---
title: "南傳長部經典 · 一七"
description: "南传长部经典是巴利语三藏中长部尼柯耶的汉译本，由江鍊百翻译。该经典属于上座部佛教重要典籍，收录了佛陀早期长篇教法，共34部经，内容涵盖佛教基本教义、修行方法与伦理规范。历史可追溯至佛陀时代，经口耳相传后于公元前1世纪在斯里兰卡以巴利文记录成书。作为原始佛教核心经典之一，长部包含《梵网经》《大般涅槃经》等重要经文，系统阐述了四圣谛、八正道、缘起法等根本思想。该译本为汉语学界研究原始佛教思想提供了珍贵文献，在佛教经典体系中具有不可替代的权威地位。"
url: "https://rushiwowen.co/en/r/cmawcbv8b00bkjv0495e75flw"
---

### 一七

> Seventh Day

如是說已．裸形迦葉．白世尊言．『瞿曇．沙門難知．婆羅門難知。』『迦葉．謂「沙門難知．婆羅門難知．」此是世間所常言也。迦葉．然僅離服裸形．不重儀禮．食後舐手．乃至半月一食．如是隔置一定期間．取食修行．僅因是事．或僅因是諸種苦行．以沙門婆羅門．難知甚難知．而謂「沙門難知．婆羅門難知．」其言殊不當也。若長者、長者子、汲水婢．亦復能知〔如是事．〕「此人離服裸形．不重儀禮．食後舐手．乃至半月一食．如是隔置一定期間．取食修行。」迦葉．因除如是事．復有〔重要〕行事．除是諸苦行．復有修行．以沙門婆羅門．難知甚難知．故謂「沙門難知．婆羅門難知．」其言則當也。迦葉．比丘為無恚心．為無害心．修慈悲心．復盡諸漏．成無漏心解脫、慧解脫．即於現在．逮達自知自證住時．彼實得名為沙門．名為婆羅門。迦葉。復次設僅食莠．或復食稷．乃至或食樹根花實．或食自落果．以為生活．僅因是事．或僅因是諸種苦行．以沙門婆羅門．難知甚難知．而謂「沙門難知．婆羅門難知．」其言殊不當也。若長者、長者子、汲水婢．亦復能知〔如是事．〕「此人食莠食稷．乃至食樹根花實．食自落果．以為生活。」迦葉．因除如是事．復有〔重要〕行事．除是諸苦行．復有修行．以沙門婆羅門．難知甚難知．故謂「沙門難知．婆羅門難知．」其言則當也。迦葉．比丘為無恚心．為無害心．修慈悲心．復盡諸漏．成無漏心解脫、慧解脫．即於現在．逮達自知自證住時．彼實得名為沙門．名為婆羅門。迦葉．復次設僅披莎衣．或披半莎衣．乃至或一夜三浴．住修苦行．僅因是事．或僅因是諸種苦行．以沙門婆羅門．難知甚難知．而謂「沙門難知．婆羅門難知．」其言殊不當也。若長者、長者子、汲水婢．亦復能知〔如是事．〕「此人披莎衣．披半莎衣．乃至一夜三浴．住修苦行。」迦葉．因除如是事．復有〔重要〕行事．除是諸苦行．復有修行．以沙門婆羅門．難知甚難知．故謂「沙門難知．婆羅門難知．」其言則當也。迦葉．比丘為無恚心．為無害心．修慈悲心．復盡諸漏．成無漏心解脫、慧解脫．即於現在．逮達自知自證住時．彼實得名為沙門．名為婆羅門。』

> When he had spoken, the naked ascetic Kassapa said to the Blessed One: "Gotama, ascetics are hard to know, brahmins are hard to know." "Kassapa, when people say 'ascetics are hard to know, brahmins are hard to know,' that is just a common saying in the world. Kassapa, but merely going naked, disregarding etiquette, licking one's hands after eating, eating only once every half month—observing such practices at set intervals—just because of these things, or just because of these various austerities, it is not right to say 'ascetics are hard to know, brahmins are hard to know' in the sense that they are truly difficult to understand. Even a wealthy man, a wealthy man's son, or a water-drawing servant girl could understand such things: 'This person goes naked, disregards etiquette, licks his hands after eating, eats only once every half month—observing such practices at set intervals.' Kassapa, it is because setting aside these things, there is something more important; setting aside these austerities, there is a different practice—it is in this sense that ascetics are hard to know, brahmins are hard to know, and that saying is fitting. Kassapa, a monk who has a mind free from anger, free from ill will, who cultivates loving-kindness and compassion, and who has exhausted all defilements, attaining the untainted liberation of mind and liberation by wisdom—when he dwells having realized and witnessed this for himself in the present—he truly deserves to be called an ascetic, he truly deserves to be called a brahmin. Kassapa, again, if one merely eats wild grasses, or millet, or even tree roots, fruits, and flowers, or eats only fallen fruits as a livelihood—just because of these things, or just because of these various austerities, it is not right to say 'ascetics are hard to know, brahmins are hard to know' in the sense that they are truly difficult to understand. Even a wealthy man, a wealthy man's son, or a water-drawing servant girl could understand such things: 'This person eats wild grasses, eats millet, even eats tree roots, fruits, and flowers, or eats fallen fruits as a livelihood.' Kassapa, it is because setting aside these things, there is something more important; setting aside these austerities, there is a different practice—it is in this sense that ascetics are hard to know, brahmins are hard to know, and that saying is fitting. Kassapa, a monk who has a mind free from anger, free from ill will, who cultivates loving-kindness and compassion, and who has exhausted all defilements, attaining the untainted liberation of mind and liberation by wisdom—when he dwells having realized and witnessed this for himself in the present—he truly deserves to be called an ascetic, he truly deserves to be called a brahmin. Kassapa, again, if one merely wears hemp robes, or half-hemp robes, or even bathes three times a night as an austerity—just because of these things, or just because of these various austerities, it is not right to say 'ascetics are hard to know, brahmins are hard to know' in the sense that they are truly difficult to understand. Even a wealthy man, a wealthy man's son, or a water-drawing servant girl could understand such things: 'This person wears hemp robes, wears half-hemp robes, even bathes three times a night as an austerity.' Kassapa, it is because setting aside these things, there is something more important; setting aside these austerities, there is a different practice—it is in this sense that ascetics are hard to know, brahmins are hard to know, and that saying is fitting. Kassapa, a monk who has a mind free from anger, free from ill will, who cultivates loving-kindness and compassion, and who has exhausted all defilements, attaining the untainted liberation of mind and liberation by wisdom—when he dwells having realized and witnessed this for himself in the present—he truly deserves to be called an ascetic, he truly deserves to be called a brahmin."