---
title: "中阿含經 · 26 瞿尼師經"
description: "中阿含经是佛教重要经典之一，由东晋时期译经师瞿昙僧伽提婆翻译。该经属于原始佛教阿含部经典，收录于汉传佛教大藏经中，与长阿含经、杂阿含经、增一阿含经并称四阿含。内容主要记载佛陀与弟子们的对话，涵盖佛教基本教义如四谛、八正道、十二因缘等核心思想。经文以中篇形式呈现，结构严谨，是研究早期佛教教理的重要文献。作为原始佛教经典，中阿含经在佛教史上具有重要地位，为后世各宗派共同尊奉，对理解佛陀原始教法具有不可替代的价值。"
url: "https://rushiwowen.co/en/r/cma7j3zqd01iijl0acnfp5qg9"
---

## 中阿含經卷第六

> Middle Length Discourses, Volume 6

東晉罽賓三藏瞿曇僧伽提婆譯

> Translated by Gautama Saṅghadeva, Tripitaka Master from Kashmir, Eastern Jin Dynasty

### （二六）舍梨子相應品瞿尼師經第六初一日誦

> Shurisamādhi Sūtra, Chapter 6<note>First Day's Recitation</note>

我聞如是：

> Thus have I heard:

一時，佛遊王舍城，在竹林迦蘭哆園。

> Once, the Buddha was journeying in Rājagaha, dwelling at the Bamboo Grove, in the Kalandaka Nivāpa.

爾時，瞿尼師比丘亦遊王舍城，在無事室，調笑、憍慠，躁擾、喜忘，心如獼猴。瞿尼師比丘為少緣故，至王舍城，是時尊者舍梨子與比丘眾俱，中食已後，因小事故，集在講堂。瞿尼師比丘於王舍城所作已訖，往詣講堂。

> At that time, the monk Gunisa was also staying in Rajagaha, lodging in a quiet dwelling. He was given to jesting, arrogance, restlessness, and forgetfulness, with a mind like a monkey. For a certain reason, Gunisa came to Rajagaha. At that time, the Venerable Shariputra, together with a company of monks, had finished their midday meal and, for a minor matter, had gathered in the lecture hall. Gunisa, having completed his business in Rajagaha, went to the lecture hall.

尊者舍梨子遙見瞿尼師來已，因瞿尼師告諸比丘：「諸賢！無事比丘行於無事，當學敬重而隨順觀。諸賢！若無事比丘行於無事，多不敬重，不隨順觀者，則致比丘訶數詰責：『此賢無事，何為行無事？所以者何？此賢無事，行於無事，多不敬重，不隨順觀，若至眾中，亦致比丘訶數詰責。』是故，諸賢！無事比丘行於無事，當學敬重，令隨順觀。

> Venerable Shariputra, seeing Venerable Gunisi approaching, took the opportunity to address the monks: "Venerable friends! A monk who dwells in solitude should learn to be respectful and to observe things as they are. Venerable friends! If a monk dwelling in solitude is often disrespectful and does not observe things as they are, then fellow monks will criticize and rebuke him: 'This venerable one practices solitude, yet why does he dwell in solitude? Because this venerable one, while dwelling in solitude, is often disrespectful and does not observe things as they are. If he comes to the assembly, he will also invite criticism and rebuke from the monks.' Therefore, venerable friends! A monk who dwells in solitude should learn to be respectful and to observe things as they are."

「諸賢！無事比丘行於無事，當學不調笑而不躁擾。諸賢！若無事比丘行於無事，多行調笑而躁擾者，則致比丘訶數詰責：『此賢無事，何為行無事？所以者何？此賢無事，行於無事，多行調笑及於躁擾，若至眾中，亦致比丘訶數詰責。』是故，諸賢！無事比丘行於無事，當學不調笑，令不躁擾。

> “Friends! A monk who lives in seclusion, practicing the ascetic life, should learn not to be playful or restless. Friends, if a monk living in seclusion practices the ascetic life but is overly playful and restless, then other monks will reproach and question him: ‘This venerable one lives in seclusion—why does he act this way? Because this venerable one, while living in seclusion and practicing the ascetic life, is overly playful and restless. Even when he comes to the assembly, he will be reproached and questioned by other monks.’ Therefore, friends, a monk who lives in seclusion, practicing the ascetic life, should learn not to be playful and to remain calm."

「諸賢！無事比丘行於無事，當學不畜生論。諸賢！若無事比丘行於無事，多畜生論者，則致比丘訶數詰責：『此賢無事，何為行無事？所以者何？此賢無事，行於無事，多畜生論，若至眾中，亦致比丘訶數詰責。』是故，諸賢！無事比丘行於無事，當學不畜生論。

> "Monks! A monk who dwells in solitude should train himself not to engage in frivolous talk. Monks! If a monk dwelling in solitude engages in much frivolous talk, he will incur the reproach and questioning of other monks: 'This venerable one dwells in solitude—why does he occupy himself with such talk? Because this venerable one, while dwelling in solitude, engages in much frivolous talk, even when he comes to the assembly, he will incur reproach and questioning from the monks.' Therefore, monks! A monk dwelling in solitude should train himself not to engage in frivolous talk."

