0099_010雜阿含經卷第十

雜阿含經卷第十

　　　　宋天竺三藏求那跋陀羅譯

　　　（二五六）　如是我聞。　一時。佛住王舍城迦蘭陀

竹園。爾時。尊者舍利弗．尊者摩訶拘絺羅在

耆闍崛山。　時。尊者拘絺羅晡時從禪起。詣尊

者舍利弗所。共相問訊。種種相娛悅已。卻

坐一面。　時。尊者摩訶拘絺羅語舍利弗言。

欲有所問。寧有閑暇為我說不。　舍利弗言。

隨仁所問。知者當說。　摩訶拘絺羅問舍利弗

言。所謂無明。云何是無明。誰有此無明。　舍

利弗答言。無明者謂不知。不知者是無明。　何

所不知。　謂色無常。色無常如實不知。色磨滅

法。色磨滅法如實不知。色生滅法。色生滅法

如實不知。受．想．行．識。受．想．行．識無常如實不

知。識磨滅法。識磨滅法如實不知。識生滅法。

識生滅法如實不知。摩訶拘絺羅。於此五

受陰如實不知．不見．無無間等．愚．闇．不明。

是名無明。成就此者。名有無明。　又問。舍

利弗。所謂明者。云何為明。誰有此明。　舍

利弗言。摩訶拘絺羅。所謂明者是知。知者

是名為明。　又問。何所知。　謂知色無常。知

色無常如實知。色磨滅法。色磨滅法如實

知。色生滅法。色生滅法如實知。受．想．行．識。

受．想．行．識無常如實知。識磨滅法。識磨滅法

如實知。識生滅法。識生滅法如實知。拘絺羅。

於此五受陰如實知．見．明．覺．慧．無間等。是

名為明。成就此法者。是名有明。　是二正

士各聞所說。展轉隨喜。從坐而起。各還本

處。

　　　（二五七）　如是我聞。　一時。佛住王舍城迦蘭陀

竹園。時。尊者舍利弗．尊者摩訶拘絺羅在

耆闍崛山。　時。摩訶拘絺羅晡時從禪起。詣

尊者舍利弗所。共相問訊。種種相娛悅已。

卻坐一面。　時。尊者摩訶拘絺羅語舍利弗

言。欲有所問。寧有少暇為我說不。　舍利

弗言。仁者且問。知者當說。　摩訶拘絺羅問

舍利弗言。所謂無明。復云何為無明。誰有

此無明。　舍利弗答言。無明者謂不知。不知者

是無明。　何所不知。　謂色不如實知。色集．色滅．

色滅道跡不如實知。受．想．行．識不如實

知。識集．識滅．識滅道跡不如實知。摩訶

拘絺羅。於此五受陰不如實知．不知．不見．

不無間等．愚．闇．不明。是名無明。成就此

者。名有無明。　又問舍利弗。云何為明。誰

有此明。　舍利弗言。所謂明者是知。知者是

明。　又問。何所知。　舍利弗言。色如實知。色集．

色滅．色滅道跡如實知。受．想．行．識如實知。

識集．識滅．識滅道跡如實知。拘絺羅。於此五

受陰如實知．見．明．覺．慧．無間等。是名為明。

成就此法者。是名有明。　是二正士各聞所

說。展轉隨喜。從坐而起。各還本處。

　　　（二五八）　如是我聞。　一時。佛住王舍城迦蘭陀

竹園。爾時。尊者舍利弗．尊者摩訶拘絺羅

在耆闍崛山。　時。摩訶拘絺羅晡時從禪起。

詣舍利弗所。共相問訊。相娛悅已。卻坐一

面。　時。摩訶拘絺羅語舍利弗。欲有所問。仁

者寧有閑暇見答以不。　舍利弗言。仁者且

問。知者當答。　時。摩訶拘絺羅語舍利弗言。

所謂無明。無明者為何謂耶。誰有此無明。

舍利弗言。不知。是無明。　不知何等。　謂色不

如實知。色集．色滅．色味．色患．色離不如實知。

受．想．行．識。識集．識滅．識味．識患．識離不如實

知。摩訶拘絺羅。於此五受陰不如實知．不

如實見．不無間等．若闇．若愚。是名無明。

成就此法者。名有無明。又問。明者。云何為

明。誰有此明。　舍利弗言。知者是明。　為何所

知。　舍利弗言。色如實知。色集．色滅．色味．色患．

色離如實知。如是受．想．行．識如實知。識

集．識滅．識味．識患．識離如實知。摩訶拘絺羅。

於此五受陰如實知．如實見．明．覺．慧．無間

等。是名為明。成就此者。名為有明。　時。二

正士各聞所說。歡喜而去。

　　　（二五九）　如是我聞。　一時。佛住王舍城迦蘭陀

竹園。爾時。尊者舍利弗共摩訶拘絺羅在

耆闍崛山。　摩訶拘絺羅晡時從禪起。詣舍

利弗所。共相問訊。相娛悅已。卻坐一面。　時。

摩訶拘絺羅語舍利弗。欲有所問。仁者寧

有閑暇見答以不。　舍利弗言。仁者且問。

知者當答。　時。摩訶拘絺羅問舍利弗言。若

比丘未得無間等法。欲求無間等法。云何

方便求。思惟何等法。　舍利弗言。若比丘未

得無間等法。欲求無間等法。精勤思惟。五

受陰為病．為癰．為刺．為殺．無常．苦．空．非我。

所以者何。是所應處故。若比丘於此五受

陰精勤思惟。得須陀洹果證。　又問。舍利弗。

得須陀洹果證已。欲得斯陀含果證者。當

思惟何等法。　舍利弗言。拘絺羅。已得須陀

洹果證已。欲得斯陀含果證者。亦當精

勤思惟。此五受陰法為病．為癰．為刺．為殺．

無常．苦．空．非我。所以者何。是所應處故。若比

丘於此五受陰精勤思惟。得斯陀含果

證。　摩訶拘絺羅又問舍利弗言。得斯陀含

果證已。欲得阿那含果證者。當思惟何等

法。　舍利弗言。拘絺羅。得斯陀含果證已。欲

得阿那含果證者。當復精勤思惟。此五受

陰法為病．為癰．為刺．為殺．無常．苦．空．非我。

所以者何。是所應處故。若比丘於此五受

