentient beings. The person who does not wish for their benefit, their welfare, or their safety 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, and wrong concentration. The tamed male beast represents delight and lust. The tamed female beast represents ignorance. Monks, the person who wishes for their benefit, their welfare, and their safety is the Tathāgata, the Worthy One, the Fully Enlightened One. The smooth, safe, and good path to travel is the Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Monks, in this way, I have opened up the smooth, safe, and good path to travel. I have blocked the wrong path. I have removed the tamed male beast and removed the tamed female beast. Monks, what should be done by a teacher out of compassion for the welfare of his disciples, out of pity and compassion—this has indeed been done by me. Monks, there are these roots of trees, these empty places. Meditate, monks. Do not be negligent. Do not have regrets later. This is my instruction to you.

世尊如是說已。彼等比丘歡喜信受世尊之所說。

> Having heard the World-Honored One's teaching, the monks joyfully accepted and took it to heart.