English
English version Removing Excrement. ‘After a long time, his son saw the great elder enjoying the pleasures of the five desires, and his heart was filled with joy. He thought, ‘I wish the great elder would have compassion on me and bestow upon me much wealth, making me his son.’ Having thought this, he no longer worked diligently. The elder, seeing this, thought, ‘If this continues, he will surely become my son soon.’ At that time, the elder immediately told him, ‘Why have you now conceived such a strange thought and stopped working diligently?’ He replied, ‘I wish to become your son, and that is why I had such a thought.’ The elder said, ‘Good. I am your father, and you are my son. I am indeed your father, but you did not know it. All my treasures I will give to you.’ In the assembly, he proclaimed, ‘This is my son, whom I lost long ago. Now he has returned home, but he does not know that he is my son. I offered to make him my son, but he refused. Today, he himself asks to be my son.’ ‘Kashyapa (a disciple of the Buddha)! Just like that elder who skillfully guided his son of inferior aspiration, first having him remove excrement, and then giving him his wealth. In the assembly, he proclaimed, ‘This was originally my son, lost for a long time. Now, fortunately, he has returned on his own and wishes to be my son.’ Kashyapa! For those who do not delight in the One Vehicle (Ekayana, the single Buddha vehicle), the Three Vehicles (Shravakayana, Pratyekabuddhayana, and Bodhisattvayana) are taught. Why is this so? This is the Tathagata’s (Buddha’s) skillful means. These Shravakas (those who hear the Dharma and practice) are all my sons, just like the one who removed excrement now realizes it himself.’ Kashyapa said to the Buddha, ‘Oh, how strange! This Shravaka Vehicle, how very lowly it is! They are truly the Buddha’s sons, yet they do not recognize their father.’ The Buddha told Kashyapa, ‘You should learn in this way. If you cannot endure reproof and abuse, then you should leave. When they are mature, you will naturally know.’ ‘Furthermore, Kashyapa! The Shravaka Vehicle and the Mahayana (Great Vehicle) are often in conflict—the mundane and the unconditioned (wisdom beyond the mundane), ignorance and wisdom.’ ‘Furthermore, Kashyapa! If someone slanders this sutra, you should embrace them. Why is this so? Because of their slander, after abandoning their body, they will fall into boundless darkness. Out of compassion for them, you should use skillful means and mature them with the Mahayana Dharma. If they cannot be cured, --------------------------------------------------------------------------------
Chinese
者，当堕地狱；若有信者，彼自当信；其余众生应以摄事摄令解脱。 “复次，迦叶！若有士夫初得热病，不应与药及余众治。所以者何？时未至故。要待时至，然后乃治，二处不知是则败医。是故病熟，然后应治；若未熟者，要待时至。如是，众生谤此经者，过患熟时，深自悔责：‘呜呼苦哉！我之所作，今始觉知。’至于尔时，应以摄事而救摄之。 “复次，迦叶！如有士夫，度大旷野，闻合群鸟鸣。时彼士夫思是鸟声，谓有劫贼，异道而去，入空泽中，至虎狼处，为虎所食。如是，迦叶！彼当来世比丘、比丘尼、优婆塞、优婆夷，于有我无我声，畏有我声，入于大空断见，修习无我，于如是如来藏诸佛常住甚深经典不生信乐。 “复次，迦叶！汝所问我为阿难说：‘有有有苦乐，无有无苦乐。’汝今谛听。迦叶！如来者，非有、非众生，亦不坏。” 迦叶白佛言：“云何？世尊！” 佛告迦叶：“如雪山下有出净光摩尼宝性。有人善知摩尼宝相，见相则知，即取持去。如炼金法消除滓秽，离垢清净，随所著处，本垢不污。所以者何？譬如士夫持灯而行，随所至处闇冥悉除，灯光特明。彼摩尼宝亦复如是，如炼真金尘垢不污，星月光照则雨净水，日光所照寻即出火。如是，迦叶！ 现代汉语译本：那些人会堕入地狱；如果有相信的人，他们自然会相信；其余的众生应该用摄受的方法引导他们解脱。 再者，迦叶（佛陀弟子名）！如果有人刚开始发热病，不应该给他药或其他治疗。为什么呢？因为时机未到。要等到时机成熟，然后才治疗，如果这两个方面都不知道，那就是庸医。所以，病情成熟后才应该治疗；如果病情未成熟，就要等待时机。同样，众生诽谤这部经，当过患成熟时，会深深地自我悔恨：‘哎呀，真苦啊！我所做的事，现在才觉悟。’到了那时，应该用摄受的方法来救度他们。 再者，迦叶！如果有人走在广阔的荒野中，听到成群的鸟鸣。那人认为鸟鸣声是强盗，就改变方向，进入空旷的沼泽地，到了虎狼出没的地方，被老虎吃掉。同样，迦叶！未来世的比丘（出家男众）、比丘尼（出家女众）、优婆塞（在家男众）、优婆夷（在家女众），对于‘有我’或‘无我’的说法，害怕‘有我’的说法，就陷入‘断灭见’的空无之中，修习‘无我’，对于如来藏（佛性）诸佛常住的甚深经典不生信乐。 再者，迦叶！你问我为阿难（佛陀弟子名）说：‘有有有苦乐，无有无苦乐。’你现在仔细听。迦叶！如来（佛陀的称号）不是‘有’，不是众生，也不会坏灭。” 迦叶对佛说：“为什么呢？世尊（佛陀的尊称）！” 佛告诉迦叶：“就像雪山下有发出清净光芒的摩尼宝（如意宝珠）一样。有人善于识别摩尼宝的特征，看到特征就知道，就拿走它。就像炼金的方法去除杂质，使其清净，无论放在哪里，都不会被原来的污垢污染。为什么呢？譬如有人拿着灯行走，无论到哪里，黑暗都会被消除，灯光特别明亮。那摩尼宝也是这样，就像炼过的真金不会被尘垢污染，星月光照耀就会降下净水，日光照耀就会立刻出现火焰。同样，迦叶！
