This sutra from the Chinese Agama discusses how to deal with afflictions (āsava) that arise during practice. It presents the "Seven Means of Restraint" (七斷法): 1. Seeing (見見斷) - Restraining afflictions by gaining right view of the four noble truths. 2. Restraining (護斷) - Guarding the senses to prevent afflictions from arising. 3. Avoiding (離斷) 4. Using (用用斷) 5. Enduring (忍斷) 6. Removing (除斷) 7

1. 中阿含10經
MN no.2
～ 七斷法 ～
道⼀一法師 編講

2. 掌握了修⾏行次第，
當煩惱（āsava）不斷現起時，
應當如何⾯面對與處理？

3. 緣起
時：佛世
地：拘樓瘦•劍磨瑟曇•拘樓都⾢邑（Savatthi in Jeta’s
Grove, Anathapindika’s Park）
⼈人：諸⽐比丘、世尊
事：世尊對諸⽐比丘說法（漢譯本無：Bhikkhus, I
shall teach you a discourse on the restraint of all the
taints. Listen and attend closely to what I shall say.）
講
義
13
⾴頁

4. 正知正⾒見•正思惟
世尊告諸⽐比丘：以知、以⾒見故諸漏得盡，⾮非不知、
⾮非不⾒見也。
云何以知、以⾒見故諸漏得盡耶？有正思惟、不正思
惟。
Bhikkhus, I say that the destruction of the taints is
for one who knows and sees, not for one who does
not know and see.
Who knows and sees what? Wise attention and
unwise attention.
講
義
13
|
14
⾴頁

5. 正思惟之重要性
若不正思惟者，未⽣生欲漏⽽而⽣生，已⽣生便增廣；未⽣生
有漏、無明漏⽽而⽣生，已⽣生便增廣。
若正思惟者，未⽣生欲漏⽽而不⽣生，已⽣生便滅；未⽣生有
漏、無明漏⽽而不⽣生，已⽣生便滅。
When one attends unwisely, unarisen taints arise
and arisen taints increase.
When one attends wisely, unarisen taints do not
arise and arisen taints are abandoned.
講
義
13
|
14
⾴頁

6. 凡夫愚⼈人
然凡夫愚⼈人不得聞正法，不值真知識，不知聖
法，不調御聖法，不知如真法。
【若不正思惟者⋯⋯ 若正思惟者⋯⋯】
不知如真法故，不應念法⽽而念，應念法⽽而不念。
以不應念法⽽而念，應念法⽽而不念故，未⽣生欲漏⽽而
⽣生，已⽣生便增廣；未⽣生有漏、無明漏⽽而⽣生，已⽣生
便增廣。
...the things unfit for attention that he attends
to...the things fit for attention that he does not
attend to...
講
義
14
⾴頁

7. 多聞聖弟⼦子
多聞聖弟⼦子得聞正法，值真知識，調御聖法，知如
真法。⋯⋯知如真法已，不應念法不念，應念法便
念。以不應念法不念，應念法便念故，未⽣生欲漏⽽而
不⽣生，已⽣生便滅；未⽣生有漏、無明漏⽽而不⽣生，已⽣生
便滅也。
...a well-taught noble disciple, who has regard for
noble ones and is skilled and disciplined in their
Dhamma, who has regard for true men and is
skilled and disciplined in their Dhamma,
understands what things are fit for attention and
what things are unfit for attention...
講
義
15
⾴頁

8. 七斷“漏、煩惱、憂慼”法
中阿含10經 中部2經 (abandoned)
⼀一、從⾒見斷 1. by seeing
⼆二、從護斷 2. by restraining (preventing)
三、從離斷 5. by avoiding
四、從⽤用斷 3. by using
五、從忍斷 4. by enduring
六、從除斷 6. by removing
七、從思惟斷 7. by developing
講
義
15
|
16
⾴頁

9. ⼀一、從「⾒見」斷（7-1）
凡夫愚⼈人不得聞正法⋯⋯便作是念（This is how
he attends unwisely）：
講
義
16
|
19
⾴頁
過去世（the past）
我有過去世？ Was I in the past?
我無過去世？ Was I not in the past?
What was I in the past?
我何因過去世？ How was I in the past?
我云何過去世耶？
Having been what, what did I
become in the past?

10. ⼀一、從「⾒見」斷（7-2）
講
義
16
|
19
⾴頁
未來世（the future）
我有未來世？ Shall I be in the future?
我無未來世？ Shall I not be in the future?
What shall I be in the future?
我何因未來世？ How shall I be in the future?
我云何未來世耶？
Having been what, what shall I
become in the future?

