T01n0011_尼拘陀梵志經

大正藏第 01 冊 No. 0011 尼拘陀梵志經

No. 11 [No. 1(8), No. 26(104)]

佛說尼拘陀梵志經卷上

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫沙門臣施護等奉　詔譯

如是我聞：

一時，世尊在王舍城迦蘭陀竹林精舍。時，彼城中有一長者，名曰和合，於一日中，飯食事訖，出王舍城，詣迦蘭陀竹林精舍佛世尊所，瞻禮親近。是時，長者，其出未久，作是思惟：「今日已過清旦，佛及苾芻各處自房，宜應且止，勿詣佛所瞻禮親近。我今當往尼拘陀梵志聚集之所。」時，彼梵志，在烏曇末梨園中，與諸梵志圍繞而住，高舉其聲，發諸言論，所謂王論戰論盜賊之論、衣論食論婦女之論、酒論邪論繁雜之論，如是乃至海等相論。此等言論，皆悉繫著世間之心。是時，尼拘陀梵志，遙見和合長者自外而來，即告眾言：「止！止！汝等宜各低小其聲。此所來者，是沙門瞿曇聲聞弟子，為大長者，處王舍城，名曰和合。此人本性少語，其所傳受，亦復寂靜。是故汝等，小聲言論，彼既知已，乃可斯來。」時，梵志眾聞是語已，咸各默然。

爾時，和合長者，來詣尼拘陀梵志所，到彼會已。時，尼拘陀相與承迎，歡喜言論。彼言論已，各坐一面。時，和合長者白尼拘陀梵志言：「汝此眾會，有所別異。向聞汝等，高舉其聲，發諸言論，所謂王論戰論，如是乃至海等相論，此等言論，皆悉繫著世間之心，有異於我世尊、如來、應供、正等正覺。佛世尊者，于曠野中，隨自所樂，坐臥居止，遠離憒鬧，絕於人跡，寂守是相。身住一處，心不散亂，專注一境，隨應所行。」

時，尼拘陀梵志告和合長者言：「長者！彼沙門瞿曇，我今云何相與議論？若我以事發其問端，彼種種慧而不能轉，以沙門瞿曇處於空舍，慧何能轉？既于空舍慧不能轉，乃于曠野坐臥居止，遠離憒鬧絕於人跡，寂守是相，身住一處，心不散亂，專注一境，隨應所行。長者！譬如一目之牛周行邊際，當知彼牛其何能行？沙門瞿曇亦復如是，處於空舍，慧何能轉？長者，若或沙門瞿曇來此會中，我時必當相與議論。建立勝義，發一問端，而為叩擊，我應得勝，彼必墮負，如擊空瓶，易為破壞。」

是時，世尊處於自房，寂默宴坐，以清凈天耳，遙聞和合長者與尼拘陀梵志所共集會如是言論。

爾時，世尊于日後分，從自房出。是時，天雨方霽，晴光煥若，漸次行詣善無毒池，到池岸已，徐步經行。時，尼拘陀梵志遙見世尊在彼池岸，即告眾言：「沙門瞿曇即今在此善無毒池岸，徐步經行。彼或來此會中，汝等云何為起承迎邪？或相與言論邪？或但離座邪？或復輟己所坐而召命邪？」作是言時，自然有來為佛世尊敷設其座，復聞是言：「尊者瞿曇來此有座，隨自所樂當就是座。」

爾時，世尊于善無毒池岸，經行事已，來詣尼拘陀梵志之所。時，彼梵志遙見世尊自外而來，即告眾言：「沙門瞿曇來此會時，我當發問。而汝瞿曇，法律之中，以何法行，能令修聲聞行者到安隱地，止息內心，清凈梵行？」

爾時，世尊到彼會已，諸梵志眾，自然咸生踴躍歡喜，各從座起，前向承迎。時，尼拘陀梵志，合掌向佛，頂禮白言：「善來！瞿曇！汝具遍知，是汝所座，汝應就座

現代漢語譯本： 《尼拘陀梵志經》是大正藏第01冊的第0011號經典。 這是佛陀宣說的《尼拘陀梵志經》的上卷。 由西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫沙門臣施護等奉詔翻譯。 我（阿難）是這樣聽說的： 一時，佛陀在王舍城的迦蘭陀竹林精舍。當時，城裡有一位名叫和合的長者，一天用過飯後，出王舍城，來到迦蘭陀竹林精舍佛陀所在的地方，瞻仰禮拜，親近佛陀。這時，長者出來沒多久，心想：『現在已經過了清晨，佛陀和比丘們都在各自的房間里，應該先停下來，不要去佛陀那裡瞻仰禮拜。我今天應該去尼拘陀梵志聚集的地方。』當時，尼拘陀梵志在烏曇末梨園中，與眾多梵志圍坐在一起，高聲談論，內容包括國王、戰爭、盜賊、衣服、食物、婦女、酒、邪說以及各種繁雜的議論，甚至談論到大海等等。這些議論都與世俗之心緊密相連。這時，尼拘陀梵志遠遠看到和合長者從外面走來，就告訴眾人：『停！停！你們都應該降低聲音。來的人是沙門瞿曇的聲聞弟子，是大長者，住在王舍城，名叫和合。這個人天性少言，他所接受的教導也都是寂靜的。所以你們小聲說話，等他知道后，再讓他過來。』當時，梵志們聽到這話，都安靜下來。 這時，和合長者來到尼拘陀梵志所在的地方，到達會場后，尼拘陀梵志與他互相迎接，歡喜交談。交談完畢后，各自坐在一旁。這時，和合長者對尼拘陀梵志說：『你們的聚會與衆不同。剛才我聽到你們高聲談論，內容包括國王、戰爭，乃至談論到大海等等，這些議論都與世俗之心緊密相連，這與我的世尊、如來、應供、正等正覺的佛陀不同。佛陀在曠野中，隨心所欲地坐臥休息，遠離喧鬧，斷絕人跡，保持寂靜。身體安住一處，心不散亂，專注於一個目標，隨順所應行的。』 這時，尼拘陀梵志對和合長者說：『長者！那個沙門瞿曇，我怎麼能和他議論呢？如果我用問題來發難，他會用各種智慧來應對，但他的智慧不能轉變，因為沙門瞿曇住在空舍，智慧怎麼能轉變呢？既然在空舍智慧不能轉變，那麼他在曠野坐臥休息，遠離喧鬧，斷絕人跡，保持寂靜，身體安住一處，心不散亂，專注於一個目標，隨順所應行的。長者！譬如一隻獨眼的牛在邊際行走，要知道這牛能走多遠呢？沙門瞿曇也是這樣，住在空舍，智慧怎麼能轉變呢？長者，如果沙門瞿曇來到這個會場，我一定會和他辯論。建立殊勝的義理，提出一個問題，然後進行叩擊，我應該會獲勝，他一定會失敗，就像擊破空瓶一樣，很容易被破壞。』 這時，佛陀在自己的房間里，寂靜地禪坐，用清凈的天耳，遠遠地聽到了和合長者與尼拘陀梵志的談話。 這時，佛陀在下午時分，從自己的房間出來。當時，雨後初晴，陽光明媚，佛陀慢慢地走到善無毒池，到達池邊后，緩緩地經行。這時，尼拘陀梵志遠遠看到佛陀在池邊經行，就告訴眾人：『沙門瞿曇現在在善無毒池邊，緩緩地經行。他如果來到這個會場，你們應該如何迎接他呢？是和他辯論呢？還是隻是離開座位呢？還是停止自己所坐的地方而召喚他呢？』當他說這話時，自然有人為佛陀鋪設了座位，並且聽到有人說：『尊者瞿曇，這裡有座位，請您隨意就坐。』 這時，佛陀在善無毒池邊經行完畢后，來到尼拘陀梵志所在的地方。當時，尼拘陀梵志遠遠看到佛陀從外面走來，就告訴眾人：『沙門瞿曇來到這個會場時，我將要發問。而你瞿曇，在你的教法中，用什麼方法修行，能讓修聲聞行的人到達安穩之地，止息內心，清凈梵行？』 這時，佛陀到達會場后，梵志們自然都感到歡喜踴躍，各自從座位上站起來，向前迎接。這時，尼拘陀梵志合掌向佛，頂禮說道：『善來！瞿曇！您具足一切智慧，這是您的座位，您應該就座。』