English
English version: Those will fall into hell; if there are those who believe, they will naturally believe; the rest of the sentient beings should be guided to liberation through methods of embracing. Furthermore, Kashyapa (name of Buddha's disciple)! If a person initially contracts a fever, they should not be given medicine or other treatments. Why is that? Because the time is not yet right. One must wait until the time is ripe, and then treat; if one does not know these two aspects, then one is a quack doctor. Therefore, the illness should be treated after it has matured; if it has not matured, one must wait for the right time. Likewise, when sentient beings slander this sutra, when the consequences of their misdeeds mature, they will deeply regret and blame themselves: ‘Alas, how painful! What I have done, I am only now realizing.’ At that time, they should be saved and embraced through methods of embracing. Furthermore, Kashyapa! If a person is walking in a vast wilderness and hears the sound of a flock of birds. That person thinks the bird sounds are robbers, changes direction, enters an empty swamp, and arrives at a place where tigers and wolves roam, and is eaten by a tiger. Likewise, Kashyapa! In the future, monks (male renunciates), nuns (female renunciates), laymen (male lay practitioners), and laywomen (female lay practitioners), regarding the teachings of ‘self’ or ‘no-self’, fearing the teaching of ‘self’, will fall into the emptiness of ‘annihilationism’, practice ‘no-self’, and will not generate faith and joy in the profound sutras of the Tathagatagarbha (Buddha-nature) and the eternal dwelling of all Buddhas. Furthermore, Kashyapa! You asked me to tell Ananda (name of Buddha's disciple): ‘There is suffering and joy in existence, and there is suffering and joy in non-existence.’ Now listen carefully. Kashyapa! The Tathagata (title of Buddha) is neither ‘existence’ nor a sentient being, and will not perish.” Kashyapa said to the Buddha: “Why is that, World Honored One (title of Buddha)!” The Buddha told Kashyapa: “It is like how beneath the snow mountain there is a Mani jewel (wish-fulfilling jewel) that emits pure light. Someone who is skilled in recognizing the characteristics of a Mani jewel, upon seeing the characteristics, knows it and takes it away. It is like the method of refining gold, removing impurities, making it pure, and wherever it is placed, it will not be contaminated by the original dirt. Why is that? For example, if a person walks with a lamp, wherever they go, darkness will be eliminated, and the light of the lamp will be especially bright. The Mani jewel is also like this, like refined gold that is not contaminated by dust, when illuminated by the light of the stars and moon, it will rain pure water, and when illuminated by the sunlight, it will immediately produce fire. Likewise, Kashyapa! --------------------------------------------------------------------------------
Chinese