陰精勤思惟。得阿那含果證。摩訶拘絺羅又問

舍利弗言。得阿那含果證已。欲得阿羅漢果證

者。當思惟何等法。舍利弗言。拘絺羅。得阿

那含果證已。欲得阿羅

漢果證者。當復精勤思惟。此五受陰法為

病．為癰．為刺．為殺．無常．苦．空．非我。所以者

何。是所應處故。若比丘於此五受陰法

精勤思惟。得阿羅漢果證。　摩訶拘絺羅又問

舍利弗。得阿羅漢果證已。復思惟何等法。

舍利弗言。摩訶拘絺羅。阿羅漢亦復思惟。

此五受陰法為病．為癰．為刺．為殺．無常．苦．

空．非我。所以者何。為得未得故。證未證

故。見法樂住故。　時。二正士各聞所說。歡喜而

去。

　　　（二六○）　如是我聞。　一時。佛住舍衛國祇樹給

孤獨園。　爾時。尊者舍利弗詣尊者阿難所。共

相問訊已。卻坐一面。　時。尊者舍利弗問尊

者阿難言。欲有所問。仁者寧有閑暇見答

以不。　阿難言。仁者且問。知者當答。　舍利弗

言。阿難。所謂滅者。云何為滅。誰有此滅。

阿難言。舍利弗。五受陰是本行所作．本所

思願。是無常．滅法。彼法滅故。是名為滅。

云何為五。所謂色受陰是本行所作．本所思

願。是無常．滅法。彼法滅故。是名為滅。如是

受．想．行．識。是本行所作．本所思願。是無常．滅

法。彼法滅故。是名為滅。　舍利弗言。如是。如

是。阿難。如汝所說。此五受陰是本行所

作．本所思願。是無常．滅法。彼法滅故。是名

為滅。云何為五。所謂色受陰是本行所作．

本所思願。是無常．滅法。彼法滅故。是名為

滅。如是受．想．行．識。是本行所作．本所思願。

是無常．滅法。彼法滅故。是名為滅。阿難。此

五受陰。若非本行所作．本所思願者。云何可

滅。阿難。以五受陰是本行所作．本所思願。

是無常．滅法。彼法滅故。是名為滅。　時。二正

士各聞所說。歡喜而去。

　　　（二六一）　如是我聞。　一時。尊者

阿難住拘睒彌國

瞿師羅園。　時。尊者阿難告諸比丘。尊者富

留那彌多羅尼子年少初出家時。常說深法。

作如是言。阿難。生法計是我。非不生。阿

難。云何於生法計是我。非不生。色生。生

是我。非不生。受．想．行．識生。生是我。非

不生。譬如士夫手執明鏡及淨水鏡。自見

面生。生故見。非不生。是故。阿難。色生。生故

計是我。非不生。如是受．想．行．識生。生故計

是我。非不生。云何。阿難。色是常耶。為無常

耶。答曰。無常。　又問。無常者。是苦耶。答曰。

是苦。又問。若無常．苦者。是變易法。聖弟

子於中復計我．異我．相在不。答曰。不也。如

是受．想．行．識為是常耶。為無常耶。答曰。

無常。若無常。是苦耶。答曰。是苦。　又問。若無

常．苦者。是變易法。多聞聖弟子於中寧復

計我．異我．相在不。答曰。不也。　阿難。是故。色

若過去．若未來．若現在。若內．若外。若麤．若細。

若好．若醜。若遠．若近。彼一切非我．不異我．

不相在。如是受．想．行．識。若過去．若未來．若

現在。若內．若外。若麤．若細。若好．若醜。若遠．若

近。彼一切非我．不異我．不相在如實知。如

實觀察不。如是觀者。聖弟子於色生厭．

離欲．解脫。我生已盡。梵行已立。所作已作。

自知不受後有。如是受．想．行．識。生厭．離

欲．解脫。我生已盡。梵行已立。所作已作。自

知不受後有。　諸比丘當知。彼尊者於我

有大饒益。我從彼尊者所聞法已。遠塵離

垢。得法眼淨。我從是來。常以此法為四眾

說。非餘外道．沙門．婆羅門出家者說。

　　　（二六二）　如是我聞。　一時。有眾多上座比丘住

波羅奈國仙人住處鹿野苑中。佛般泥洹未

久。　時。長老闡陀晨朝著衣持缽。入波羅奈

城乞食。食已。還攝衣缽。洗足已。持戶鉤。從

林至林。從房至房。從經行處至經行處。

處處請諸比丘言。當教授我。為我說法。

令我知法．見法。我當如法知．如法觀。　時。諸

比丘語闡陀言。色無常。受．想．行．識無常。

一切行無常。一切法無我。涅槃寂滅。　闡陀

語諸比丘言。我已知色無常。受．想．行．識無

常。一切行無常。一切法無我。涅槃寂滅。　闡

陀復言。然我不喜聞。一切諸行空寂．不可得．

愛盡．離欲．涅槃。此中云何有我。而言如是

知．如是見是名見法。第二．第三亦如是說。

闡陀復言。是中誰復有力堪能為我說法。

令我知法．見法。復作是念。尊者阿難今在

拘睒彌國瞿師羅園。曾供養親覲世尊。佛

所讚歎。諸梵行者皆悉識知。彼必堪能

為我說法。令我知法．見法。　時。闡陀過此夜

已。晨朝著衣持缽。入波羅奈城乞食。食

已。還攝舉臥具。攝臥具已。持衣缽詣拘睒

彌國。漸漸遊行到拘睒彌國。攝舉衣缽。洗

足已。詣尊者阿難所。共相問訊已。卻坐一

面。　時。闡陀語尊者阿難言。一時。諸上座比

丘住波羅奈國仙人住處鹿野苑中。時。我

晨朝著衣持缽入波羅奈城乞食。食已。還

攝衣缽。洗足已。持戶鉤。從林至林。從房

至房。從經行處至經行處。處處見諸比丘。

而請之言。當教授我。為我說法。令我知法．

見法。時。諸比丘為我說法言。色無常。受．想．

行．識無常。一切行無常。一切法無我。涅槃

寂滅。我爾時語諸比丘言。我已知色無常。