English version: The 'Nigrodha Parivrajaka Sutra' is the 0011th scripture in the first volume of the Taisho Tripitaka. This is the upper volume of the 'Nigrodha Parivrajaka Sutra' spoken by the Buddha. It was translated by the Tripitaka Master Shi Hu and others, who were granted the title of 'Chao Feng Da Fu Shi Guang Lu Qing Chuan Fa Da Shi Ci Zi Sha Men Chen' by the Western Heaven Translation Bureau, under imperial decree. Thus have I heard: At one time, the World Honored One was in the Karanda Bamboo Grove Monastery in Rajagriha. At that time, there was an elder in the city named Samagama. One day, after finishing his meal, he left Rajagriha and went to the place where the Buddha was in the Karanda Bamboo Grove Monastery to pay homage and draw near. At this time, the elder, not long after leaving, thought: 'Today has passed the early morning, and the Buddha and the Bhikkhus are each in their own rooms. I should stop for now and not go to the Buddha to pay homage. Today, I should go to the place where the Nigrodha Parivrajaka is gathered.' At that time, the Nigrodha Parivrajaka was in the Utpalamalika Garden, surrounded by many Parivrajakas, speaking loudly, discussing various topics such as kings, wars, thieves, clothing, food, women, wine, heresies, and various miscellaneous matters, even discussing the ocean and so on. These discussions were all closely related to worldly concerns. At this time, the Nigrodha Parivrajaka saw the elder Samagama coming from afar and told the crowd: 'Stop! Stop! You should all lower your voices. The one coming is a disciple of the Shramana Gautama, a great elder living in Rajagriha named Samagama. This person is naturally quiet, and the teachings he has received are also peaceful. Therefore, you should speak softly, and after he knows, then he can come.' At that time, the Parivrajakas, hearing these words, all became silent. At this time, the elder Samagama came to the place where the Nigrodha Parivrajaka was, and after arriving at the gathering, the Nigrodha Parivrajaka greeted him with joy and conversation. After the conversation, they each sat on one side. At this time, the elder Samagama said to the Nigrodha Parivrajaka: 'Your gathering is different. Just now I heard you speaking loudly, discussing topics such as kings, wars, and even the ocean, and so on. These discussions are all closely related to worldly concerns, which is different from my World Honored One, the Tathagata, the Arhat, the Samyak-sambuddha. The Buddha, in the wilderness, sits, lies down, and rests as he pleases, away from the noise, cutting off human traces, and maintaining silence. The body stays in one place, the mind is not scattered, focused on one object, and follows what should be done.' At this time, the Nigrodha Parivrajaka said to the elder Samagama: 'Elder! That Shramana Gautama, how can I discuss with him? If I raise a question, he will respond with various wisdoms, but his wisdom cannot transform, because the Shramana Gautama lives in an empty dwelling, how can wisdom transform? Since wisdom cannot transform in an empty dwelling, then he sits, lies down, and rests in the wilderness, away from the noise, cutting off human traces, and maintaining silence. The body stays in one place, the mind is not scattered, focused on one object, and follows what should be done. Elder! It is like a one-eyed ox walking on the edge, know that how far can that ox walk? The Shramana Gautama is also like this, living in an empty dwelling, how can wisdom transform? Elder, if the Shramana Gautama comes to this gathering, I will surely debate with him. Establishing superior meanings, raising a question, and then striking, I should win, and he will surely lose, like breaking an empty bottle, it is easy to destroy.' At this time, the World Honored One was in his own room, quietly meditating, and with his pure heavenly ear, he heard from afar the conversation between the elder Samagama and the Nigrodha Parivrajaka. At this time, the World Honored One, in the afternoon, came out of his room. At that time, the rain had just stopped, the sun was shining brightly, and the Buddha slowly walked to the Sudatta Pond. After arriving at the pond, he slowly walked back and forth. At this time, the Nigrodha Parivrajaka saw the World Honored One walking back and forth by the pond from afar and told the crowd: 'The Shramana Gautama is now walking back and forth by the Sudatta Pond. If he comes to this gathering, how should you greet him? Should you debate with him? Or just leave your seats? Or stop where you are sitting and call him?' As he said this, naturally someone set up a seat for the Buddha, and it was heard that someone said: 'Venerable Gautama, there is a seat here, please sit as you wish.' At this time, the World Honored One, after finishing his walk by the Sudatta Pond, came to the place where the Nigrodha Parivrajaka was. At that time, the Nigrodha Parivrajaka saw the World Honored One coming from afar and told the crowd: 'When the Shramana Gautama comes to this gathering, I will ask a question. And you, Gautama, in your teachings, by what method of practice can those who practice the path of the Sravakas reach a place of peace, calm their minds, and purify their Brahma conduct?' At this time, after the World Honored One arrived at the gathering, the Parivrajakas naturally felt joy and excitement, and each stood up from their seats to greet him. At this time, the Nigrodha Parivrajaka put his palms together towards the Buddha, bowed and said: 'Welcome! Gautama! You are fully enlightened, this is your seat, you should sit down.'

。」佛告尼拘陀梵志言：「汝但就座所應為我施設之座，而我自知，我自當坐。」

是時，諸梵志眾，高聲唱言：「希有難有！此沙門瞿曇！今此會中，無人說示，以神通力，自知其座。」時，尼拘陀梵志與佛世尊歡喜言論，彼言論已，退坐一面。佛告尼拘陀梵志言：「如來今到此會，汝等有何言論分別？」尼拘陀梵志白佛言：「我向見汝自遠而來，見已我時輒告眾言：『沙門瞿曇來此會時，我當發問：「而汝瞿曇，法律之中，以何法行，能令修聲聞行者到安隱地，止息內心，清凈梵行？」』瞿曇！汝既到此，我以是事，便為問端，是即與汝言論分別。」

爾時，世尊告尼拘陀梵志言：「尼拘陀！汝於是事，而實難知。何以故？異法、異見、異師、異行，但應于汝自法教中隨應發問。」是時，諸梵志眾，高聲唱言：「希有難有！沙門瞿曇！此所問事，不以自教而為見答。返能於他教中，令發問端，隨問當遣。」時，尼拘陀梵志白佛言：「若我異法、異見、異師、異行，于汝法律，我難知者。我今于其自法教中請問于汝，云何修行，能得出離清凈，得最上潔白，及得真實，得清凈真實中住？」

佛告尼拘陀梵志言：「如汝尼拘陀法中所修行者，我今略說。汝謂能得四戒具足、謂能修行、能得最上增勝，於前修行出離，不減諸欲。尼拘陀！云何是汝修行所持四戒？謂不自殺生、不教他殺、不隨喜殺、不自偷盜、不教他盜、不隨喜盜、不自妄語、不教他妄語、不隨喜妄語、不自邪染、不教他邪染、不隨喜邪染。汝尼拘陀！以如是等，謂我能得四戒具足。

「尼拘陀！云何是汝能得修行？汝所修行，謂高處游止施設座位，或翹足而立，以為法行；或常受苦澀粗惡飲食，而為法行；或寂止空地，而為法行；或不去鬚髮，而為法行；或偃臥棘刺，或臥編椽，而為法行；或居止常處凌雲高顯，而為法行；或繫著一處，而為法行，乃至一日三時，沐浴其身。如是多種逼切苦惱，治療于身，而為法行。如是等事，是汝尼拘陀修行之法。

「云何是汝尼拘陀修行者計為出離？尼拘陀！如汝所修出離行者，謂裸露身體，計得出離。又于飲食事訖，舐手取凈。不受顰蹙麵人及瞋恚麵人所施飲食；不于街巷中食；不于刀杖兵器中住。周行城邑，杜默不語、不說所從來、不說所向詣、不說所住止、不出違順語、不出多種語，亦無所說授。或受一家食；或受二家三家乃至七家食；或但受一家，不受余家食；或一日不食；或二日三日乃至七日、或復半月一月不食；或於食中，不食其麨，不食其飯，不食豆及魚肉、牛乳、酥酪油及蜜等，不飲酒，不飲甘漿，不飲醋漿，但飲糠秕清潔之水，而為活命。又常食菜，或食稊稗、或食瞿摩夷、或食藥苗藥根、或食干生米穀、或食諸餘粗惡草菜；或但著一衣、或著草衣，或著吉祥草衣，或著樹皮衣，或柴木為衣，或果樹皮為衣，或以棄屍林中亂髮為衣，或以羊毛、鹿毛、鹿皮為衣，或以底哩吒鳥翅為衣，或以鵂鹠翅為衣。如是等事，是汝尼拘陀修行者，計為出離之行。

