---
title: "中部經典 · 第一七　林藪經"
description: "中部經典是南傳佛教巴利三藏中的經藏部分，由通妙法师译为中文。它成书于佛陀入灭后的第一次结集，记录了佛陀及其弟子的言行。该经典共收录152部中长篇经文，内容涵盖四圣谛、八正道、缘起法、禅修方法及伦理规范等核心教义。作为原始佛教的重要文献，中部經典系统阐述了佛陀的中道思想，是研究早期佛教教义与实践的权威典籍，在南传上座部佛教中具有崇高地位，为修行者提供了完整的指导。"
url: "https://rushiwowen.co/en/r/cmgn0i4tg1zkql404pxzq4bd5"
---

### 第十七　林藪經

> Chapter 17: The Forest Grove Discourse

如是我聞。——

> Thus have I heard.

一時，世尊在舍衛城祇陀林給孤獨園。爾時，世尊呼諸比丘言：「諸比丘！」彼等比丘應：「世尊！」世尊說曰：

> At one time, the World-Honored One was staying in the Jeta Grove, in the garden of Anathapindika, near the city of Shravasti. Then the World-Honored One addressed the monks, saying: "Monks!" And those monks replied: "World-Honored One!" The World-Honored One then spoke.

「諸比丘！予為汝等說示林藪法門。其諦聽之、善思念之。予將說之。」彼等比丘應諾世尊：「願樂欲聞！」世尊乃說曰：

> "Monks, I will teach you the teaching of the forest grove. Listen well and reflect on it carefully. I will now speak." The monks replied to the Blessed One: "We are eager to hear it!" The Blessed One then said:

「諸比丘！比丘依林藪而住。彼依其林藪而住時，未令安立之念，猶不令安立。未令等持之心、猶不令等持。未令滅盡漏，猶不令滅盡。未令到達無上解脫安穩，猶不令到達無上解脫安穩。且從出家應得之諸生活資具，即衣、食、牀座、醫藥資具等甚難得。彼之比丘應如是思念，即：『我依此林藪而住。且我依此林藪而住，未令安立之念，猶不令安立。未令等持之心，猶不令等持。未令滅盡盡漏，猶不令滅盡。未令到達之無上解脫安穩，猶不令到達。且出家應得之諸生活資具，即衣、食、牀座、醫藥資具等甚難得。』諸比丘！彼比丘或於夜間、或於晝間，彼應從此林藪出去，不應留住也。

> "Monks, consider a monk who dwells in a forest grove. While staying there, he finds that his unestablished mindfulness does not become established, his unconcentrated mind does not become concentrated, his unexhausted defilements are not exhausted, and he does not reach the supreme liberation and peace. Moreover, the necessities of life—robes, almsfood, lodging, and medicine—are extremely difficult to obtain. That monk should reflect: 'I am dwelling in this forest grove, yet my unestablished mindfulness does not become established, my unconcentrated mind does not become concentrated, my unexhausted defilements are not exhausted, and I do not reach the supreme liberation and peace. Furthermore, the necessities of life are extremely hard to obtain.' Monks, whether by night or by day, that monk should depart from that forest grove without remaining there."

諸比丘！又有比丘於此，或依林藪而住。彼依其林藪而住時，未令安立之念，猶不令安立。未令等持之心，猶不令等持。未令滅盡漏，猶不令滅盡，未令到達無上安穩，猶不令到達。且出家應得之諸生活資具，即衣、食、牀座、醫藥資具等甚易得。彼比丘應如次思念，即：『我依此林藪而住。且我依此林藪而住、未令安立之念，猶不令安立。未令等持之心、猶不令等持。未令滅盡漏、猶不令滅盡。未令到達無上安穩，猶不令到達。而且出家應得之諸生活資具，即衣、食、牀座、醫藥資具甚易得。然我非為衣之故而出家修行者。非為食故……乃至……牀座……乃至……醫藥資具之故而出家修行者。且又我依此林藪而住，未令安立之念，猶不令安立……未令到達無上安穩、猶不令到達。』諸比丘！彼比丘善思量而應從此林藪出去，不應留住也。

> Monks, there is a monk who dwells in a forest grove. While dwelling there, mindfulness that has not been established remains unestablished. Concentration that has not been achieved remains unachieved. Defilements that have not been extinguished remain unextinguished. The unsurpassed peace that has not been reached remains unreached. Yet the necessities of life for one who has gone forth—robes, food, lodgings, and medicine—are easily obtained. That monk should reflect thus: 'I dwell in this forest grove. While dwelling here, mindfulness that has not been established remains unestablished. Concentration that has not been achieved remains unachieved. Defilements that have not been extinguished remain unextinguished. The unsurpassed peace that has not been reached remains unreached. And the necessities of life are easily obtained. But I did not go forth for the sake of robes. I did not go forth for the sake of food, lodgings, or medicine. Yet while dwelling here, I have not established mindfulness, achieved concentration, extinguished defilements, or reached the unsurpassed peace.' Monks, that monk, having considered this well, should leave that forest grove and not remain there.