受．想．行．識無常。一切行無常。一切法無我。涅

槃寂滅。然我不喜聞。一切諸行空寂．不可

得．愛盡．離欲．涅槃。此中云何有我。而言如是

知．如是見是名見法。我爾時作是念。是中

誰復有力堪能為我說法。令我知法．見法。

我時復作是念。尊者阿難今在拘睒彌國瞿

師羅園。曾供養親覲世尊。佛所讚歎。諸梵

行者皆悉知識。彼必堪能為我說法。令我

知法．見法。善哉。尊者阿難今當為我說法。

令我知法．見法。　時。尊者阿難語闡陀言。善

哉。闡陀。我意大喜。我慶仁者能於梵行人

前。無所覆藏。破虛偽刺。闡陀。愚癡凡夫

所不能解色無常。受．想．行．識無常。一切諸

行無常。一切法無我。涅槃寂滅。汝今堪受

勝妙法。汝今諦聽。當為汝說。　時。闡陀作是

念。我今歡喜得勝妙心．得踊悅心。我今堪

能受勝妙法。　爾時。阿難語闡陀言。我親從

佛聞。教摩訶迦旃延言。世人顛倒依於二

邊。若有．若無。世人取諸境界。心便計著。迦

旃延。若不受．不取．不住．不計於我。此苦生時

生．滅時滅。迦旃延。於此不疑．不惑．不由

於他而能自知。是名正見。如來所說。所以

者何。迦旃延。如實正觀世間集者。則不生

世間無見。如實正觀世間滅。則不生世間有

見。迦旃延。如來離於二邊。說於中道。所謂

此有故彼有。此生故彼生。謂緣無明有行。

乃至生．老．病．死．憂．悲．惱．苦集。所謂此無故彼

無。此滅故彼滅。謂無明滅則行滅。乃至生．

老．病．死．憂．悲．惱．苦滅。　尊者阿難說是法時。

闡陀比丘遠塵離垢。得法眼淨。爾時。闡陀

比丘見法．得法．知法．起法。超越狐疑。不

由於他。於大師教法。得無所畏。恭敬合掌

白尊者阿難言。正應如是。如是智慧梵行。

善知識教授教誡說法。我今從尊者阿難所。

聞如是法。於一切行皆空．皆悉寂．不可

得．愛盡．離欲．滅盡．涅槃。心樂正住解脫。不

復轉還。不復見我。唯見正法。　時。阿難語

闡陀言。汝今得大善利。於甚深佛法中。得

聖慧眼。　時。二正士展轉隨喜。從坐而起。各

還本處。

　輸屢那三種　　無明亦有三

　無間等及滅　　富留那．闡陀

　　　（二六三）　如是我聞。　一時。佛住拘留國雜色牧

牛聚落。　爾時。佛告諸比丘。我以知見故。得

諸漏盡。非不知見。云何以知見故。得諸漏

盡。非不知見。謂此色．此色集．此色滅。此受．想．

行．識。此識集．此識滅。不修方便隨順成就。

而用心求。令我諸漏盡。心得解脫。當知彼

比丘終不能得漏盡解脫。所以者何。不修

習故。不修習何等。謂不修習念處．正勤．

如意足．根．力．覺．道。譬如伏雞。生子眾多。不

能隨時蔭餾。消息冷暖。而欲令子以觜．以

爪啄卵自生。安隱出。當知彼子無有自

力。堪能方便以觜．以爪安隱出。所以者

何。以彼雞母不能隨時蔭餾。冷暖長養

子故。　如是。比丘不勤修習隨順成就。而

欲令得漏盡解脫。無有是處。所以者何。

不修習故。不修何等。謂不修念處．正勤．

如意足．根．力．覺．道。若比丘修習隨順成就者。

雖不欲令漏盡解脫。而彼比丘自然漏盡。

心得解脫。所以者何。以修習故。何所修習。

謂修念處．正勤．如意足．根．力．覺．道。如彼伏雞

善養其子。隨時蔭餾。冷暖得所。正復不

欲令子方便自啄卵出。然其諸子自能方便

安隱出。所以者何。以彼伏雞隨時蔭餾。冷

暖得所故。　如是。比丘善修方便。正復不

欲漏盡解脫。而彼比丘自然漏盡。心得解

脫。所以者何。以勤修習故。何所修習。謂

修念處．正勤．如意足．根．力．覺．道。譬如巧師．巧

師弟子。手執斧柯。捉之不已。漸漸微盡手

指處現。然彼不覺斧柯微盡而盡處現。　如

是。比丘精勤修習隨順成就。不自知見今

日爾所漏盡。明日爾所漏盡。然彼比丘知

有漏盡。所以者何。以修習故。何所修習。

謂修習念處．正勤．如意足．根．力．覺．道。譬如大

舶。在於海邊。經夏六月。風飄日暴。藤綴漸

斷。　如是。比丘精勤修習隨順成就。一切

結縛．使．煩惱．纏。漸得解脫。所以者何。善修習

故。何所修習。謂修習念處．正勤．如意足．根．

力．覺．道。　說是法時。六十比丘不起諸漏。

心得解脫。　佛說此經已。諸比丘聞佛所說。

歡喜奉行。

　　　（二六四）　如是我聞。　一時。佛住舍衛國祇樹給

孤獨園。　爾時。有異比丘於禪中思惟。作是

念。頗有色常．恒．不變易．正住耶。如是受．想．

行．識。常．恒．不變易．正住耶。　是比丘晡時從禪

起。往詣佛所。頭面禮足。卻住一面。白佛

言。世尊。我於禪中思惟。作是念。頗有

色常．恒．不變易．正住耶。如是受．想．行

．識。常．恒．

不變易．正住耶。今日世尊。頗有色常．恒．不

變易．正住耶。頗有受．想．行．識。常．恒．不變易．正

住耶。　爾時。世尊手執小土摶。告彼比丘言。

汝見我手中土摶不。　比丘白佛。已見。世尊。

比丘。如是。少土。我不可得。若我可得者。則

是常．恒．不變易．正住法。　佛告比丘。我自憶宿

命。長夜修福。得諸勝妙可愛果報之事。曾

於七年中。修習慈心。經七劫成壞。不還此

世。七劫壞時生光音天。七劫成時還生梵

世。空宮殿中作大梵王。無勝．無上。領千