「尼拘陀！此等所行，而還實得出離清凈邪？得最上潔白邪？得真實邪？得清凈真實中住邪？」

時，尼拘陀梵志白佛言：「如是，如是。沙門瞿曇！我此修行，是得出離清凈，得最上潔白，及得真實，得清凈真實中住

佛陀告訴尼拘陀梵志說：『你只需在座位上為我安排一個座位，我自會知道，我自會坐下。』 當時，眾梵志高聲說道：『稀有難得！這位沙門瞿曇！今天在座的，沒有人能展示神通，自己知道座位在哪裡。』當時，尼拘陀梵志與佛陀世尊愉快地交談，交談完畢后，退坐一旁。佛陀告訴尼拘陀梵志說：『如來今天來到這裡，你們有什麼言論要討論？』尼拘陀梵志對佛陀說：『我剛才見你從遠處來，看到后我就告訴大家說：「沙門瞿曇來到這裡時，我將發問：『瞿曇，你的教法中，用什麼方法修行，能讓修習聲聞乘的人到達安穩之地，止息內心，清凈梵行？』」瞿曇，你既然來了，我就用這件事作為發問的開端，這就是要與你討論的內容。』 這時，世尊告訴尼拘陀梵志說：『尼拘陀，你問的這個問題，實際上很難理解。為什麼呢？因為不同的教法、不同的見解、不同的老師、不同的修行方式，你應該在你自己的教法中提出相應的問題。』當時，眾梵志高聲說道：『稀有難得！沙門瞿曇！他所問的問題，不以自己的教法來回答，反而能在別人的教法中，讓人提出問題，並能隨問而答。』當時，尼拘陀梵志對佛陀說：『如果我對於不同的教法、不同的見解、不同的老師、不同的修行方式，在你的教法中難以理解，那麼我現在就在我自己的教法中請教你，如何修行，才能得出離清凈，得到最上潔白，以及得到真實，住在清凈真實之中？』 佛陀告訴尼拘陀梵志說：『關於你尼拘陀教法中所修行的內容，我現在簡略地說一下。你認為能夠得到四戒具足，能夠修行，能夠得到最上增勝，在之前的修行中出離，不減少慾望。尼拘陀，什麼是你修行所持的四戒？就是不自己殺生，不教唆他人殺生，不隨喜殺生；不自己偷盜，不教唆他人偷盜，不隨喜偷盜；不自己妄語，不教唆他人妄語，不隨喜妄語；不自己邪淫，不教唆他人邪淫，不隨喜邪淫。你尼拘陀，認為像這樣就能得到四戒具足。』 『尼拘陀，什麼是你認為能夠得到的修行？你所修行的，就是在高處遊走，設定座位，或者踮起腳站立，作為修行；或者經常吃苦澀粗糙的食物，作為修行；或者在寂靜空曠的地方，作為修行；或者不剃鬚發，作為修行；或者躺在荊棘上，或者躺在編織的椽子上，作為修行；或者住在高聳顯眼的地方，作為修行；或者被束縛在一個地方，作為修行，甚至一天三次沐浴身體。像這樣多種逼迫痛苦，折磨身體，作為修行。像這些事情，就是你尼拘陀修行的法門。』 『尼拘陀，什麼是你尼拘陀修行者認為的出離？尼拘陀，你所修的出離行，就是折磨身體，認為可以得到出離。又在吃完飯後，舔手取凈。不接受皺著眉頭的人和憤怒的人所施捨的食物；不在街巷中吃飯；不在刀劍兵器的地方居住。在城邑中行走，沉默不語，不說從哪裡來，不說要到哪裡去，不說住在哪裡，不說違背的話，不說多種話，也不說什麼教導。或者接受一家人的食物；或者接受兩家三家甚至七家人的食物；或者只接受一家人的食物，不接受其他家的食物；或者一天不吃飯；或者兩天三天甚至七天，或者半個月一個月不吃飯；或者在食物中，不吃麵粉，不吃飯，不吃豆類和魚肉、牛奶、酥油、蜂蜜等，不喝酒，不喝甜漿，不喝醋漿，只喝糠秕清潔的水，以此為生。又經常吃蔬菜，或者吃稗子，或者吃牛糞，或者吃藥苗藥根，或者吃干生米穀，或者吃其他粗糙的草菜；或者只穿一件衣服，或者穿草衣，或者穿吉祥草衣，或者穿樹皮衣，或者用柴木做衣服，或者用果樹皮做衣服，或者用丟棄在尸林中的亂髮做衣服，或者用羊毛、鹿毛、鹿皮做衣服，或者用底哩吒鳥的翅膀做衣服，或者用鵂鹠的翅膀做衣服。像這些事情，就是你尼拘陀修行者認為的出離修行。』 『尼拘陀，這些修行，真的能得到出離清凈嗎？能得到最上潔白嗎？能得到真實嗎？能住在清凈真實之中嗎？』 當時，尼拘陀梵志對佛陀說：『是的，是的。沙門瞿曇！我這樣的修行，是能得到出離清凈，得到最上潔白，以及得到真實，住在清凈真實之中的。』

The Buddha said to the Brahmin Nigrodha, 'You only need to arrange a seat for me in the place where you are sitting, and I will know myself, I will sit myself.' At that time, the Brahmins shouted loudly, 'Rare and difficult to find! This Shramana Gautama! Today in this assembly, no one can demonstrate supernatural powers, knowing his seat by himself.' At that time, the Brahmin Nigrodha had a pleasant conversation with the Buddha, and after the conversation, he retreated to one side. The Buddha said to the Brahmin Nigrodha, 'Now that the Tathagata has come to this assembly, what discussions do you have?' The Brahmin Nigrodha said to the Buddha, 'I just saw you coming from afar, and after seeing you, I told everyone, "When Shramana Gautama comes to this assembly, I will ask: 'Gautama, in your teachings, by what method of practice can those who practice the Sravaka path reach a place of peace, calm their minds, and purify their conduct?'" Gautama, since you have come, I will use this matter as the beginning of my question, and this is what I will discuss with you.' At this time, the World Honored One said to the Brahmin Nigrodha, 'Nigrodha, the matter you are asking about is actually difficult to understand. Why? Because of different teachings, different views, different teachers, and different practices, you should ask corresponding questions within your own teachings.' At that time, the Brahmins shouted loudly, 'Rare and difficult to find! Shramana Gautama! The matter he asked about is not answered with his own teachings, but instead, he can make others ask questions within their own teachings, and he can answer as they ask.' At that time, the Brahmin Nigrodha said to the Buddha, 'If I have difficulty understanding different teachings, different views, different teachers, and different practices within your teachings, then I will now ask you within my own teachings, how to practice in order to attain liberation and purity, to obtain the highest purity, and to obtain truth, and to dwell in pure truth?' The Buddha said to the Brahmin Nigrodha, 'Regarding what you practice in your Nigrodha teachings, I will now briefly explain. You believe that you can obtain the four precepts completely, that you can practice, that you can obtain the highest increase, that you can be liberated from previous practices, and that you do not diminish your desires. Nigrodha, what are the four precepts that you hold in your practice? They are not killing living beings yourself, not instructing others to kill, not rejoicing in killing; not stealing yourself, not instructing others to steal, not rejoicing in stealing; not lying yourself, not instructing others to lie, not rejoicing in lying; not engaging in sexual misconduct yourself, not instructing others to engage in sexual misconduct, not rejoicing in sexual misconduct. You, Nigrodha, believe that in this way you can obtain the four precepts completely.' 'Nigrodha, what do you consider to be the practice that can be attained? What you practice is to walk in high places, to set up seats, or to stand on tiptoe, as practice; or to often eat bitter and coarse food, as practice; or to be in a quiet and empty place, as practice; or not to shave your beard and hair, as practice; or to lie on thorns, or to lie on woven rafters, as practice; or to live in a high and conspicuous place, as practice; or to be bound in one place, as practice, even bathing your body three times a day. Such various kinds of oppressive suffering, tormenting the body, as practice. These things are the teachings of your practice, Nigrodha.' 'Nigrodha, what do you Nigrodha practitioners consider to be liberation? Nigrodha, the practice of liberation that you cultivate is to torment the body, believing that you can attain liberation. Also, after eating, you lick your hands to cleanse them. You do not accept food offered by people who frown or are angry; you do not eat in the streets; you do not live in places with swords and weapons. You walk in cities, remaining silent, not saying where you come from, not saying where you are going, not saying where you live, not saying contradictory words, not saying many words, and not giving any teachings. Or you accept food from one family; or you accept food from two, three, or even seven families; or you only accept food from one family and not from others; or you do not eat for one day; or for two, three, or even seven days, or for half a month or a month; or in food, you do not eat flour, you do not eat rice, you do not eat beans and fish, meat, milk, ghee, honey, etc., you do not drink alcohol, you do not drink sweet drinks, you do not drink vinegar drinks, you only drink clean water with chaff, and you live by this. Also, you often eat vegetables, or you eat barnyard grass, or you eat cow dung, or you eat medicinal sprouts and roots, or you eat dry raw rice grains, or you eat other coarse grasses and vegetables; or you only wear one piece of clothing, or you wear grass clothing, or you wear auspicious grass clothing, or you wear bark clothing, or you use firewood as clothing, or you use fruit tree bark as clothing, or you use the disheveled hair discarded in the charnel ground as clothing, or you use sheep's wool, deer hair, or deer skin as clothing, or you use the wings of the 'dili-ta' bird as clothing, or you use the wings of the owl as clothing. These things are what you Nigrodha practitioners consider to be the practice of liberation.' 'Nigrodha, can these practices truly lead to liberation and purity? Can they lead to the highest purity? Can they lead to truth? Can they lead to dwelling in pure truth?' At that time, the Brahmin Nigrodha said to the Buddha, 'Yes, yes. Shramana Gautama! My practice like this can lead to liberation and purity, to the highest purity, and to truth, and to dwelling in pure truth.'

。」

佛告尼拘陀梵志言：「尼拘陀！汝所修行，如是等事，非為出離，非得出離清凈，非得最上潔白，非得真實，非得清凈真實中住，但于修行法中，而得少分。」

尼拘陀梵志白佛言：「沙門瞿曇！如汝所說，雖為甚善。然我此修行，是得最上出離，是得真實，是得無上。」

佛告尼拘陀梵志言：「複次，汝所修行，謂我能得四戒具足、謂能修行、謂得最上增勝。於前修行出離，不減諸欲。持四戒時，與慈心俱。先於東方起慈心，觀具足所行，廣大周普，無二無量，無冤無害。然後南西北方，四維上下，一切世界，與慈心俱，具足所行，亦復如是。尼拘陀！汝作是意，謂我能如是修行，得出離清凈邪？得最上潔白邪？得真實邪？得清凈真實中住邪？」

時，尼拘陀梵志白佛言：「如是，如是。沙門瞿曇！我此修行，實得出離清凈，得最上潔白，及得真實，得清凈真實中住。」

佛告尼拘陀梵志言：「尼拘陀！此如是等汝所修行，非得出離清凈，非得最上潔白，非得真實，非得清凈真實中住。汝謂有所得，此亦非真。」

尼拘陀梵志白佛言：「沙門瞿曇！如汝所說，雖為甚善。然我修行，是得出離清凈，是得真實，是得無上。」

佛告尼拘陀梵志言：「尼拘陀！複次，如汝修行，謂我能得四戒具足、我能修行、我得最上增勝。於前修行出離，不減諸欲。謂以宿住通，能知過去一二三生乃至百生之事。尼拘陀！汝作是意，謂我能如是修行，得出離清凈邪？得最上潔白邪？得真實邪？得清凈真實中住邪？」