11. ⼀一、從「⾒見」斷（7-3）
講
義
16
|
19
⾴頁
此世⼰己⾝身（the present）
⾃自疑⼰己⾝身何謂是？ Am I? Am I not?
云何是耶？ What am I?
今此眾⽣生從何所來？ How am I?
當⾄至何所？
本何因有？ Where has this being come from?
當何因有？ Where will it go?

12. ⼀一、從「⾒見」斷（7-4）
彼作如是不正思惟，於六⾒見中隨其⾒見⽣生⽽而⽣生......
（...one of six views arises in him）：
講
義
16
|
19
⾴頁
⾃自性⾒見（the view of "self"）
⼀一、真有神（有我的真我）
The view ‘self exists for me’ arises
in him as true and established
⼆二、真無神（無有我的真我） no self exists for me’
三、神⾒見神（我由真我覺知真
我）
‘I perceive self with self‘

13. ⼀一、從「⾒見」斷（7-5）
講
義
16
|
19
⾴頁
⾃自性⾒見（the view of "self"）
四、神⾒見⾮非神（我由真我覺知⾮非
真我）
‘I perceive notself with self’
五、⾮非神⾒見神（我由⾮非真我覺知
真我）
‘I perceive self with not-self’
六、此是神 It is this self of mine
......that speaks and feels and experiences here and there
the result of good and bad actions; but this self of mine is
permanent, everlasting, eternal, not subject to
change, and it will endure as long as eternity.’

14. ⼀一、從「⾒見」斷（7-6）
是謂⾒見之弊，為⾒見所動，⾒見結所繫，凡夫愚⼈人以
是之故，便受⽣生、⽼老、病、死苦也。
This speculative view, bhikkhus, is called the
thicket of views, the wilderness of views, the
contortion of views, the vacillation of views, the
fetter of views.
Fettered by the fetter of views, the untaught
ordinary person is not freed from birth, ageing,
and death, from sorrow, lamentation, pain, grief,
and despair; he is not freed from suffering, I say.
講
義
16
|
19
⾴頁

15. ⼀一、從「⾒見」斷（7-7）
多聞聖弟⼦子得聞正法，值真知識，調御聖法，知如真
法，知苦如真，知苦習、知苦滅、知苦滅道如真。
He attends wisely: ‘This is suffering’; ...‘This is the origin
of suffering’; ...‘This is the cessation of suffering’; ...‘This
is the way leading to the cessation of suffering.’
如是知如真已，則三結盡；⾝身⾒見、戒取、疑三結盡已，
得須陀洹，不墮惡法，定趣正覺，極受七有；天上⼈人間
七往來已，便得苦際。
...three fetters are abandoned in him: personality view,
doubt, and adherence to rules and observances. These
are called the taints that should be abandoned by seeing.
講
義
16
|
19
⾴頁

16. 業與我（3-1）
印度舊有的「業」說，無論為傳統的⼀一元論［⾊色
等即真我］，新起的⼆二元論［命異⾝身異］，總是
與「我」相結合的。
或以業為⾃自我所幻現的──⾃自作，或以業為我以
外的動作──他作，都相信由於業⽽而創闢⼀一新的
環境──⾝身⼼心、世界，「我」即幽囚於其中。
釋尊的正覺，即根本否定此我，所以⾮非⾃自作，⾮非
他作，即依中道的緣起，說明此⽣生死的流轉。
《佛法概論》( p92 )

17. 業與我（3-2）
如《雜含》（卷12‧300經）說：「⾃自作⾃自覺（受），
則墮常⾒見；他作他覺，則墮斷⾒見。義說法說，離此⼆二
邊，處於中道⽽而說法，所謂此有故彼有，此起故彼起」
等。
浮彌尊者與外道論法，也否定⾃自作、他作、共作、無
因作，⽽而說「世尊說：苦樂從緣起⽣生」（雜含卷14‧
343經）。
這可⾒見釋尊的教說，實以緣起說明⽣生死的流轉；即從
⾝身⼼心關涉環境──⾃自然、社會、⾝身⼼心──的展轉相
依，次第相續的活動中去說明。
《佛法概論》( p92 )

18. 業與我（3-3）
眾⽣生不了解這假名的緣起因果，在此因果相續上，
執有常恆⾃自在的⾃自我。
⽽而佛法，卻在這世俗的緣起因果中，顯出第⼀一義
的真空，如《雜阿含》第335經，即開⽰示此義：眼
⽣生時無有來處，滅時無有去處，如是眼不實⽽而⽣生，
⽣生已盡滅，有業報⽽而無作者。此陰滅已，異陰相
續，除俗數法。……俗數法者，謂此有故彼有，
此起故彼起。
《性空學探源》( p47~48 )