世界。從是已後。復三十六反。作天帝釋。復

百千反。作轉輪聖王。領四天下。正法治化。

七寶具足。所謂輪寶．象寶．馬寶．摩尼寶．玉女

寶．主藏臣寶．主兵臣寶。千子具足。皆悉勇健。

於四海內。其地平正。無諸毒刺。不威．不迫。

以法調伏。　灌頂王法有八萬四千龍象。

皆以眾寶莊嚴而挍飾之。寶網覆上。建

立寶幢。布薩象王最為導首。朝．晡二時自

會殿前。我時念言。是大群象。日日再反

往來。蹈殺眾生無數。願令四萬二千象百

年一來。即如所願。八萬四千象中。四萬二

千象百年一至。　灌頂王法復有八萬四千

匹馬。亦以純金為諸乘具。金網覆上。婆

羅馬王為其導首。　灌頂王法有八萬四千四

種寶車。所謂金車．銀車．琉璃車．頗梨車。師子．

虎．豹皮．雜色欽婆羅以為覆襯。跋求毗闍

耶難提音聲之車為其導首。　灌頂王法領

八萬四千城。安隱豐樂。人民熾盛。拘舍婆

提城而為上首。　灌頂王法有八萬四千四種

宮殿。所謂金．銀．琉璃．頗梨．摩尼琉璃。由訶而

為上首。　比丘。灌頂王法有八萬四千四種寶

床。所謂金．銀．琉璃．頗梨。種種繒褥．氍氀．毾。

迦陵伽臥具以敷其上。安置丹枕。　復次。比

丘。灌頂王法復有八萬四千四種衣服。所謂

迦尸細衣．芻摩衣．頭鳩羅衣．拘沾婆

衣。　復次。比丘。灌頂王法有八萬四千玉女。

所謂剎利女．似剎利女。況復餘女。　復次。比丘。

灌頂王法有八萬四千飲食。眾味具足。比

丘。八萬四千玉女中。唯以一人以為給侍。

八萬四千寶衣。唯著一衣。八萬四千寶床。唯

臥一床。八萬四千宮殿。唯處一殿。八萬四

千城。唯居一城。名拘舍婆提。八萬四千寶

車。唯乘一車。名毘闍耶難提瞿沙。出城遊

觀。八萬四千寶馬。唯乘一馬。名婆羅訶。毛

尾紺色。八萬四千龍象。唯乘一象。名布

薩陀。出城遊觀。　比丘。此是何等業報。得如

是威德自在耶。此是三種業報。云何為三。

一者布施。二者調伏。三者修道。比丘當知。

凡夫染習五欲。無有厭足。聖人智慧成滿。

而常知足。比丘。一切諸行。過去盡滅．過去

變易。彼自然眾具及以名稱。皆悉磨滅。是故。

比丘。永息諸行。厭離．斷欲．解脫。比丘。色為

常。無常。　比丘白佛言。無常。世尊。　若無常

者。是苦耶。　比丘白佛言。是苦。世尊。　比

丘。若無常．苦。是變易法。聖弟子寧復於中

計我．異我．相在不。　比丘白佛。不也。世尊。

如是受．想．行．識。為常．為無常。　比丘白佛言。

無常。世尊。　若無常者。是苦耶。　比丘白佛言。

是苦。世尊。　比丘。若無常．苦。是變易法。聖弟

子寧復於中計我．異我．相在不。　比丘白佛。

不也。世尊。　佛告比丘。諸所有色。若過去．若

未來．若現在。若內．若外。若麤．若細。若好．若

醜。若遠．若近。彼一切非我．不異我．不相在。

如是受．想．行．識。若過去．若未來。若現在。若內．

若外。若麤．若細。若好．若醜。若遠．若近。彼一

切非我．不異我．不相在。比丘。於色當生

厭離．厭．離欲．解脫。如是於受．想．行．識。當生

厭．離欲．解脫。解脫知見。我生已盡。梵行已

立。所作已作。自知不受後有。　時。彼比丘聞

佛所說。踊躍歡喜。作禮而去。常念土摶譬

教授。獨一靜處。精勤思惟。不放逸住。不放

逸住已。所以善男子剃除鬚髮。正信．非家．

出家學道。為究竟無上梵行。見法自知身作

證。我生已盡。梵行已立。所作已作。自知

不受後有。　時。彼尊者亦自知法。心得解

脫。成阿羅漢。

　　　（二六五）　如是我聞。　一時。佛住阿毘陀處恒河

側。　爾時。世尊告諸比丘。譬如恒河大水暴

起。隨流聚沫。明目士夫諦觀分別。諦觀分別

時。無所有．無牢．無實．無有堅固。所以者何。

彼聚沫中無堅實故。如是諸所有色。若過

去．若未來．若現在。若內．若外。若麤．若細。若好．

若醜。若遠．若近。比丘。諦觀思惟分別。無所有．

無牢．無實．無有堅固。如病．如癰．如刺．如殺。

無常．苦．空．非我。所以者何。色無堅實故。　諸比

丘。譬如大雨水泡。一起一滅。明目士夫諦觀

思惟分別。諦觀思惟分別時。無所有．無牢．無

實．無有堅固。所以者何。以彼水泡無堅實

故。如是。比丘。諸所有受。若過去．若未來．若

現在。若內．若外。若麤．若細。若好．若醜。若遠．若

近。比丘。諦觀思惟分別。諦觀思惟分別時。無

所有．無牢．無實．無有堅固。如病．如癰．如刺．

如殺。無常．苦．空．非我。所以者何。以受無堅

實故。　諸比丘。譬如春末夏初。無雲．無雨。日

盛中時。野馬流動。明目士夫諦觀思惟分

別。諦觀思惟分別時。無所有。無牢．無實．無有

堅固。所以者何。以彼野馬無堅實故。如是。

比丘。諸所有想。若過去．若未來．若現在。若內．

若外。若麤．若細。若好．若醜。若遠．若近。比丘。

諦觀思惟分別。諦觀思惟分別時。無所有．無

牢．無實．無有堅固。如病．如癰．如刺．如殺。無

常．苦．空．非我。所以者何。以想無堅實故。　諸

比丘。譬如明目士夫求堅固材。執持利斧。

入於山林。見大芭蕉樹。傭直長大。即伐其

根。斬截其峰。葉葉次剝。都無堅實。諦觀思