佛告尼拘陀梵志言：「尼拘陀！此如是等汝所修行，非得出離清凈，非得最上潔白，非得真實，非得清凈真實中住。雖有所得，而非真實。」

尼拘陀梵志白佛言：「沙門瞿曇！如汝所說，雖為甚善。然我此修行，是得出離清凈，是得真實，是得無上。」

佛告尼拘陀梵志言：「尼拘陀！複次，如汝修行，謂我能得四戒具足，我能修行，我得最上增勝。於前修行出離，不減諸欲，能以清凈天眼，觀見世間一切眾生，若生若滅，若好若丑，或生善趣，或生惡趣，若貴若賤，隨業報應，悉能觀見。尼拘陀！汝作是意，謂我能如是修行，得出離清凈邪？得最上潔白邪？得真實邪？得清凈真實中住邪？」

佛告尼拘陀梵志言：「尼拘陀！如是等事，以汝所修，雖為清凈，然我所說，如汝修行，未離種種煩惱隨增。」

尼拘陀梵志白佛言：「沙門瞿曇！云何我所修行，雖為清凈，汝瞿曇說未離種種煩惱隨增？」

佛告尼拘陀梵志言：「尼拘陀！汝等修行，為欲彰其修行功業，以我修成如是行故，彼國王、大臣、剎帝利、婆羅門等，必當尊重恭敬供養於我。尼拘陀！此即是為汝所修行煩惱隨增。

「複次，尼拘陀！汝雖修行，恃己所修，起貢高相，凌篾於他，此即是為汝所修行煩惱隨增。」

「複次，尼拘陀！汝等修行，起我慢心及增上慢，此即是為汝所修行煩惱隨增

佛陀告訴尼拘陀梵志說：『尼拘陀，你所修行的這些事情，並非真正的解脫，不能達到解脫的清凈，不能達到最上的純潔，不能達到真實，也不能安住于清凈的真實之中，只是在修行的方法中，得到少許的益處。』 尼拘陀梵志對佛陀說：『沙門瞿曇，您所說的雖然很好，但是我的修行，是能夠得到最上的解脫，是能夠得到真實，是能夠得到無上的境界。』 佛陀告訴尼拘陀梵志說：『再者，你所修行的，認為自己能夠圓滿四種戒律，認為自己能夠修行，認為自己能夠得到最上的增進。在之前的修行解脫中，並沒有減少慾望。持守四戒時，與慈悲心同在。先從東方發起慈悲心，觀察所行，廣大周遍，沒有分別，沒有限量，沒有怨恨，沒有傷害。然後向南西北方，四維上下，一切世界，都與慈悲心同在，所行也像這樣。尼拘陀，你認為這樣修行，就能得到解脫的清凈嗎？就能得到最上的純潔嗎？就能得到真實嗎？就能安住于清凈的真實之中嗎？』 這時，尼拘陀梵志對佛陀說：『是的，是的。沙門瞿曇，我的這種修行，確實能夠得到解脫的清凈，得到最上的純潔，以及得到真實，能夠安住于清凈的真實之中。』 佛陀告訴尼拘陀梵志說：『尼拘陀，你所修行的這些，並非真正的解脫清凈，不能得到最上的純潔，不能得到真實，也不能安住于清凈的真實之中。你認為有所得，這也是不真實的。』 尼拘陀梵志對佛陀說：『沙門瞿曇，您所說的雖然很好，但是我的修行，是能夠得到解脫的清凈，是能夠得到真實，是能夠得到無上的境界。』 佛陀告訴尼拘陀梵志說：『尼拘陀，再者，你所修行的，認為自己能夠圓滿四種戒律，認為自己能夠修行，認為自己能夠得到最上的增進。在之前的修行解脫中，並沒有減少慾望。認為自己能夠通過宿命通，知道過去一二三生乃至百生的事情。尼拘陀，你認為這樣修行，就能得到解脫的清凈嗎？就能得到最上的純潔嗎？就能得到真實嗎？就能安住于清凈的真實之中嗎？』 佛陀告訴尼拘陀梵志說：『尼拘陀，你所修行的這些，並非真正的解脫清凈，不能得到最上的純潔，不能得到真實，也不能安住于清凈的真實之中。即使有所得，也不是真實的。』 佛陀告訴尼拘陀梵志說：『尼拘陀，再者，你所修行的，認為自己能夠圓滿四種戒律，認為自己能夠修行，認為自己能夠得到最上的增進。在之前的修行解脫中，並沒有減少慾望，能夠通過清凈的天眼，看到世間一切眾生的生滅，好壞，或生善道，或生惡道，貴賤，隨著業報應，都能夠看到。尼拘陀，你認為這樣修行，就能得到解脫的清凈嗎？就能得到最上的純潔嗎？就能得到真實嗎？就能安住于清凈的真實之中嗎？』 佛陀告訴尼拘陀梵志說：『尼拘陀，像你所修行的這些事情，雖然是清凈的，但是我說，像你這樣的修行，還沒有脫離各種煩惱的增長。』 尼拘陀梵志對佛陀說：『沙門瞿曇，為什麼我所修行的，雖然是清凈的，您瞿曇卻說還沒有脫離各種煩惱的增長呢？』 佛陀告訴尼拘陀梵志說：『尼拘陀，你們修行，是爲了彰顯修行的功業，因為我修成了這樣的修行，那些國王、大臣、剎帝利、婆羅門等，必定會尊重恭敬供養我。尼拘陀，這就是你修行中煩惱的增長。 『再者，尼拘陀，你雖然修行，卻仗恃自己所修的，生起貢高我慢，輕視他人，這就是你修行中煩惱的增長。』 『再者，尼拘陀，你們修行，生起我慢心和增上慢，這就是你修行中煩惱的增長。』

The Buddha said to the Brahmin Nigrodha: 'Nigrodha, your practices, such as these, are not for liberation, do not attain the purity of liberation, do not attain the highest purity, do not attain truth, and do not abide in the purity of truth, but only gain a small portion in the practice of the Dharma.' The Brahmin Nigrodha said to the Buddha: 'Shramana Gautama, what you say is very good, but my practice is to attain the highest liberation, to attain truth, and to attain the unsurpassed state.' The Buddha said to the Brahmin Nigrodha: 'Furthermore, your practice, thinking that you can fulfill the four precepts, that you can practice, and that you can attain the highest advancement. In the previous practice of liberation, there is no reduction of desires. When holding the four precepts, you are with a compassionate heart. First, from the east, you generate a compassionate heart, observing the practice, vast and pervasive, without duality, without measure, without enmity, and without harm. Then to the south, west, north, the four intermediate directions, above and below, all worlds, you are with a compassionate heart, and the practice is also like this. Nigrodha, do you think that by practicing like this, you can attain the purity of liberation? Can you attain the highest purity? Can you attain truth? Can you abide in the purity of truth?' At this time, the Brahmin Nigrodha said to the Buddha: 'Yes, yes. Shramana Gautama, my practice truly attains the purity of liberation, attains the highest purity, and attains truth, and can abide in the purity of truth.' The Buddha said to the Brahmin Nigrodha: 'Nigrodha, these practices of yours are not the true purity of liberation, do not attain the highest purity, do not attain truth, and do not abide in the purity of truth. What you think you have attained is also not true.' The Brahmin Nigrodha said to the Buddha: 'Shramana Gautama, what you say is very good, but my practice is to attain the purity of liberation, to attain truth, and to attain the unsurpassed state.' The Buddha said to the Brahmin Nigrodha: 'Nigrodha, furthermore, your practice, thinking that you can fulfill the four precepts, that you can practice, and that you can attain the highest advancement. In the previous practice of liberation, there is no reduction of desires. Thinking that you can know the events of one, two, three, or even a hundred past lives through the power of knowing past lives. Nigrodha, do you think that by practicing like this, you can attain the purity of liberation? Can you attain the highest purity? Can you attain truth? Can you abide in the purity of truth?' The Buddha said to the Brahmin Nigrodha: 'Nigrodha, these practices of yours are not the true purity of liberation, do not attain the highest purity, do not attain truth, and do not abide in the purity of truth. Even if there is something attained, it is not true.' The Buddha said to the Brahmin Nigrodha: 'Nigrodha, furthermore, your practice, thinking that you can fulfill the four precepts, that you can practice, and that you can attain the highest advancement. In the previous practice of liberation, there is no reduction of desires. You can see the birth and death of all beings in the world with a pure heavenly eye, whether good or bad, whether born in good realms or bad realms, whether noble or lowly, according to their karmic retribution. Nigrodha, do you think that by practicing like this, you can attain the purity of liberation? Can you attain the highest purity? Can you attain truth? Can you abide in the purity of truth?' The Buddha said to the Brahmin Nigrodha: 'Nigrodha, these things that you practice, although they are pure, I say that your practice has not yet separated from the increase of various afflictions.' The Brahmin Nigrodha said to the Buddha: 'Shramana Gautama, why do you, Gautama, say that my practice, although pure, has not yet separated from the increase of various afflictions?' The Buddha said to the Brahmin Nigrodha: 'Nigrodha, you practice in order to manifest the merit of your practice, because I have accomplished such practice, those kings, ministers, Kshatriyas, Brahmins, etc., will surely respect, revere, and make offerings to me. Nigrodha, this is the increase of afflictions in your practice.' 'Furthermore, Nigrodha, although you practice, you rely on your own practice, giving rise to arrogance and looking down on others, this is the increase of afflictions in your practice.' 'Furthermore, Nigrodha, you practice, giving rise to pride and excessive pride, this is the increase of afflictions in your practice.'