19. ⼆二、從「護」斷（2-1）
眼⾒見⾊色護眼根者，以正思惟不淨觀也；不護眼根
者，不正思惟以淨觀也。
若不護者，則⽣生煩惱、憂慼；護則不⽣生煩惱、憂
慼。
Here a bhikkhu, reflecting wisely, abides with the
eye faculty restrained. While taints, vexation, and
fever might arise in one who abides with the eye
faculty unrestrained, there are no taints, vexation,
or fever in one who abides with the eye faculty
restrained.
講
義
19
|
20
⾴頁

20. ⼆二、從「護」斷（2-2）
如是⽿耳、鼻、⾆舌、⾝身；意知法，護意根者，以正思惟
不淨觀也；不護意根者，不正思惟以淨觀也。 若不
護者，則⽣生⋯⋯；護則不⽣生煩惱、憂慼，是謂有漏從
護斷也。
Reflecting wisely, he abides with the ear faculty
restrained … nose faculty … tongue faculty … body
faculty … mind faculty … While taints, vexation, and
fever might arise in one who abides with the faculties
unrestrained, there are no taints, vexation, or fever in
one who abides with the faculties restrained. These
are called the taints that should be abandoned by
restraining.
講
義
19
|
20
⾴頁

21. 三、從「離」斷（2-1）
⾒見惡象則當遠離，惡⾺馬、惡⽜牛、惡狗、毒蛇、惡道、
溝坑、屏廁、江河、深泉、⼭山巖、惡知識、惡朋友、
惡異道、惡閭⾥里、惡居⽌止，若諸梵⾏行與其同處，⼈人無
疑者⽽而使有疑，⽐比丘者應當離。
Here a bhikkhu, reflecting wisely, avoids a wild
elephant, a wild horse, a wild bull, a wild dog, a snake,
a stump, a bramble patch, a chasm, a cliff, a cesspit, a
sewer.
Reflecting wisely, he avoids sitting on unsuitable seats,
wandering to unsuitable resorts and associating with
bad friends, since if he were to do so wise companions
in the holy life might suspect him of evil conduct.
講
義
20
⾴頁

22. 三、從「離」斷（2-2）
若不離者，則⽣生煩惱、憂慼；離則不⽣生煩惱、憂
慼，是謂有漏從離斷也。
While taints, vexation, and fever might arise in
one who does not avoid these things, there are no
taints, vexation, and fever in one who avoids
them. These are called the taints that should be
abandoned by avoiding.
講
義
20
⾴頁

23. 四、從「⽤用」斷（5-1）
若⽤用⾐衣服，⾮非為利故，⾮非以貢⾼高故，⾮非為嚴飾故
；但為蚊虻、⾵風⾬雨、寒熱故，以慚愧故也。
Here a bhikkhu, reflecting wisely, uses the robe
only for protection from cold, for protection from
heat, for protection from contact with gadflies,
mosquitoes, wind, the sun, and creeping things,
and only for the purpose of concealing the private
parts.
講
義
20
|
22
⾴頁

24. 四、從「⽤用」斷（5-2）
若⽤用飲⾷食，⾮非為利故，⾮非以貢⾼高故，⾮非為肥悅故
；但為令⾝身久住，除煩惱、憂慼故，以⾏行梵⾏行故，
欲令故病斷，新病不⽣生故，久住安隱無病故也。
Reflecting wisely, he uses almsfood neither for
amusement nor for intoxication nor for the sake
of physical beauty and attractiveness, but only for
the endurance and continuance of this body, for
ending discomfort, and for assisting the holy life,
considering: ‘Thus I shall terminate old feelings
without arousing new feelings and I shall be
healthy and blameless and shall live in comfort.’
講
義
20
|
22
⾴頁

25. 四、從「⽤用」斷（5-3）
若⽤用居⽌止房舍、床褥、臥具，⾮非為利故，⾮非以貢
⾼高故，⾮非為嚴飾故；但為疲惓得⽌止息故，得靜坐
故也。
Reflecting wisely, he uses the resting place only
for protection from cold, for protection from heat,
for protection from contact with gadflies,
mosquitoes, wind, the sun, and creeping things,
and only for the purpose of warding off the perils
of climate and for enjoying retreat.
講
義
20
|
22
⾴頁

26. 四、從「⽤用」斷（5-4）
若⽤用湯藥，⾮非為利故，⾮非以貢⾼高故，⾮非為肥悅故
；但為除病惱故，攝御命根故，安隱無病故。
Reflecting wisely, he uses the medicinal requisites
only for protection from arisen afflicting feelings
and for the benefit of good health.
講
義
20
|
22
⾴頁