惟分別。諦觀思惟分別時。無所有．無牢．無實．

無有堅固。所以者何。以彼芭蕉無堅實故。

如是。比丘。諸所有行。若過去．若未來．若現在。

若內．若外。若麤．若細。若好．若醜。若遠．若近。

比丘。諦觀思惟分別。諦觀思惟分別時。無所

有．無牢．無實．無有堅固。如病．如癰．如刺．如

殺。無常．苦．空．非我。所以者何。以彼諸行無

堅實故。　諸比丘。譬如幻師．若幻師弟子。於

四衢道頭。幻作象兵．馬兵．車兵．步兵。有智

明目士夫諦觀思惟分別。諦觀思惟分別時。

無所有．無牢．無實．無有堅固。所以者何。以

彼幻無堅實故。如是。比丘。諸所有識。若過

去．若未來．若現在。若內．若外。若麤．若細。若好．

若醜。若遠．若近。比丘。諦觀思惟分別。諦觀思

惟分別時。無所有．無牢．無實．無有堅固。如

病．如癰．如刺．如殺。無常．苦．空．非我。所以者

何。以識無堅實故。　爾時。世尊欲重宣此義。

而說偈言。

　觀色如聚沫　　受如水上泡

　想如春時燄　　諸行如芭蕉

　諸識法如幻　　日種姓尊說

　周匝諦思惟　　正念善觀察

　無實不堅固　　無有我我所

　於此苦陰身　　大智分別說

　離於三法者　　身為成棄物

　壽暖及諸識　　離此餘身分

　永棄丘塚間　　如木無識想

　此身常如是　　幻為誘愚夫

　如殺如毒刺　　無有堅固者

　比丘勤修習　　觀察此陰身

　晝夜常專精　　正智繫念住

　有為行長息　　永得清涼處

時。諸比丘聞佛所說。歡喜奉行。

　　　（二六六）　如是我聞。　一時。佛住舍衛國祇樹給

孤獨園。　爾時。佛告諸比丘。於無始生死。無

明所蓋。愛結所繫。長夜輪迴。不知苦之

本際。有時長久不雨。地之所生百穀草木。皆

悉枯乾。諸比丘。若無明所蓋。愛結所繫。

眾生生死輪迴。愛結不斷。不盡苦邊。諸比

丘。有時長夜不雨。大海水悉皆枯竭。諸比

丘。無明所蓋。愛結所繫。眾生生死輪迴。愛

結不斷。不盡苦邊。諸比丘。有時長夜須彌

山王皆悉崩落。無明所蓋。愛結所繫。眾

生長夜生死輪迴。愛結不斷。不盡苦邊。

諸比丘。有時長夜此大地悉皆敗壞。而眾

生無明所蓋。愛結所繫。眾生長夜生死輪

迴。愛結不斷。不盡苦邊。　比丘。譬如狗子

繫柱。彼繫不斷。長夜繞柱。輪迴而轉。如是。

比丘。愚夫眾生不如實知色．色集．色滅．色味．

色患．色離。長夜輪迴。順色而轉。如是不如

實知受．想．行．識．識集．識滅．識味．識患．識離。長

夜輪迴。順識而轉。諸比丘。隨色轉．隨受轉．

隨想轉．隨行轉．隨識轉。隨色轉故。不脫於

色。隨受．想．行．識轉故。不脫於識。以不

脫故。不脫生．老．病．死．憂．悲．惱．苦。多聞聖弟

子如實知色．色集．色滅．色味．色患．色離。如實

知受．想．行．識．識集．識滅．識味．識患．識離故。

不隨識轉。不隨轉故。脫於色。脫於受．想．

行．識。我說脫於生．老．病．死．憂．悲．

惱．苦。　佛說

此經已。時。諸比丘聞佛所說。歡喜奉行。

　　　（二六七）　如是我聞。　一時。佛住舍衛國祇樹給

孤獨園。　爾時。世尊告諸比丘。眾生於無始生

死。無明所蓋。愛結所繫。長夜輪迴生死。不

知苦際。諸比丘。譬如狗繩繫著柱。結繫不

斷故。順柱而轉。若住．若臥。不離於柱。

如是凡愚眾生。於色不離貪欲．不離愛．

不離念．不離渴．輪迴於色。隨色轉。若住．

若臥。不離於色。如是受．想．行．識。隨受．想．

行．識轉。若住．若臥不離於識。　諸比丘。當

善思惟觀察於心。所以者何。長夜心為貪

欲使染。瞋恚．愚癡使染故。比丘。心惱故眾

生惱。心淨故眾生淨。比丘。我不見一色種

種如斑色鳥。心復過是。所以者何。彼畜生

心種種故。色種種。　是故。比丘。當善思惟觀

察於心。諸比丘。長夜心貪欲所染。瞋恚．

愚癡所染。心惱故眾生惱。心淨故眾生淨。比

丘當知。汝見嗟蘭那鳥種種雜色不。　答言。

曾見。世尊。　佛告比丘。如嗟蘭那鳥種種雜

色。我說彼心種種雜亦復如是。所以者何。

彼嗟蘭那鳥心種種故其色種種。是故。當善

觀察思惟於心長夜種種。貪欲．瞋恚．愚癡種

種。心惱故眾生惱。心淨故眾生淨。譬如畫師．

畫師弟子。善治素地。具眾彩色。隨意圖畫

種種像類。　如是。比丘。凡愚眾生不如實知

色．色集．色滅．色味．色患．色離。於色不如實知

故。樂著於色。樂著色故。復生未來諸色。

如是凡愚不如實知受．想．行．識．識集．識滅．

識味．識患．識離。不如實知故。樂著於識。樂

著識故。復生未來諸識。當生未來色．受．想．

行．識故。於色不解脫。受．想．行．識不解脫。我

說彼不解脫生．老．病．死．憂．悲．惱．苦。　有多聞聖

弟子如實知色．色集．色滅．色味．色患．色離。如

實知故。不樂著於色。以不樂著故。不生未

來色。如實知受．想．行．識．識集．識滅．識味．識患．

識離。如實知故。不染著於識。不樂著故。不

生未來諸識。不樂著於色．受．想．行．識故。於

色得解脫。受．想．行．識得解脫。我說彼等解

脫生．老．病．死．憂．悲．惱．苦。　佛說

此經已。時。諸比

丘聞佛所說。歡喜奉行。

　　　（二六八）　如是我聞。　一時。佛在舍衛國祇樹給