。複次，尼拘陀！汝等修行，于余沙門婆羅門輕毀凌辱，作如是言：『汝諸沙門婆羅門，以多種食而為活命，普食世間五種種子，所謂根種子、身種子、虛種子、最上種子、種子中種子，如是五種，以資其命。』汝尼拘陀！如是周行，出輕辱言，伺求諍論，迅疾快利，其猶電轉，摧伏破壞，又如霜雹。尼拘陀！此即是為汝所修行煩惱隨增。

「複次，尼拘陀！汝等修行，或見余沙門婆羅門，為他同類等眾之所尊重恭敬供養，乃生種種憎嫉之心，即作是言：『汝諸沙門婆羅門，貪多種食而為活命，返為他眾之所尊重恭敬供養。我常但以苦澀虛淡之物而為活命。何故他眾，不作恭敬供養於我尼拘陀？』此即是為汝所修行煩惱隨增。

大正藏第 01 冊 No. 0011 尼拘陀梵志經

佛說尼拘陀梵志經卷下

「複次，尼拘陀！汝等修行，若於如來、或於如來弟子之所，方伸請問，嫌恚旋生。瞋惱既興，障礙斯作，以障礙故，起諸過失。尼拘陀！此即是為汝所修行煩惱隨增。

「複次，尼拘陀！汝等修行，若於如來、或於如來弟子之所，詢問正法。時，佛如來，正以一心，善為開說，決定如應，除遣所疑。而汝等輩，乃以外論而來指說，互相違背，欲奪其理，返謂所問不正分別。尼拘陀！此即是為汝所修行煩惱隨增。

「複次，尼拘陀！汝等修行，知佛如來、或如來弟子，實有最上增勝功德，所應敬仰而不敬仰。尼拘陀！此即是為汝所修行煩惱隨增。

「複次，尼拘陀！有修行者，于饒益事，或生厭離；或損害事，不起厭離。汝等以是二事中，若於損害事，不生厭離者。尼拘陀！此即是為汝所修行煩惱隨增。

「複次，尼拘陀！汝等修行，謂起慢相，有所表示，我能修行。尼拘陀！此即是為汝所修行煩惱隨增。

「複次，尼拘陀！汝等修行，或得珍妙飲食，耽著其味，而生簡別：『我此所樂，我此不樂。若所樂者，我即可受。』由是取著，隨生耽染，以耽染故，隱覆過失，是故勝慧，不得出離。所餘飲食，若不樂者，猶故貪惜，俯仰而舍。尼拘陀！此即是為汝所修行煩惱隨增。

「複次，尼拘陀！汝等修行，于深隱處，以如善相，寂然而坐，有來問言：『汝於何法，而能解了？復於何法，而不解了？』而汝等輩，于所了處，言我不解；于不了處，而言我解。如是多種，皆謂正知，起諸妄語。尼拘陀！此即是為汝所修行煩惱隨增。

「複次，尼拘陀！汝等修行，常時發起忿恚尤蛆。尼拘陀！此即是為汝所修行煩惱隨增。

「複次，尼拘陀！汝等修行，於一切處，無慚無愧。尼拘陀！此即是為汝所修行煩惱隨增。

「複次，尼拘陀！汝等修行，常起懈怠及劣精進。尼拘陀！此即是為汝所修行煩惱隨增。

「複次，尼拘陀！汝等修行，而常失念，及不正知。尼拘陀！此即是為汝所修行煩惱隨增。

「複次，尼拘陀！汝等修行，其心散亂，諸根減劣。尼拘陀！此即是為汝所修行煩惱隨增。

「複次，尼拘陀！汝等修行，起于損害，堅固前心，不求出離，一向自見，於此等法，實生取著。尼拘陀！此即是為汝所修行煩惱隨增。

「複次，尼拘陀！汝等修行，邪見深厚，行顛倒法

現代漢語譯本：再者，尼拘陀！你們修行時，輕視詆譭其他的沙門婆羅門，說：『你們這些沙門婆羅門，靠吃多種食物為生，普遍食用世間五種種子，即根種子、身種子、虛種子、最上種子和種子中的種子，以此維持生命。』尼拘陀！你們這樣到處遊走，說輕蔑侮辱的話，伺機挑起爭論，像閃電一樣迅速，像霜雹一樣摧毀破壞。尼拘陀！這就是你們修行時煩惱不斷增長的原因。 現代漢語譯本：再者，尼拘陀！你們修行時，如果看到其他沙門婆羅門受到同類大眾的尊重、恭敬和供養，就會產生各種嫉妒之心，然後說：『你們這些沙門婆羅門，貪圖多種食物為生，反而受到大眾的尊重、恭敬和供養。我常常只吃苦澀清淡的食物為生。為什麼大眾不尊重、供養我尼拘陀呢？』這就是你們修行時煩惱不斷增長的原因。 現代漢語譯本：再者，尼拘陀！你們修行時，如果向如來或如來的弟子請教問題，就會產生嫌惡和憤怒。一旦憤怒產生，就會製造障礙，因為有障礙，就會產生各種過失。尼拘陀！這就是你們修行時煩惱不斷增長的原因。 現代漢語譯本：再者，尼拘陀！你們修行時，如果向如來或如來的弟子請教正法。這時，佛如來會一心一意，善巧地為你們開示，明確地解答你們的疑惑。但是你們卻用外道的理論來指責，互相矛盾，想要否定佛理，反而說你們所問的不正確。尼拘陀！這就是你們修行時煩惱不斷增長的原因。 現代漢語譯本：再者，尼拘陀！你們修行時，明明知道佛如來或如來的弟子有最上、最殊勝的功德，應該敬仰卻不敬仰。尼拘陀！這就是你們修行時煩惱不斷增長的原因。 現代漢語譯本：再者，尼拘陀！有些修行人，對於有益的事情，反而厭惡；對於有害的事情，卻不厭惡。你們在這兩件事中，如果對於有害的事情不產生厭惡。尼拘陀！這就是你們修行時煩惱不斷增長的原因。 現代漢語譯本：再者，尼拘陀！你們修行時，會產生傲慢的姿態，表現出『我能修行』的樣子。尼拘陀！這就是你們修行時煩惱不斷增長的原因。 現代漢語譯本：再者，尼拘陀！你們修行時，如果得到珍貴的美味食物，就會貪戀它的味道，然後挑剔說：『這個我喜歡，這個我不喜歡。如果是我喜歡的，我就可以接受。』因此產生執著，隨之產生貪戀，因為貪戀，就掩蓋了自己的過失，所以無法獲得殊勝的智慧，無法解脫。對於其他不喜歡的食物，仍然貪婪吝惜，勉強地吃下去。尼拘陀！這就是你們修行時煩惱不斷增長的原因。 現代漢語譯本：再者，尼拘陀！你們修行時，在隱蔽的地方，裝作一副善良的樣子，安靜地坐著。如果有人來問：『你對什麼法理解了？又對什麼法不理解？』你們對於理解的地方，卻說不理解；對於不理解的地方，卻說理解。像這樣多種情況，都說是正確的認知，說各種妄語。尼拘陀！這就是你們修行時煩惱不斷增長的原因。 現代漢語譯本：再者，尼拘陀！你們修行時，常常發起憤怒和怨恨。尼拘陀！這就是你們修行時煩惱不斷增長的原因。 現代漢語譯本：再者，尼拘陀！你們修行時，在任何地方，都無慚無愧。尼拘陀！這就是你們修行時煩惱不斷增長的原因。 現代漢語譯本：再者，尼拘陀！你們修行時，常常懈怠，精進力低下。尼拘陀！這就是你們修行時煩惱不斷增長的原因。 現代漢語譯本：再者，尼拘陀！你們修行時，常常失念，沒有正確的認知。尼拘陀！這就是你們修行時煩惱不斷增長的原因。 現代漢語譯本：再者，尼拘陀！你們修行時，心意散亂，諸根衰弱。尼拘陀！這就是你們修行時煩惱不斷增長的原因。 現代漢語譯本：再者，尼拘陀！你們修行時，產生損害他人的想法，固執己見，不尋求解脫，一味地堅持自己的看法，對於這些法，實際上產生了執著。尼拘陀！這就是你們修行時煩惱不斷增長的原因。 現代漢語譯本：再者，尼拘陀！你們修行時，邪見深重，奉行顛倒的法。