27. 四、從「⽤用」斷（5-5）
若不⽤用者，則⽣生煩惱、憂慼；⽤用則不⽣生煩惱、憂
慼，是謂有漏從⽤用斷也。
While taints, vexation, and fever might arise in
one who does not use the requisites thus, there
are no taints, vexation, or fever in one who uses
them thus. These are called the taints that should
be abandoned by using.
講
義
20
|
22
⾴頁

28. 五、從「忍」斷（3-1）
[1]精進斷惡不善，修善法故，常有起想，專⼼心精
勤，⾝身體、⽪皮⾁肉、筋⾻骨、⾎血髓皆令乾竭，不捨精
進，要得所求，乃捨精進。
按：《中部》無此段。
講
義
22
⾴頁

29. 五、從「忍」斷（3-2）
[2]復當堪忍飢渴、寒熱、蚊虻蠅蚤虱，⾵風⽇日所逼
； [3]惡聲捶杖，亦能忍之。 [4]⾝身遇諸病，極為
苦痛，⾄至命欲絕，諸不可樂，皆能堪忍。
Here a bhikkhu, reflecting wisely, bears cold and
heat, hunger and thirst, and contact with gadflies,
mosquitoes, wind, the sun, and creeping things;
he endures ill-spoken, unwelcome words and
arisen bodily feelings that are painful, racking,
sharp, piercing, disagreeable, distressing, and
menacing to life.
講
義
22
⾴頁

30. 五、從「忍」斷（3-3）
若不忍者，則⽣生煩惱、憂慼；忍則不⽣生煩惱、憂
慼，是謂有漏從忍斷也。
While taints, vexation, and fever might arise in
one who does not endure such things, there are
no taints, vexation, or fever in one who endures
them. These are called the taints that should be
abandoned by enduring.
講
義
22
⾴頁

31. 六、從「除」斷（2-1）
⽣生欲念不除斷捨離，⽣生恚念、害念不除斷捨離。
Here a bhikkhu, reflecting wisely, does not
tolerate an arisen thought of sensual desire;....
He does not tolerate an arisen thought of ill will
… He does not tolerate an arisen thought of
cruelty … He does not tolerate arisen evil
unwholesome states; he abandons them, removes
them, does away with them, and annihilates
them.
講
義
22
|
23
⾴頁

32. 六、從「除」斷（2-2）
若不除者，則⽣生煩惱、憂慼；除則不⽣生煩惱、憂
慼，是謂有漏從除斷也。
While taints, vexation, and fever might arise in
one who does not remove these thoughts, there
are no taints, vexation, or fever in one who
removes them. These are called the taints that
should be abandoned by removing.
講
義
22
|
23
⾴頁

33. 七、從「思惟」斷（2-1）
思惟初〔1〕念覺⽀支，依離、依無欲、依於滅盡，
趣⾄至出要，〔2〕法、〔3〕精進、〔4〕喜、
〔5〕息、〔6〕定；〔7〕思惟第七捨覺⽀支，依
離、依無欲、依於滅盡，趣⾄至出要。
Here a bhikkhu, reflecting wisely, develops the
mindfulness enlightenment factor, … the
investigation-of-states … the energy … the rapture
… the tranquillity … the concentration … the
equanimity enlightenment factor, which is
supported by seclusion, dispassion, and cessation,
and ripens in relinquishment.
講
義
23
|
24
⾴頁

34. 七、從「思惟」斷（2-2）
若不思惟者，則⽣生煩惱、憂慼；思惟則不⽣生煩惱、
憂慼，是謂有漏從思惟斷也。
While taints, vexation, and fever might arise in
one who does not develop these enlightenment
factors, there are no taints, vexation, or fever in
one who develops them. These are called the
taints that should be abandoned by developing.
講
義
23
|
24
⾴頁

35. 結說
若使⽐比丘有漏從⾒見斷則以⾒見斷⋯⋯以護斷⋯⋯以離斷⋯⋯
以⽤用斷⋯⋯以忍斷⋯⋯以除斷，有漏從思惟斷則以思惟斷，
是謂⽐比丘⼀一切漏盡諸結已解，能以正智⽽而得苦際。
when for a bhikkhu the taints that should be abandoned
by seeing have been abandoned by seeing, ...by
restraining, ...by using, ...by enduring, ...by
avoiding, ...by removing, ...by developing – then he is
called a bhikkhu who dwells restrained with the restraint
of all the taints.
He has severed craving, flung off the fetters, and with the
complete penetration of conceit he has made an end of
suffering.
講
義
24
⾴頁

36. 流通分
佛說如是，彼諸⽐比丘聞佛所說，歡喜奉⾏行！
That is what the Blessed One said. The bhikkhus
were satisfied and delighted in the Blessed One’s
words.
講
義
24
⾴頁

37. 回向
以此功德種善根
累世冤親同沾恩
由斯解脫諸苦惱
共證菩提度有情