孤獨園。　爾時。世尊告諸比丘。譬如河水從

山澗出。彼水深駛。其流激注。多所漂沒。其

河兩岸。生雜草木。大水所偃。順靡水邊。眾

人涉渡。多為水所漂。隨流沒溺。遇浪近

岸。手援草木。草木復斷。還隨水漂。　如是。比

丘。若凡愚眾生不如實知色．色集．色滅．色

味．色患．色離。不如實知故。樂著於色。言色

是我。彼色隨斷。如是不如實知受．想．行．識．

識集．識滅．識味．識患．識離。不如實知故。樂

著於識。言識是我。識復隨斷。　若多聞聖弟

子如實知色．色集．色滅．色味．色患．色離。如

實知故。不樂著於色。如實知受．想．行．識．識

集．識滅．識味．識患．識離。如實知故。不樂著

識。不樂著故。如是自知。得般涅槃。我生已

盡。梵行已立。所作已作。自知不受後有。

佛說此經已。時。諸比丘聞佛所說。歡喜奉

行。

　　　（二六九）　如是我聞。　一時。佛住

舍衛國祇樹給孤

獨園。　爾時。世尊告諸比丘。非汝所應法。當

盡捨離。捨彼法已。長夜安樂。比丘。何等法

非汝所應。當速捨離。如是色．受．想．行．識。非

汝所應。當盡捨離。斷彼法已。長夜安樂。譬

如祇桓林中樹木。有人斫伐枝條。擔持而

去。汝等亦不憂慼。所以者何。以彼樹木非

我．非我所。　如是。比丘。非汝所應者。當盡

捨離。捨離已。長夜安樂。何等非汝所應。色

非汝所應。當盡捨離。捨離已。長夜安樂。如

是受．想．行．識。非汝所應。當速捨離。捨彼法

已。長夜安樂。諸比丘。色為常耶。為無常耶。

諸比丘白佛言。無常。世尊。　比丘。無常者。為

是苦耶。　答言。是苦。世尊。　佛告比丘。若無常．

苦。是變易法。多聞聖弟子寧於中見有我．

異我．相在不。　答言。不也。世尊。　如是受．想．行．

識為是常耶。無常耶。　答言。無常。世尊。　比丘。

若無常者。是苦耶。　答言。是苦。世尊。　佛告比

丘。若無常．苦。是變易法。多聞聖弟子寧於

中見有我．異我．相在不。　答言。不也。世尊。　比

丘。是故諸所有色。若過去．若未來．若現在。若

內．若外。若麤．若細。若好．若醜。若遠．若近。彼

一切非我．不異我．不相在。如是受．想．行．識。

若過去．若未來．若現在。若內．若外。若麤．若細。

若好．若醜。若遠．若近。彼一切非我．不異我．

不相在。聖弟子觀此五受陰非我．我所。如

是觀時。於諸世間無所取著。無所取著

者。自得涅槃。我生已盡。梵行已立。所作已

作。自知不受後有。　佛說此經已。時。諸比

丘聞佛所說。歡喜奉行。

　　　（二七○）　如是我聞。　一時。佛住

舍衛國祇樹給孤

獨園。　爾時。世尊告諸比丘。無常想修習多修

習。能斷一切欲愛．色愛．無色愛．掉．慢．無明。譬

如田夫。於夏末秋初深耕其地。發荄斷

草。如是。比丘。無常想修習多修習。能斷一

切欲愛．色愛．無色愛．掉．慢．無明。　譬如。比丘。如

人刈草。手攬其端。舉而抖擻。萎枯悉落。取

其長者。如是。比丘。無常想修習多修習。能

斷一切欲愛．色愛．無色愛．掉．慢．無明。　譬如

菴羅果著樹。猛風搖條。果悉墮落。如是。無

常想修習多修習。能斷一切欲愛．色愛．無色

愛．掉．慢．無明。　譬如樓閣。中心堅固。眾材所依。

攝受不散。如是。無常想修習多修習。能斷

一切欲愛．色愛．無色愛．掉．慢．無明。　譬如一切

眾生跡。象跡為大。能攝受故。如是。無常想修

習多修習。能斷一切欲愛．色愛．無色愛．掉．慢．

無明。　譬如閻浮提一切諸河。悉赴大海。其

大海者。最為第一。悉攝受故。如是。無常想

修習多修習。能斷一切欲愛．色愛．無色愛．掉．

慢．無明。　譬如日出。能除一切世間闇冥。如

是。無常想修習多修習。能斷一切欲愛．色愛．

無色愛．掉．慢．無明。　譬如轉輪聖王。於諸小王

最上．最勝。如是。無常想修習多修習。能斷一

切欲愛．色愛．無色愛．掉．慢．無明。　諸比丘。云何

修無常想。修習多修習。能斷一切欲愛．色愛．

無色愛．掉．慢．無明。若比丘於空露地．若林

樹間。善正思惟。觀察色無常。受．想．行．識無

常。如是思惟。斷一切欲愛．色愛．無色愛．掉．慢．

無明。所以者何。無常想者。能建立無我想。

聖弟子住無我想。心離我慢。順得涅槃。　佛

說是經已。時。諸比丘聞佛所說。歡喜奉行。

　　　（二七一）　如是我聞。　一時。佛住舍衛國祇樹給

孤獨園。　爾時。有比丘名曰低舍。與眾多比

丘集於食堂。語諸比丘言。諸尊。我不分別

於法。不樂修梵行。多樂睡眠。疑惑於法。　爾

時。眾中有一比丘。往詣佛所。禮佛足。卻住

一面。白佛言。世尊。低舍比丘以眾多比

丘集於食堂。作如是說。唱言。我不能分

別於法。不樂修梵行。多樂睡眠。疑惑於

法。　佛告比丘。是低舍比丘是愚癡人。不守

根門。飲食不知量。初夜．後夜。心不覺悟。

懈怠嬾惰。不勤精進。不善觀察思惟善法。

彼於分別法。心樂修梵行。離諸睡眠。於

正法中離諸疑惑。無有是處。若當比丘守

護根門。飲食知量。初夜．後夜。覺悟精進。

觀察善法。樂分別法。樂修梵行。離於睡

眠。心不疑法。斯有是處。　爾時。世尊告

一比丘。汝往語低舍比丘言。大師呼汝。