English version: Furthermore, Nikhuda! When you practice, you despise and slander other Shramanas and Brahmins, saying, 'You Shramanas and Brahmins live by eating various foods, universally consuming the five kinds of seeds in the world, namely root seeds, body seeds, hollow seeds, supreme seeds, and seeds among seeds, using these to sustain your lives.' Nikhuda! You wander around, uttering contemptuous and insulting words, seeking to provoke disputes, as swift as lightning, destroying and demolishing like frost and hail. Nikhuda! This is why your afflictions constantly increase during your practice. English version: Furthermore, Nikhuda! When you practice, if you see other Shramanas and Brahmins being respected, revered, and offered to by their peers, you develop various feelings of jealousy, and then say, 'You Shramanas and Brahmins, who are greedy for various foods to live on, are instead respected, revered, and offered to by the masses. I always live on bitter and bland food. Why don't the masses respect and offer to me, Nikhuda?' This is why your afflictions constantly increase during your practice. English version: Furthermore, Nikhuda! When you practice, if you ask questions of the Tathagata or the Tathagata's disciples, you will generate aversion and anger. Once anger arises, it creates obstacles, and because of these obstacles, various faults arise. Nikhuda! This is why your afflictions constantly increase during your practice. English version: Furthermore, Nikhuda! When you practice, if you ask the Tathagata or the Tathagata's disciples about the true Dharma. At that time, the Buddha Tathagata will wholeheartedly and skillfully explain it to you, clearly resolving your doubts. But you use external doctrines to criticize, contradicting each other, trying to deny the Buddha's teachings, and instead say that your questions are not properly answered. Nikhuda! This is why your afflictions constantly increase during your practice. English version: Furthermore, Nikhuda! When you practice, you clearly know that the Buddha Tathagata or the Tathagata's disciples have the highest and most excellent merits, and should be revered, yet you do not revere them. Nikhuda! This is why your afflictions constantly increase during your practice. English version: Furthermore, Nikhuda! Some practitioners are averse to beneficial things, but not averse to harmful things. If you do not develop aversion to harmful things in these two matters. Nikhuda! This is why your afflictions constantly increase during your practice. English version: Furthermore, Nikhuda! When you practice, you will develop an arrogant demeanor, showing off that 'I can practice.' Nikhuda! This is why your afflictions constantly increase during your practice. English version: Furthermore, Nikhuda! When you practice, if you obtain precious and delicious food, you will be attached to its taste, and then be picky, saying, 'This I like, this I don't like. If it is what I like, I can accept it.' Thus, attachment arises, followed by craving, and because of craving, you conceal your faults, so you cannot obtain supreme wisdom and cannot be liberated. For other foods that you do not like, you are still greedy and stingy, forcing yourself to eat them. Nikhuda! This is why your afflictions constantly increase during your practice. English version: Furthermore, Nikhuda! When you practice, in secluded places, you pretend to be virtuous, sitting quietly. If someone comes and asks, 'What Dharma have you understood? And what Dharma have you not understood?' You say that you do not understand what you have understood, and say that you understand what you do not understand. In many such cases, you claim to have correct knowledge, and tell various lies. Nikhuda! This is why your afflictions constantly increase during your practice. English version: Furthermore, Nikhuda! When you practice, you constantly generate anger and resentment. Nikhuda! This is why your afflictions constantly increase during your practice. English version: Furthermore, Nikhuda! When you practice, you are shameless and without remorse in all places. Nikhuda! This is why your afflictions constantly increase during your practice. English version: Furthermore, Nikhuda! When you practice, you are often lazy and have weak diligence. Nikhuda! This is why your afflictions constantly increase during your practice. English version: Furthermore, Nikhuda! When you practice, you often lose mindfulness and do not have correct knowledge. Nikhuda! This is why your afflictions constantly increase during your practice. English version: Furthermore, Nikhuda! When you practice, your mind is scattered, and your faculties are weakened. Nikhuda! This is why your afflictions constantly increase during your practice. English version: Furthermore, Nikhuda! When you practice, you generate thoughts of harming others, stubbornly hold onto your own views, do not seek liberation, and insist on your own opinions. You are actually attached to these dharmas. Nikhuda! This is why your afflictions constantly increase during your practice. English version: Furthermore, Nikhuda! When you practice, your wrong views are deep-rooted, and you practice inverted dharmas.

。尼拘陀！此即是為汝所修行煩惱隨增。

「複次，尼拘陀！汝等修行，于無邊際，計為有邊，起見亦然。尼拘陀！此即是為汝所修行煩惱隨增。

「複次，尼拘陀！汝等修行，常起貪愛及瞋恚心。尼拘陀！此即是為汝所修行煩惱隨增。

「複次，尼拘陀！汝等修行，于諸所行，愚癡暗鈍。尼拘陀！此即是為汝所修行煩惱隨增。

「複次，尼拘陀！汝等修行，不能聽受，既如聾者，無所說示，又類啞羊。尼拘陀！此即是為汝所修行煩惱隨增。

「複次，尼拘陀！汝等修行，樂作罪業，又樂親近作罪業者，為他惡友之所繫屬，及為攝伏。尼拘陀！此即是為汝所修行煩惱隨增。

「複次，尼拘陀！汝等修行，起增上慢，計有得想，未見謂見，未作謂作，未得謂得，未知謂知，未證謂證。尼拘陀！此即是為汝所修行煩惱隨增。尼拘陀！于汝意云何？如上所說，諸煩惱法，彼有一類修行之者，具是事邪？」

尼拘陀梵志白佛言：「沙門瞿曇！豈獨一類修行之者，具是煩惱？如我意者，其數甚多。」

佛告尼拘陀梵志言：「如我上說，汝等修行，為欲彰其修行功業。以我修成如是行故，令彼國王、大臣、剎帝利、婆羅門等，尊重恭敬，供養於我。尼拘陀！汝等若或如是為欲彰其修行功業，令彼國王、大臣等，恭敬供養，乃至起增上慢。計有得想，未見謂見，未作謂作，未知謂知，未得謂得，未證謂證。此如是等，皆不清凈，一切悉為煩惱隨增，當知皆是染分所攝。尼拘陀！于汝意云何？如我上說，如是等事，如是修行，謂得出離清凈邪？得最上潔白邪？得真實邪？得清凈真實中住邪？」

尼拘陀梵志白佛言：「如是，如是。沙門瞿曇！如我等輩，如是修行，是得出離清凈，是得最上潔白，是得真實，是得清凈真實中住。」

佛告尼拘陀梵志言：「我今為汝，如實而說。如汝曏者問於我言：『沙門瞿曇！法律之中，以何法行，能令修聲聞行者到安隱地，止息內心，清凈梵行？』如是所問，乃為真實。當知聲聞止息處者，上中最上，極為高勝，是諸聖者止息之所。」

爾時，諸梵志眾，咸共贊言：「奇哉！奇哉！沙門瞿曇！法律之中，所作清涼。」

爾時，和合長者，聞是言已，知彼在會諸梵志眾，于佛世尊，少生嚮慕，即告尼拘陀梵志言：「尼拘陀！汝向所言，與佛世尊，互相議論，建立勝義。發一問端，而為叩擊，我應得勝，彼必墮負，如擊空瓶，易為破壞。汝今何故，不發問邪？」

佛告尼拘陀梵志言：「于汝意云何？汝實曾發斯語言邪？」

尼拘陀梵志白佛言：「沙門瞿曇！我實曾說如是語言。」

佛告尼拘陀梵志言：「尼拘陀！汝豈不聞古師先德耆年宿舊智者所說，諸佛、如來、應供、正等正覺，亦如汝等，今時集會，高舉其聲，發諸言論，所謂王論戰論盜賊之論、衣論食論婦女之論、酒論邪論繁雜之論，如是乃至海等相論邪？尼拘陀！或復曾聞古師所說，諸佛、如來、應供、正等正覺，如我今時，于曠野中，坐臥居止，遠離憒鬧，絕於人跡，寂守是相。身住一處，心不散亂，專注一境，如應所行邪？」

尼拘陀梵志白佛言：「如是，瞿曇！我亦曾聞古師先德耆年宿舊智者所說，諸佛、如來、應供、正等正覺，非如我等，今時集會，高舉其聲，發諸言論

尼拘陀啊！你這樣的修行，只會讓煩惱不斷增長。 再者，尼拘陀！你們修行時，對於無邊無際的事物，卻執著地認為有邊際，並因此產生見解。尼拘陀！這隻會讓你們的煩惱不斷增長。 再者，尼拘陀！你們修行時，常常生起貪愛和嗔恨之心。尼拘陀！這隻會讓你們的煩惱不斷增長。 再者，尼拘陀！你們修行時，對於所做的事情，愚昧無知，遲鈍不明。尼拘陀！這隻會讓你們的煩惱不斷增長。 再者，尼拘陀！你們修行時，不能聽取教誨，像聾子一樣，聽不見任何教導，又像啞巴羊一樣，無法表達。尼拘陀！這隻會讓你們的煩惱不斷增長。 再者，尼拘陀！你們修行時，喜歡做壞事，又喜歡親近做壞事的人，被惡友所束縛和控制。尼拘陀！這隻會讓你們的煩惱不斷增長。 再者，尼拘陀！你們修行時，生起增上慢，認為自己有所得，沒看見的認為看見了，沒做的認為做了，沒得到的認為得到了，不知道的認為知道了，沒證悟的認為證悟了。尼拘陀！這隻會讓你們的煩惱不斷增長。尼拘陀！你認為如何？像上面所說的這些煩惱，那些修行的人，是不是都具備這些問題呢？ 尼拘陀梵志回答佛陀說：『沙門瞿曇！豈止是一類修行的人有這些煩惱？依我看，這樣的人很多。』 佛陀告訴尼拘陀梵志說：『就像我上面所說的，你們修行是爲了彰顯自己的修行功德，想讓國王、大臣、剎帝利、婆羅門等尊重、恭敬、供養你們。尼拘陀！你們如果爲了彰顯修行功德，讓國王、大臣等恭敬供養，甚至生起增上慢，認為自己有所得，沒看見的認為看見了，沒做的認為做了，不知道的認為知道了，沒得到的認為得到了，沒證悟的認為證悟了。這些都是不清凈的，都是煩惱的增長，應當知道這些都是被染污的。尼拘陀！你認為如何？像我上面所說的這些事，這樣的修行，能說是得到解脫清凈嗎？能說是得到最上潔白嗎？能說是得到真實嗎？能說是住在清凈真實之中嗎？』 尼拘陀梵志回答佛陀說：『是的，是的。沙門瞿曇！像我們這樣修行，就是得到解脫清凈，就是得到最上潔白，就是得到真實，就是住在清凈真實之中。』 佛陀告訴尼拘陀梵志說：『我現在如實地告訴你。就像你剛才問我的：『沙門瞿曇！在你的教法中，用什麼方法修行，能讓修習聲聞乘的人到達安穩之地，止息內心，清凈梵行？』你這樣的問題才是真實的。應當知道，聲聞止息的地方，是最高最上的，極其殊勝的，是聖者們止息的地方。』 這時，眾梵志都讚歎說：『奇妙啊！奇妙啊！沙門瞿曇！你的教法真是清涼！』 這時，和合長者聽到這些話，知道在場的梵志們對佛陀世尊稍微產生了一些敬慕之心，就告訴尼拘陀梵志說：『尼拘陀！你剛才所說的，和佛陀世尊互相辯論，建立勝義。你提出一個問題，就像敲擊一樣，我應該能獲勝，他必定會失敗，就像擊打空瓶，很容易就破碎了。你現在為什麼不提問呢？』 佛陀告訴尼拘陀梵志說：『你認為如何？你真的說過這樣的話嗎？』 尼拘陀梵志回答佛陀說：『沙門瞿曇！我確實說過這樣的話。』 佛陀告訴尼拘陀梵志說：『尼拘陀！你難道沒聽過古代的老師、先賢、年長有德的智者所說，諸佛、如來、應供、正等正覺，也像你們現在這樣，高聲喧譁，發表各種言論，比如關於國王的言論、戰爭的言論、盜賊的言論、衣服的言論、食物的言論、婦女的言論、酒的言論、邪見的言論、繁雜的言論，甚至像大海一樣無邊無際的言論嗎？尼拘陀！或者你曾聽過古代的老師所說，諸佛、如來、應供、正等正覺，像我現在這樣，在曠野中，坐臥居住，遠離喧鬧，斷絕人跡，寂靜地守護這種狀態。身體安住一處，心不散亂，專注於一個目標，如理如法地修行嗎？』 尼拘陀梵志回答佛陀說：『是的，瞿曇！我也曾聽過古代的老師、先賢、年長有德的智者所說，諸佛、如來、應供、正等正覺，不像我們現在這樣，高聲喧譁，發表各種言論。