諸比丘！比丘又或依此林藪而住。彼依其林藪而住時，未令安立之念，令安立，未令等持之心，令等持，未令滅盡漏，令滅盡，未到達無上安穩，令到達。且出家應得之諸生活資具，即衣、食、牀座、醫藥資具等甚難得。因此彼比丘應如次思念，即：『我依此林藪而住，我依此林藪而住，未令安立之念，令安立，未令等持之心，令等持，未令滅盡漏，令滅盡，未令到達無上安穩，令到達。且出家應得之諸生活資具，即衣、食、牀座、醫藥資具等甚難得。然而我非為衣之故，而為出家修行者，非為食故……乃至……牀座……乃至……醫藥資具故，而為出家修行者。且又我依此林藪而住時，未令安立之念，令安立……未令到達無上安穩，令到達。』諸比丘！彼比丘善思量，應留住彼林藪，不應出去也。

> Monks, a monk may dwell in a forest or grove. While dwelling there, he sets up the mindfulness that was not yet established, concentrates the mind that was not yet concentrated, brings to an end the defilements that were not yet ended, and reaches the supreme security that was not yet reached. Moreover, the requisites of life that should be obtained by one who has gone forth—namely, robes, food, lodging, and medicine—are very hard to come by. Therefore, that monk should reflect thus: 'I dwell in this forest or grove. While dwelling here, I set up the mindfulness that was not yet established, concentrate the mind that was not yet concentrated, bring to an end the defilements that were not yet ended, and reach the supreme security that was not yet reached. Moreover, the requisites of life that should be obtained by one who has gone forth—robes, food, lodging, and medicine—are very hard to come by. Yet I did not go forth for the sake of robes, nor for the sake of food, nor for the sake of lodging, nor for the sake of medicine. And while dwelling in this forest or grove, I set up the mindfulness that was not yet established, concentrate the mind that was not yet concentrated, bring to an end the defilements that were not yet ended, and reach the supreme security that was not yet reached.' Monks, having reflected well, that monk should remain in that forest or grove, and should not leave it.

諸比丘！比丘又或依此林藪而住。彼依其林藪而住時，未令安立之念，令安立，未令等持之心，令等持，未滅盡漏，令滅盡，未令到達之無上安穩，令到達。且出家應得之諸生活資具，即衣、食、牀座、醫藥資具等甚易得。因此，彼比丘應如是思念，即：『我依此林藪而住。我依此林藪而住時，未令安立之念，令安立，未令等持之心，令等持，未令滅盡漏，令滅盡，未令到達無上安穩，令到達。且出家應得之諸生活資具，即衣、食、牀座、醫藥資具等甚易得。』諸比丘！彼比丘一生應留住彼林藪，不應出去也。

> Monks, there may be a monk dwelling in a forest grove. While dwelling there, mindfulness not yet established becomes established, the mind not yet concentrated becomes concentrated, defilements not yet extinguished become extinguished, and the unsurpassed peace not yet attained is attained. Moreover, the necessities of life for one who has gone forth—robes, food, lodging, and medicinal supplies—are easily obtained. Therefore, that monk should reflect thus: 'I dwell in this forest grove. While dwelling here, mindfulness not yet established has become established, the mind not yet concentrated has become concentrated, defilements not yet extinguished have been extinguished, and the unsurpassed peace not yet attained has been attained. Moreover, the necessities of life for one who has gone forth—robes, food, lodging, and medicinal supplies—are easily obtained.' Monks, that monk should remain in that forest grove for the rest of his life and should not leave.

諸比丘！比丘又或依此村里而住……乃至……又或依聚落而住……乃至……又或依都市而住……乃至……又或依國而住……乃至……又或依人而住。彼依其人而住時，未令安立之念，猶不令安立……未令到達無上安穩，猶不令到達。且從出家應得之諸生活資具，即衣、食、牀座、醫藥資具等甚難得。因此，彼比丘應如是思念，即：『我依此人而住，我依此人而住，未令安立之念，猶不令安立……未令到達之無上安穩，猶不令到達。且出家應得之諸生活資具，即衣、食、牀座、醫藥資具等甚難得。』諸比丘！彼比丘，或於夜間、或於晝間，應不告其人而離去，不應追隨之。

> Monks, again, a monk may dwell depending on a village... or on a town... or on a city... or on a country... or on a person. When he dwells depending on that person, unestablished mindfulness is not established... and the unsurpassed peace is not attained. Moreover, the requisites of life that should be obtained from leaving home—namely, robes, food, lodgings, and medicinal supplies—are very difficult to obtain. Therefore, that monk should reflect thus: 'I am dwelling depending on this person. While dwelling depending on this person, unestablished mindfulness is not established... and the unsurpassed peace is not attained. Moreover, the requisites of life that should be obtained from leaving home—namely, robes, food, lodgings, and medicinal supplies—are very difficult to obtain.' Monks, that monk, either in the evening or during the day, should leave without informing that person and should not follow after him.