比丘白佛。唯然。受教。前禮佛足。詣低舍

所。而作是言。長老低舍。世尊呼汝。低舍聞

命。詣世尊所。稽首禮足。卻住一面。　爾

時。世尊語低舍比丘言。汝低舍。實與眾多

比丘集於食堂。作是唱言。諸長老。我不

能分別於法。不樂梵行。多樂睡眠。疑

惑於法耶。低舍白佛。實爾。世尊。　佛問低舍。

我今問汝。隨汝意答。於意云何。若於色

不離貪．不離欲．不離愛．不離念．不

離渴。彼色若變．若異。於汝意云何。當起

憂．悲．惱．苦為不耶。　低舍白佛。如是。世尊。

若於色不離貪．不離欲．不離愛．不離

念．不離渴。彼色若變．若異。實起憂．悲．

惱．苦。世尊。實爾不異。　佛告低舍。善哉。

善哉。低舍。正應如是。不離貪欲說法。低

舍。於受．想．行．識。不離貪．不離欲．不離

愛．不離念．不離渴。彼識若變．若異。於

汝意云何。當起憂．悲．惱．苦為不耶。　低舍

白佛。如是。世尊。於識不離貪．不離欲．

不離愛．不離念．不離渴。彼識若變．若異。

實起憂．悲．惱．苦。世尊。實爾不異。　佛告低

舍。善哉。善哉。正應如是。識不離貪欲說

法。　佛告低舍。於意云何。若於色離貪．離

欲．離愛．離念．離渴。彼色若變．若異時。當

生憂．悲．惱．苦耶。　低舍白佛。不也。世尊。　如

是不異。於意云何。受．想．行．識。離貪．離欲．離

愛．離念．離渴。彼識若變．若異。當生憂．悲．

惱．苦耶。　低舍答曰。不也。世尊。如是不異。

佛告低舍。善哉。善哉。低舍。今當說譬。大

智慧者。以譬得解。如二士夫共伴行一路。

一善知路。一不知路。其不知者語知路

者。作如是言。我欲詣某城．某村．某聚落。

當示我路。時。知路者即示彼路。語言。士

夫。從此道去。前見二道。捨左從右前行。

復有坑澗渠流。復當捨左從右。復有叢

林。復當捨左從右。汝當如是漸漸前行。

得至某城。　佛告低舍。其譬如是。不知路

者。譬愚癡凡夫。其知路者。譬如來．應．等正

覺。前二路者。謂眾生狐疑。左路者。三不善

法。貪．恚．害覺。其右路者。謂三善覺。出要離

欲覺．不瞋覺．不害覺。前行左路者。謂邪見．

邪志．邪語．邪業．邪命．邪方便．邪念．邪定。前行

右路者。謂正見．正志．正語．正業．正命．正方便．

正念．正定。坑澗渠流者。謂瞋恚．覆障．憂．悲。

叢林者。謂五欲功德也。城者。謂般涅槃。　佛告

低舍。佛為大師。為諸聲聞所作已作。如今

當作哀愍悲念。以義安樂。皆悉已作。汝等

今日。當作所作。當於樹下。或空露地．山巖

窟宅。敷草為座。善思正念。修不放逸。莫

令久後心有悔恨。我今教汝。　爾時。低舍

聞佛所說。歡喜奉行。

　　　（二七二）　如是我聞。　一時。佛住舍衛國祇樹給

孤獨園。　爾時。眾中有少諍事。世尊責諸比

丘故。晨朝著衣持缽。入城乞食。食已。出。攝

舉衣缽。洗足。入安陀林。坐一樹下。獨靜思

惟。作是念。眾中有少諍事。我責諸比丘。

然彼眾中多年少比丘。出家未久。不見大

師。或起悔心。愁憂不樂。我已長夜於諸

比丘生哀愍心。今當復還。攝取彼眾。以哀

愍故。　時。大梵王知佛心念。如力士屈伸臂

頃。從梵天沒。住於佛前。而白佛言。如是。

世尊。如是。善逝。責諸比丘。以少諍事

故。於彼眾中多有年少比丘。出家未久。不

見大師。或起悔心。愁憂不樂。世尊長夜哀

愍。攝受眾僧。善哉。世尊。願今當還攝諸比

丘。　爾時。世尊心已垂愍梵天故。默然而許。

時。大梵天知佛世尊默然已許。為佛作禮。

右遶三匝。忽然不現。　爾時。世尊。大梵天王還

去未久。即還祇樹給孤獨園。敷尼師檀。

身正坐。表現微相。令諸比丘敢來奉見。

時。諸比丘來詣佛所。懷慚愧色。前禮佛足。

卻坐一面。　爾時。世尊告諸比丘。出家之人。卑

下活命。剃髮持缽。家家乞食。如被噤咒。

所以然者。為求勝義故。為度生．老．病．死．

憂．悲．惱．苦．究竟苦邊故。諸善男子。汝不為

王賊所使．非負債人．不為恐怖．不為失

命而出家。正為解脫生．老．病．死．憂．悲．惱．苦。

汝等不為此而出家耶。　比丘白佛。實爾。世

尊。　佛告比丘。汝等比丘。為如是勝義而出

家。云何於中猶復有一愚癡凡夫。而起貪

欲。極生染著。瞋恚兇暴。懈怠下劣。失念不

定。諸根迷亂。譬如士夫從闇而入闇。從冥

入冥。從糞廁出復墮糞廁。以血洗血。捨

離諸惡還復取惡。我說此譬。凡愚比丘亦

復如是。又復譬如焚尸火栝。捐棄間。不

為樵伐之所採拾。我說此譬。愚癡凡夫比

丘而起貪欲。極生染著。瞋恚兇暴。懈怠下

劣。失念不定。諸根散亂。亦復如是。　比丘。有

三不善覺法。何等為三。貪覺．恚覺．害覺。此三

覺由想而起。云何想。想有無量種種。貪想．

恚想．害想。諸不善覺從此而生。比丘。貪想．

恚想．害想．貪覺．恚覺．害覺。及無量種種不善。

云何究竟滅盡。於四念處繫心。住無相三

昧。修習多修習。惡．不善法從是而滅。無餘

永盡。正以此法。　善男子．善女人信樂出家。

修習無相三昧。修習多修習已。住甘露門。

乃至究竟甘露涅槃。我不說此甘露涅槃。

依三見者。何等為三。有一種見如是如

是說。命則是身。復有如是見。命異身異。又