Nigrodha, this practice of yours only increases your afflictions. Furthermore, Nigrodha, when you practice, you cling to the idea of boundaries in what is boundless, and you form views based on this. Nigrodha, this only increases your afflictions. Furthermore, Nigrodha, when you practice, you constantly give rise to greed and hatred. Nigrodha, this only increases your afflictions. Furthermore, Nigrodha, when you practice, you are ignorant and dull about what you do. Nigrodha, this only increases your afflictions. Furthermore, Nigrodha, when you practice, you cannot listen to teachings, like the deaf, unable to hear any instruction, and like mute sheep, unable to express yourselves. Nigrodha, this only increases your afflictions. Furthermore, Nigrodha, when you practice, you enjoy doing evil deeds, and you enjoy associating with those who do evil, being bound and controlled by bad friends. Nigrodha, this only increases your afflictions. Furthermore, Nigrodha, when you practice, you develop conceit, thinking you have attained something, seeing what you have not seen, doing what you have not done, attaining what you have not attained, knowing what you do not know, and realizing what you have not realized. Nigrodha, this only increases your afflictions. Nigrodha, what do you think? Do those who practice with such afflictions possess all these problems? The Brahmin Nigrodha replied to the Buddha, 'Shramana Gautama, are these afflictions limited to just one type of practitioner? In my opinion, there are many such people.' The Buddha told the Brahmin Nigrodha, 'As I said before, you practice to show off your merits, hoping that kings, ministers, Kshatriyas, Brahmins, and others will respect, honor, and make offerings to you. Nigrodha, if you practice to show off your merits, hoping that kings, ministers, and others will respect and make offerings, and even develop conceit, thinking you have attained something, seeing what you have not seen, doing what you have not done, knowing what you do not know, attaining what you have not attained, and realizing what you have not realized, all these are impure, all these increase afflictions, and you should know that all these are tainted. Nigrodha, what do you think? Can such practices be said to lead to liberation and purity? Can they be said to lead to the highest purity? Can they be said to lead to truth? Can they be said to abide in pure truth?' The Brahmin Nigrodha replied to the Buddha, 'Yes, yes. Shramana Gautama, our practice is to attain liberation and purity, to attain the highest purity, to attain truth, and to abide in pure truth.' The Buddha told the Brahmin Nigrodha, 'I will now tell you the truth. Just as you asked me earlier, 'Shramana Gautama, in your teachings, what practice can lead those who follow the path of the Shravakas to a place of peace, to calm their minds, and to purify their conduct?' This question of yours is true. You should know that the place where the Shravakas find peace is the highest and most supreme, extremely excellent, and is the place where the sages find peace.' At that time, all the Brahmins praised, saying, 'Wonderful! Wonderful! Shramana Gautama! Your teachings are truly cooling!' At that time, the elder Vahita, having heard these words, knew that the Brahmins present had developed some admiration for the Buddha, and told the Brahmin Nigrodha, 'Nigrodha, what you said earlier, debating with the Buddha, establishing the highest meaning, you raised a question as if striking, I should have won, and he would have lost, like striking an empty bottle, easily broken. Why are you not asking questions now?' The Buddha told the Brahmin Nigrodha, 'What do you think? Did you really say such words?' The Brahmin Nigrodha replied to the Buddha, 'Shramana Gautama, I did say such words.' The Buddha told the Brahmin Nigrodha, 'Nigrodha, have you not heard the ancient teachers, the wise elders, and the old sages say that the Buddhas, the Tathagatas, the Arhats, the Fully Enlightened Ones, also like you now, raise their voices and make various pronouncements, such as pronouncements about kings, wars, thieves, clothes, food, women, wine, wrong views, and miscellaneous matters, even endless pronouncements like the ocean? Nigrodha, or have you heard the ancient teachers say that the Buddhas, the Tathagatas, the Arhats, the Fully Enlightened Ones, like I am now, sit, lie down, and dwell in the wilderness, away from the noise, cut off from human contact, quietly guarding this state. The body dwells in one place, the mind is not scattered, focused on one goal, practicing according to the Dharma?' The Brahmin Nigrodha replied to the Buddha, 'Yes, Gautama! I have also heard the ancient teachers, the wise elders, and the old sages say that the Buddhas, the Tathagatas, the Arhats, the Fully Enlightened Ones, are not like us now, raising our voices and making various pronouncements.'

。所謂王論戰論盜賊之論、衣論食論婦女之論、酒論邪論繁雜之論，如是乃至海等相論。我復曾聞古師所說，諸佛、如來、應供、正等正覺，如汝今時，于曠野中，坐臥居止，遠離憒鬧，絕於人跡，寂守是相。身住一處，心不散亂，專注一境，如應所行。」

佛告尼拘陀梵志言：「尼拘陀！汝等昔聞古師說時，豈不作是思惟：『彼諸佛世尊，能隨宜說法，自覺悟已，復為他說覺悟之法；自解脫已，復為他說解脫之法；自安隱已，復為他說安隱之法。自得涅槃已，復為他說涅槃之法。』尼拘陀！汝等爾時而返謂言：『沙門瞿曇作如是說，于師法事業，有所分別。』又復說言：『沙門瞿曇作如是說，于寂靜住事業有所分別。』又復說言：『沙門瞿曇作如是說，彼尼拘陀師法之中，罪不善法，有所合集。』又復說言：『沙門瞿曇作如是說，彼尼拘陀師法之中，多種善法，有所離散。』又復說言：『沙門瞿曇作如是說，為欲宣示彼因緣事。』此如是等多種言說，不應如是見。

「尼拘陀！何故不應如是見邪？謂以彼諸師法、彼諸所行，乃至彼諸因緣事等，皆悉有異。尼拘陀！是故，我不說彼師法事業，亦不說彼寂靜住事業，亦不說彼師法之中罪不善法有所合集，亦不說彼師法之中多種善法有所離散，亦不欲說彼因緣事。

「尼拘陀！我常作是說：『或有正士，不諂不曲，及不虛誑，正修行者，我即為彼說法教示，如應開導。令彼正士，如我正說及正教示，於七年中，或復六年，五四三二一年之中，一向不亂，離諸熱惱，清凈身心，專注趣求。我說是人，見法知法，超初二果，直進第三有餘依位阿那含果。』

「複次，尼拘陀！我常作是說：『或有正士，不諂不曲，及不虛誑，正修行者，我即為彼，說法教示，如應開導。令彼正士，如我正說及正教示，於七月中，或復六月，五四三二一月半月，一向不亂，離諸熱惱，清凈身心，專注趣求。我說是人，見法知法，超初二果，直進第三有餘依位阿那含果。』

「複次，尼拘陀！我常作是說：『或有正士，不諂不曲，及不虛誑，正修行者，我即為彼，說法教示，如應開導。令彼正士，如我正說及正教示，於七日中，或復六日，五四三二一日半日，乃至食前食后，一向不亂，離諸熱惱，清凈身心，專注趣求。我說是人，見法知法，超初二果，直進第三有餘依位阿那含果。』」