如来、应供、等正觉出兴于世，永离一切生老病死，烦恼习垢一切悉灭，常大照明，如彼明珠，一切不污；如净莲华，尘水不着。 “复次，迦叶！如来如是如是时、如是如是像类出于世间，随其所应，示现凡身，不为彼彼凡品生处垢秽所染，亦复不受世间苦乐。乐者人天五欲功德，彼即是苦，唯有解脱，究竟常乐。” 迦叶白佛言：“善哉，善哉！世尊！我自惟省，今始出家受具足戒，得比丘分成阿罗汉。当于如来知恩报恩——以如来昔日分我半坐；今日复于四大众中，以大乘法水而灌我顶。” 尔时，众中有持比丘色像仪式者、或持优婆塞色像仪式者、或持非优婆塞色像仪式者，倾侧低仰，一切皆是魔之所为。 尔时，阿难白佛言：“世尊！今此大众离诸糟糠，坚固真实，如栴檀林。如是众中，彼云何住？” 佛告阿难：“问大迦叶。” 阿难言：“唯。善哉当问。”即问迦叶：“于此众中，彼云何住？” 迦叶答言：“彼愚痴人是魔眷属，与魔俱来。是故，阿难！我先说言：‘不能堪任于如来灭后善巧方便护持正法，如善守田。’是故先言：‘宁负大地’，广说如上。尔时世尊即告我言：‘于我灭后，汝当堪忍护持正法，至于法尽。’我时白佛：‘我当堪能四十年 现代汉语译本：如来（Tathagata，佛的称号之一）、应供（Arhat，值得供养的人）、等正觉（Samyaksambuddha，完全觉悟者）出现于世，永远脱离一切生老病死，烦恼习气和污垢全部灭尽，常放光明，如同明亮的珍珠，一切污秽都不能沾染；又像清净的莲花，尘土和水都不能附着。 ‘再者，迦叶（Kasyapa，佛陀的十大弟子之一）！如来就是这样，以这样的形态出现在世间，根据众生所应接受的教化，示现凡夫的身体，但不会被凡夫所处的污秽所污染，也不会感受世间的苦乐。世间的快乐，比如人天五欲的功德，实际上也是苦，只有解脱才是究竟的常乐。’ 迦叶对佛说：‘太好了，太好了！世尊！我自我反省，现在才出家受了具足戒，成为比丘，证得阿罗汉果位。我应当对如来知恩报恩——因为如来过去分给我半个座位；今天又在四众弟子中，用大乘佛法的甘露灌顶。’ 当时，大众中有一些人，有的持比丘的色相和仪式，有的持优婆塞（Upasaka，在家男居士）的色相和仪式，有的持非优婆塞的色相和仪式，他们倾斜身体，低头仰头，这些都是魔所为。 当时，阿难（Ananda，佛陀的十大弟子之一）对佛说：‘世尊！现在这些大众已经远离了糟粕，坚固真实，如同栴檀树林。在这样的众生中，那些人如何安住呢？’ 佛告诉阿难：‘去问大迦叶。’ 阿难说：‘好的。我应当去问。’于是就问迦叶：‘在这些大众中，那些人如何安住呢？’ 迦叶回答说：‘那些愚痴的人是魔的眷属，和魔一起来的。所以，阿难！我先前说过：‘不能够在如来灭度后，善巧方便地护持正法，如同善于守护田地。’所以先前说：‘宁可背负大地’，详细内容如上所说。当时世尊就告诉我：‘在我灭度后，你应当能够忍受护持正法，直到佛法灭尽。’我当时对佛说：‘我应当能够护持四十年。’
English
English version: The Tathagata (One who has thus gone, an epithet of the Buddha), the Arhat (Worthy One, one who is worthy of offerings), the Samyaksambuddha (Perfectly Enlightened One) appears in the world, eternally free from all birth, old age, sickness, and death. All afflictions, habitual tendencies, and defilements are completely extinguished. He constantly shines with great light, like a bright pearl, untouched by any impurity; like a pure lotus flower, neither dust nor water adheres to it. 'Furthermore, Kasyapa (One of the Buddha's ten great disciples)! The Tathagata appears in the world in this way, in this form, manifesting a mortal body according to what is appropriate for beings to receive, but is not defiled by the impurities of the places where mortals are born, nor does he experience the sufferings and pleasures of the world. The pleasures of the world, such as the merits of the five desires of humans and gods, are actually suffering. Only liberation is ultimate and constant bliss.' Kasyapa said to the Buddha, 'Excellent, excellent! World Honored One! I reflect on myself, and only now have I left home, received the full precepts, become a Bhikkhu (Buddhist monk), and attained the state of Arhat. I should repay the kindness of the Tathagata—because the Tathagata once shared half of his seat with me; and today, among the four assemblies, he has poured the water of the Great Vehicle Dharma upon my head.' At that time, among the assembly, there were some who held the appearance and rituals of a Bhikkhu, some who held the appearance and rituals of an Upasaka (lay male follower), and some who held the appearance and rituals of a non-Upasaka. They were leaning, bowing, and raising their heads, all of which were the work of Mara (demon). At that time, Ananda (One of the Buddha's ten great disciples) said to the Buddha, 'World Honored One! Now this assembly has left behind the dross, is firm and true, like a sandalwood forest. Among such an assembly, how do those people abide?' The Buddha told Ananda, 'Ask Mahakasyapa.' Ananda said, 'Yes. It is good to ask.' Then he asked Kasyapa, 'Among this assembly, how do those people abide?' Kasyapa replied, 'Those foolish people are the retinue of Mara, and they came with Mara. Therefore, Ananda! I said earlier: “They are not capable of skillfully protecting and upholding the Dharma after the Tathagata's Parinirvana (death), like a good guardian of a field.” Therefore, I said earlier: “I would rather bear the earth,” as explained in detail above. At that time, the World Honored One told me: “After my Parinirvana, you should be able to endure and protect the Dharma until the Dharma is exhausted.” I then said to the Buddha: “I should be able to protect it for forty years.”' --------------------------------------------------------------------------------