作是說。色是我。無二無異。長存不變。多聞

聖弟子作是思惟。世間頗有一法可取。而

無罪過者。思惟已。都不見一法可取。而無

罪過者。我若取色。即有罪過。若取受．想．

行．識。則有罪過。作是知已。於諸世間。則

無所取。無所取者。自覺涅槃。我生已盡。梵

行已立。所作已作。自知不受後有。　佛說此

經已。時。諸比丘聞佛所說。歡喜奉行。

　應說．小土摶　　泡沫．二無知

　河流．祇林．樹　　低舍責．諸想

雜阿含經卷第十

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674	T02n0099_p0072a14
675	T02n0099_p0072a15
676	T02n0099_p0072a16
677	T02n0099_p0072a17
678	T02n0099_p0072a18
679	T02n0099_p0072a19
680	T02n0099_p0072a20
681	T02n0099_p0072a21
682	T02n0099_p0072a22
683	T02n0099_p0072a23
684	T02n0099_p0072a24
685	T02n0099_p0072a25
686	T02n0099_p0072a26
687	T02n0099_p0072a27
688	T02n0099_p0072a28
689	T02n0099_p0072a29
690	T02n0099_p0072b01
691	T02n0099_p0072b02
692	T02n0099_p0072b03
693	T02n0099_p0072b04
694	T02n0099_p0072b05
695	T02n0099_p0072b06
696	T02n0099_p0072b07
697	T02n0099_p0072b08
698	T02n0099_p0072b09
699	T02n0099_p0072b10
700	T02n0099_p0072b11
701	T02n0099_p0072b12
702	T02n0099_p0072b13
703	T02n0099_p0072b14

　　　　　　　　　　網頁版大藏經之資料來源：中華電子佛典協會

　　　　　　　　　　　　　以下是資料來源的相關訊息：

【經文資訊】大正新脩大藏經第二冊 No. 99《雜阿含經》CBETA 電子佛典 V1.54 普及版

# Taisho Tripitaka Vol. 2, No. 99 雜阿含經, CBETA Chinese Electronic Tripitaka V1.54, Normalized Version

=========================================================================

雜阿含經卷第十

本經佛學辭彙一覽(共 212 條)

一切世間

一切法

一法

一滅

一路

七寶

二道

二邊

八萬四千

三法

三昧

三藏

上座

凡夫

凡愚

乞食

大師

大梵天

大梵天王

不生

中有

中道

五受

五欲

仁者

分別

天竺

方便

比丘

世界

世尊

世間

出要

出家

功德

四天下

四念處

四眾

外道

布施

布薩

正士

正見

正定

正念

正法

正思惟

正勤

正業

正語

甘露門

生死

生死輪

生滅

光音天

共相

合掌

如來

如法

如是我聞

如意足

如實

如實知

安隱

有色

有為

有無

有漏

竹園

自在

行人

行者

佛法

佛說

妙心

妙法

弟子

我所

我慢

沙門

邪見

邪命

那含

供養

取著

孤獨園

念處

所作

放逸

果報

泥洹

法眼

法眼淨

法無我

法滅

法樂

知見

知法

舍利

舍利弗

舍衛

舍衛國

長老

長者

長養

阿含

阿那含

阿那含果

阿羅漢

信樂

剃髮

威德

帝釋

度生

後有

思惟

染著

祇樹

祇樹給孤獨園

苦際

迦陵

迦旃延

修道

夏末

害想

害覺

師子

根門

涅槃

琉璃

畜生

般涅槃

執持

婆羅門

寂滅

教法

梵天

梵天王

梵王

梵行

欲有

欲愛

欲漏

深法

眾生

莊嚴

貪欲

鹿野苑

勝義

尊者

智慧

無我

無我想

無始

無始生死

無所有

無明

無相

無相三昧

無常

無量

無間

無餘

結縛

給孤獨園

善女人

善男子

善法

善知識

善逝

須陀洹

須陀洹果

愛結

業報

滅法

滅道

煩惱

經行

聖人

解脫

解脫知見

過去

慚愧

漏盡

睡眠

精進

聞法

說法

摩訶

瞋恚

諸漏

輪迴

輪寶

懈怠

閻浮

閻浮提

隨喜

隨順

龍象

應法

聲聞

叢林

轉輪聖王

離垢

羅漢

顛倒

寶車

饒益

攝受

灌頂

歡喜

變易