爾時，世尊作是說時，會中所有諸梵志眾，障累深重，無所曉悟，身心惑亂，沉迷昏懵。彼諸辯才，不能施設，俯首寂然，憂思而住。爾時，世尊知是事已，顧謂和合長者言：「長者！今此等輩，誠為癡者。既昧見聞，復絕言說，如人以物自杜其口。罪垢斯深，是大魔事。彼等不能于佛如來發是問言：『而汝沙門，法律之中，以何法行，能令修聲聞行者，到安隱地，止息內心，清凈梵行？』」

爾時，世尊乃為和合長者，隨應說法示教利喜已，身放光明，廣大熾盛，普遍照耀。即于會中，踴身虛空，還迦蘭陀竹林精舍

所謂關於國王的爭論、關於盜賊的爭論、關於衣服的爭論、關於食物的爭論、關於婦女的爭論、關於酒的爭論、關於邪說的爭論，以及各種繁雜的爭論，乃至像大海一樣多的各種爭論。我曾經聽古代的老師說，諸佛、如來、應供、正等正覺，就像你現在這樣，在曠野中，坐著、躺著、居住，遠離喧鬧，斷絕人跡，寂靜地保持這種狀態。身體住在一個地方，心不散亂，專注於一個目標，按照應該做的去修行。 佛陀告訴尼拘陀梵志說：『尼拘陀，你們以前聽古代老師說的時候，難道沒有這樣想過嗎？「那些佛世尊，能夠根據情況說法，自己覺悟之後，又為他人說覺悟的方法；自己解脫之後，又為他人說解脫的方法；自己安穩之後，又為他人說安穩的方法；自己得到涅槃之後，又為他人說涅槃的方法。」尼拘陀，你們當時反而說：「沙門瞿曇這樣說，對於老師的教法事業，有所分別。」又說：「沙門瞿曇這樣說，對於寂靜的修行事業，有所分別。」又說：「沙門瞿曇這樣說，在尼拘陀老師的教法中，罪惡不善的法，有所聚集。」又說：「沙門瞿曇這樣說，在尼拘陀老師的教法中，多種善法，有所離散。」又說：「沙門瞿曇這樣說，是爲了宣示那些因緣的事情。」像這樣多種說法，不應該這樣看待。 『尼拘陀，為什麼不應該這樣錯誤地看待呢？因為那些老師的教法、那些修行方式，乃至那些因緣的事情等等，都是有差異的。尼拘陀，所以，我不說那些老師的教法事業，也不說那些寂靜的修行事業，也不說那些老師的教法中罪惡不善的法有所聚集，也不說那些老師的教法中多種善法有所離散，也不想說那些因緣的事情。 『尼拘陀，我常常這樣說：「如果有正直的人，不諂媚不彎曲，也不虛假欺騙，如實修行的人，我就為他們說法教導，按照他們的情況開導。讓他們這些正直的人，按照我所說的和教導的，在七年之中，或者六年、五年、四年、三年、二年、一年之中，一心不亂，遠離各種煩惱，清凈身心，專注于追求。我說這樣的人，能夠見到法，知道法，超越初果和二果，直接進入第三有餘依位的阿那含果。」』 『再次，尼拘陀，我常常這樣說：「如果有正直的人，不諂媚不彎曲，也不虛假欺騙，如實修行的人，我就為他們說法教導，按照他們的情況開導。讓他們這些正直的人，按照我所說的和教導的，在七個月之中，或者六個月、五個月、四個月、三個月、兩個月、一個月、半個月之中，一心不亂，遠離各種煩惱，清凈身心，專注于追求。我說這樣的人，能夠見到法，知道法，超越初果和二果，直接進入第三有餘依位的阿那含果。」』 『再次，尼拘陀，我常常這樣說：「如果有正直的人，不諂媚不彎曲，也不虛假欺騙，如實修行的人，我就為他們說法教導，按照他們的情況開導。讓他們這些正直的人，按照我所說的和教導的，在七天之中，或者六天、五天、四天、三天、兩天、一天、半天，乃至吃飯前吃飯後，一心不亂，遠離各種煩惱，清凈身心，專注于追求。我說這樣的人，能夠見到法，知道法，超越初果和二果，直接進入第三有餘依位的阿那含果。」』 當時，世尊說這些話的時候，會中所有的婆羅門眾，障礙深重，沒有覺悟，身心迷惑混亂，沉迷昏聵。他們那些辯才，不能施展，低著頭寂靜無聲，憂愁地坐著。當時，世尊知道這件事後，回頭對和合長者說：『長者，這些人真是愚癡啊。既不明白見聞，又不能說話，就像人用東西堵住自己的嘴巴一樣。罪惡深重，這是大魔的事情。他們不能向佛如來提出這樣的問題：「而你沙門，在你的法律之中，用什麼方法修行，能夠讓修聲聞行的人，到達安穩之地，止息內心，清凈梵行？」』 當時，世尊就為和合長者，根據情況說法，開示教導，使他歡喜，然後身體放出光明，廣大熾盛，普遍照耀。隨即在會中，躍身到虛空中，回到迦蘭陀竹林精舍。

The so-called discussions about kings, discussions about thieves, discussions about clothing, discussions about food, discussions about women, discussions about wine, discussions about heresies, and various complex discussions, even as many discussions as the sea. I have also heard ancient teachers say that Buddhas, Tathagatas, Arhats, Perfectly Enlightened Ones, like you now, sit, lie down, and dwell in the wilderness, away from the noise, cut off from human traces, and quietly maintain this state. The body stays in one place, the mind is not scattered, focused on one goal, and practices as it should. The Buddha said to Nigrodha the Brahmin: 'Nigrodha, when you used to hear ancient teachers say this, didn't you think like this? 「Those Buddhas, World Honored Ones, are able to teach according to the situation, and after they are enlightened themselves, they teach others the method of enlightenment; after they are liberated themselves, they teach others the method of liberation; after they are at peace themselves, they teach others the method of peace; after they attain Nirvana themselves, they teach others the method of Nirvana.」 Nigrodha, at that time you instead said: 「The Shramana Gautama says this, and he makes distinctions regarding the teaching activities of the teacher.」 You also said: 「The Shramana Gautama says this, and he makes distinctions regarding the activities of peaceful dwelling.」 You also said: 「The Shramana Gautama says this, and in the teachings of the teacher Nigrodha, sinful and unwholesome dharmas are gathered together.」 You also said: 「The Shramana Gautama says this, and in the teachings of the teacher Nigrodha, many wholesome dharmas are scattered.」 You also said: 「The Shramana Gautama says this, in order to proclaim those causal matters.」 Such various statements should not be viewed in this way.' 'Nigrodha, why shouldn't you view it wrongly like this? Because those teachers' teachings, those practices, and even those causal matters, etc., are all different. Nigrodha, therefore, I do not speak of those teachers' teaching activities, nor do I speak of those peaceful dwelling activities, nor do I say that sinful and unwholesome dharmas are gathered in those teachers' teachings, nor do I say that many wholesome dharmas are scattered in those teachers' teachings, nor do I want to speak of those causal matters.' 'Nigrodha, I often say this: 「If there are upright people, not flattering, not crooked, and not false or deceitful, who practice truthfully, then I will teach them the Dharma, and guide them according to their situation. Let these upright people, according to what I have said and taught, within seven years, or six, five, four, three, two, or one year, be single-minded, free from all afflictions, purify their body and mind, and focus on their pursuit. I say that such people can see the Dharma, know the Dharma, transcend the first and second fruits, and directly enter the third fruit of Anagami, the state of having remaining attachments.」' 'Furthermore, Nigrodha, I often say this: 「If there are upright people, not flattering, not crooked, and not false or deceitful, who practice truthfully, then I will teach them the Dharma, and guide them according to their situation. Let these upright people, according to what I have said and taught, within seven months, or six, five, four, three, two, one month, or half a month, be single-minded, free from all afflictions, purify their body and mind, and focus on their pursuit. I say that such people can see the Dharma, know the Dharma, transcend the first and second fruits, and directly enter the third fruit of Anagami, the state of having remaining attachments.」' 'Furthermore, Nigrodha, I often say this: 「If there are upright people, not flattering, not crooked, and not false or deceitful, who practice truthfully, then I will teach them the Dharma, and guide them according to their situation. Let these upright people, according to what I have said and taught, within seven days, or six, five, four, three, two, one day, or half a day, even before or after meals, be single-minded, free from all afflictions, purify their body and mind, and focus on their pursuit. I say that such people can see the Dharma, know the Dharma, transcend the first and second fruits, and directly enter the third fruit of Anagami, the state of having remaining attachments.」' At that time, when the World Honored One spoke these words, all the Brahmins in the assembly were deeply obstructed, without enlightenment, their minds and bodies confused and chaotic, and they were immersed in dullness and ignorance. Their eloquence could not be displayed, they lowered their heads in silence, and sat in sorrow. At that time, the World Honored One, knowing this, turned to the elder Vahaka and said: 'Elder, these people are truly foolish. They neither understand what they see and hear, nor can they speak, like people who block their own mouths with something. Their sins are deep, this is a great demonic matter. They cannot ask the Buddha Tathagata this question: 「And you, Shramana, in your teachings, by what method of practice can those who practice the path of the Shravakas reach a place of peace, quiet their minds, and purify their Brahma-conduct?」' At that time, the World Honored One, for the elder Vahaka, taught the Dharma according to the situation, revealed the teachings, and made him happy. Then, his body emitted light, vast and blazing, illuminating everywhere. Immediately in the assembly, he leaped into the sky and returned to the Karanda Bamboo Grove Monastery.

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現代漢語譯本

English version The Sutra of the Brahmin Nikrodha Spoken by the Buddha, Volume Two