「諸賢！無事比丘行於無事，當學不憍慠及少言說。諸賢！若無事比丘行於無事，多行憍慠，多言說者，則致比丘訶數詰責：『此賢無事，何為行無事？所以者何？此賢無事，行於無事，多行憍慠及多言說，若至眾中，亦致比丘訶數詰責。』是故，諸賢！無事比丘行於無事，當學不憍慠及少言說。

> Friends! A monk who practices the solitary life should learn to be free from pride and to speak little. Friends, if a monk who practices the solitary life is full of pride and talks excessively, then other monks will reproach and criticize him, saying: 'This venerable one practices the solitary life—why does he do so? Because this venerable one, while practicing the solitary life, is full of pride and talks excessively. Even when he comes into the assembly, he will be reproached and criticized by other monks.' Therefore, friends, a monk who practices the solitary life should learn to be free from pride and to speak little.

「諸賢！無事比丘行於無事，當學護諸根。諸賢！若無事比丘行於無事，多不護諸根者，則致比丘訶數詰責：『此賢無事，何為行無事？所以者何？此賢無事，行於無事，多不護諸根，若至眾中，亦致比丘訶數詰責。』是故，諸賢！無事比丘行於無事，當學護諸根。

> "Venerable friends, when a monk devoted to stillness practices in stillness, he should train in guarding his sense faculties. Venerable friends, if a monk devoted to stillness practices in stillness but does not guard his sense faculties, he will draw criticism and repeated rebuke from fellow monks: 'This venerable one is devoted to stillness—why does he practice in stillness? And why is that? This venerable one, devoted to stillness, practices in stillness yet does not guard his sense faculties. If he goes among the assembly, he will also draw criticism and repeated rebuke from fellow monks.' Therefore, venerable friends, when a monk devoted to stillness practices in stillness, he should train in guarding his sense faculties."

「諸賢！無事比丘行於無事，當學食知止足。諸賢！若無事比丘行於無事，貪餘多食，不知足者，則致比丘訶數詰責：『此賢無事，何為行無事？所以者何？此賢無事，行於無事，貪餘多食，不知止足，若至眾中，亦致比丘訶數詰責。』是故，諸賢！無事比丘行於無事，當學食知止足。

「諸賢！無事比丘行於無事，當學精進而不懈怠。諸賢！若無事比丘行於無事，多不精進而懈怠者，則致比丘訶數詰責：『此賢無事，何為行無事？所以者何？此賢無事，行於無事，多不精進而反懈怠，若至眾中，亦致比丘訶數詰責。』是故，諸賢！無事比丘行於無事，當學精進而不懈怠。

「諸賢！無事比丘行於無事，當學正念及正智也。諸賢！若無事比丘行於無事，多無正念，無正智者，則致比丘訶數詰責：『此賢無事，何為行無事？所以者何？此賢無事，行於無事，多無正念及無正智，若至眾中，亦致比丘訶數詰責。』是故，諸賢！無事比丘行於無事，當學正念及正智也。

「諸賢！無事比丘行於無事，當學知時及善時也。不早入村而行乞食，亦不晚出。諸賢！若無事比丘行於無事，早入村邑而行乞食，又晚出者，則致比丘訶數詰責：『此賢無事，何為行無事？所以者何？此賢無事，行於無事，早入村邑而行乞食，又復晚出，若至眾中，亦致比丘訶數詰責。』是故，諸賢！無事比丘行於無事，當學知時及善時也。

「諸賢！無事比丘行於無事，當學知坐及善坐也，不逼長老坐，為小比丘訶。諸賢！若無事比丘行於無事，逼長老坐，為小比丘訶者，則致比丘訶數詰責：『此賢無事，何為行無事？所以者何？此賢無事，行於無事，逼長老坐，為小比丘訶，若至眾中，亦致比丘訶數詰責。』是故，諸賢！無事比丘行於無事，當學知坐及善坐也。

「諸賢！無事比丘行於無事，當學共論律、阿毘曇。何以故？諸賢！無事比丘行於無事時，或有來問律、阿毘曇。諸賢！若無事比丘行於無事，不知答律、阿毘曇者，則致比丘訶數詰責：『此賢無事，何為行無事？所以者何？此賢無事，行於無事，不知答律及阿毘曇，若至眾中，亦致比丘訶數詰責。』是故，諸賢！無事比丘行於無事，當學共論律、阿毘曇。

「諸賢！無事比丘行於無事，當學共論息解脫，離色至無色定。何以故？諸賢！無事比丘行於無事時，或有來問息解脫，離色至無色定。諸賢！若無事比丘行於無事，不知答息解脫，離色至無色定者，則致比丘訶數詰責：『此賢無事，何為行無事？所以者何？此賢無事，行於無事，不知答息解脫，離色至無色定，若至眾中，亦致比丘訶數詰責。』是故，諸賢！無事比丘行於無事，當學共論息解脫，離色至無色定。

「諸賢！無事比丘行於無事，當學共論漏盡智通。何以故？諸賢！無事比丘行於無事時，或有來問漏盡智通。諸賢！若無事比丘行於無事，而不知答漏盡智通者，則致比丘訶數詰責：『此賢無事，何為行無事？所以者何？此賢無事，行於無事，而不知答漏盡智通，若至眾中，亦致比丘訶數詰責。』是故，諸賢！無事比丘行於無事，當學共論漏盡智通。」

是時，尊者大目揵連亦在眾中，尊者大目乾連白曰：「尊者舍梨子！但無事比丘行於無事，應學如是法，非謂人間比丘耶？」

尊者舍梨子答曰：「尊者大目乾連！無事比丘行於無事，尚學如是法，况復人間比丘耶？」

如是二尊更相稱說，讚歎善哉，聞所說已，從座起去。

敬重、無調笑 不畜生論、慠護根、食知足 精進、正念智知時、亦善坐 論律阿毘曇及說息解脫 漏盡通亦然

瞿尼師經第六竟千七百四十字