諸比丘！此比丘或依此一人而住。彼依其人而住時，未令安立之念，猶不令安立……未到達之無上安穩，猶不令到達。且出家應得之諸生活資具，即衣、食、牀座、醫藥資具等甚易得。因此，彼比丘應如次思念，即：『我依此人而住。我依此人而住，未令安立之念，猶不令安立……未令到達無上安穩，猶不令到達。且出家應得之諸生活資具，即衣、食、牀座、醫藥資具等甚易得。然而我非為衣之故，而出家修行者……非為食故……牀座之故……醫藥資具故，而出家修行者。且又我依此人而住，未令安立之念，猶不令安立……未令到達無上安穩，猶不令到達。』諸比丘！彼比丘善思量、應不告其人而出去，不應追隨之。

> Monks, if a monk is living in dependence on a certain person, and while living in dependence on that person, mindfulness that has not yet been established is not established, the supreme peace that has not yet been attained is not attained—yet the necessities of life that come from renunciation, namely robes, almsfood, lodging, and medicinal requisites, are easily obtained—then that monk should reflect thus: 'I am living in dependence on this person. While living in dependence on this person, mindfulness that has not yet been established is not established, the supreme peace that has not yet been attained is not attained, and the necessities of life that come from renunciation, namely robes, almsfood, lodging, and medicinal requisites, are easily obtained. Yet I did not renounce the household life for the sake of robes, nor for almsfood, nor for lodging, nor for medicinal requisites. And while I am living in dependence on this person, mindfulness that has not yet been established is not established, the supreme peace that has not yet been attained is not attained.' Monks, having considered this well, that monk should leave that person without informing them, and should not follow them.

諸比丘！比丘或依人而住。彼依其人而住時，未令安立之念，令安立……〔乃至〕……未令到達無上安穩，令到達。且出家應得之諸生活資具，即衣、食、牀座、醫藥資具等甚難得。因此，彼比丘應如是思念，即：『我依此人而住。我依此人而住者，對未令安立之念，令安立……未令到達無上安穩，令到達。且出家應得之諸生活資具，即衣、食、牀座、醫藥資具等甚難得。然而我非為衣之故，而出家修行者……非為食之故……非為牀座之故……非為醫藥資具之故，而為出家修行者。且我依此人而住，未令安立之念，令安立……未令到達無上安穩，令到達。』諸比丘！彼比丘善思量，應追隨其人，不應離去也。

> Monks, a monk may dwell depending on another person. While dwelling depending on that person, he establishes mindfulness that was not yet established... and reaches the supreme security that was not yet reached. Moreover, the necessities of life for one who has gone forth—such as robes, almsfood, lodging, and medicine—are very difficult to obtain. Therefore, that monk should reflect thus: 'I am dwelling depending on this person. While dwelling depending on this person, I establish mindfulness that was not yet established... and reach the supreme security that was not yet reached. And the necessities of life for one who has gone forth—robes, almsfood, lodging, and medicine—are very difficult to obtain. Yet I have not gone forth for the sake of robes... not for the sake of almsfood... not for the sake of lodging... not for the sake of medicine. I have gone forth for spiritual practice. And while dwelling depending on this person, I establish mindfulness that was not yet established... and reach the supreme security that was not yet reached.' Monks, having considered this well, that monk should follow that person and should not leave.

諸比丘！於此比丘或依人而住。彼依其人而住時，未令安立之念，令安立……〔乃至〕……未令到達之無上安穩，令到達。且出家應得之諸生活資具，即衣、食、牀座醫藥資具等甚易得。因此，彼比丘應如次思念，即：『我依此人而住。我依此人而住時，未令安立之念，令安立，未令等持之心，令等持，未令滅盡漏，令滅盡，未令到達無上安穩，令到達。且出家應得之諸生活資具，即衣、食、牀座、醫藥資具等甚易得。』諸比丘！彼比丘即使一生追隨其人，雖受驅逐亦不應離去也。」

> Monks, consider a monk who dwells depending on another person. When he dwells depending on that person, he establishes mindfulness that was not yet established ... \[and so on\] ... he reaches the supreme security that was not yet reached. Moreover, the necessities of life for one who has gone forth—robes, almsfood, lodgings, and medicinal supplies—are easily obtained. Therefore, that monk should reflect thus: 'I dwell depending on this person. When I dwell depending on this person, I establish mindfulness that was not yet established, I concentrate the mind that was not yet concentrated, I bring about the cessation of defilements that had not ceased, and I reach the supreme security that was not yet reached. Moreover, the necessities of life for one who has gone forth—robes, almsfood, lodgings, and medicinal supplies—are easily obtained.' Monks, even if that monk were to follow that person for his entire life, even if he were expelled, he should not depart.

世尊如是說示已。彼等比丘歡喜信受奉行世尊之所說。

> The World-Honored One spoke thus. Those monks, with joyful faith, received and practiced the teachings of the World-Honored One.