Chinese
生。心远至而独行，心譬如流水上生泡沫须臾而灭，心譬如天暴雨卒来无期，爱欲亦如是卒来无期。心譬如飞鸟猕猴不适止一处也，心所因不适止一处也。譬如画师各各赋彩心各各异，如是随行所为。譬如王于众人中为上，心于诸功德中无上。譬如苍蝇在粪上住自以为净，心亦如是入爱欲中自以为净。心譬如怨家，掷人着恶道中无有期也。譬如持灰作城，持无常作有常。譬如持钩行钓鱼得，心持非我所是我所。心譬如贼，所作功德反自辱。譬如坂上上下，心须臾有爱、须臾有憎。心譬如怨家但伺人便，心常欲闻香。譬如画瓶盛屎，有何他奇心喜味。譬如奴随大夫使心乐对。譬如飞蛾自投灯火中。” 佛语迦叶：“心索之了不可得，虽不可得是为无有，虽无有因为无所生，虽无所生亦无所出，虽无所出亦无所坏，虽无所坏亦无有死亦无有生，虽无所生无所死本无因缘，死生虽本无因缘无生亦无愿也，虽无愿亦无所持，虽无所持是为罗汉灭，是为罗汉灭无诫禁也。若死生若计所作罪本了无有，是无死生是为罗汉灭，罗汉灭亦无身行无口行无心行，是灭无有异也。何以故？诸经一味故，是灭皆等如虚空，是灭适无所莫，亦无是我所，亦非是我所，是灭谛本无谛，是灭本净无爱欲之瑕秽也，本灭离本灭，是灭随次至于泥 现代汉语译本：佛陀说：‘心像远行者一样，独自前行；心又像流水上的泡沫，瞬间生灭；心又像天降暴雨，突然而至，没有预兆；爱欲也像这样，突然而至，没有预兆。心又像飞鸟和猕猴，不会在一个地方停留；心所依附的也不会在一个地方停留。又像画师各自涂抹色彩，心也各有不同，就像这样，随着行为而变化。又像国王在众人中最为尊贵，心在各种功德中也是无上的。又像苍蝇住在粪便上，自以为干净，心也像这样，沉溺于爱欲中，自以为清净。心又像仇敌，把人投入恶道中，没有尽头。又像用灰土筑城，把无常当作有常。又像拿着鱼钩去钓鱼，得到鱼，心也执着于非我所有的东西，认为是我的。心又像盗贼，所做的功德反而会自我羞辱。又像在山坡上上下，心一会儿产生爱，一会儿产生恨。心又像仇敌，只等待机会加害于人，心总是想闻到香味。又像用画瓶盛装粪便，有什么可奇怪的，心却喜欢这种味道。又像奴仆跟随大夫，心也乐于应对。又像飞蛾自己投向灯火之中。’ 佛陀对迦叶说：‘心追索起来是不可得的，虽然不可得，但并不是没有，虽然没有，但因为无所生，虽然无所生，也无所出，虽然无所出，也无所坏，虽然无所坏，也没有死也没有生，虽然无所生无所死，本来就没有因缘，死生虽然本来没有因缘，无生也没有愿望，虽然没有愿望，也没有所执着，虽然没有所执着，这就是罗汉的灭尽，这就是罗汉的灭尽，没有戒律的约束。如果死生和所造的罪本来就没有，这就是无死无生，这就是罗汉的灭尽，罗汉的灭尽也没有身行、口行、心行，这种灭尽是没有差别的。为什么呢？因为所有经典都是一个味道，这种灭尽都像虚空一样平等，这种灭尽没有所缺，也不是我所拥有的，也不是非我所拥有的，这种灭谛本来就没有谛，这种灭尽本来清净，没有爱欲的污垢，本来灭尽，远离本来的灭尽，这种灭尽依次达到涅槃。’
English
English version: The Buddha said: 'The mind is like a traveler going far away, walking alone; the mind is like a bubble on the water, arising and disappearing in an instant; the mind is like a sudden downpour, coming unexpectedly; desire is also like this, coming unexpectedly. The mind is like a flying bird and a monkey, not staying in one place; what the mind clings to also does not stay in one place. It is like painters each applying colors, the minds are each different, just like this, changing with actions. It is like a king being the most honored among the people, the mind is also supreme among all merits. It is like a fly living on dung, thinking itself clean, the mind is also like this, indulging in desire, thinking itself pure. The mind is like an enemy, throwing people into evil paths, without end. It is like building a city with ashes, taking the impermanent as permanent. It is like going fishing with a hook, getting fish, the mind also clings to what is not mine, thinking it is mine. The mind is like a thief, the merits it does will instead bring self-humiliation. It is like going up and down a slope, the mind sometimes has love, sometimes has hate. The mind is like an enemy, only waiting for an opportunity to harm people, the mind always wants to smell fragrance. It is like using a painted bottle to hold feces, what is strange about it, the mind likes this taste. It is like a servant following a high official, the mind is also happy to respond. It is like a moth throwing itself into the fire.' The Buddha said to Kasyapa: 'The mind, when sought, cannot be found, although it cannot be found, it is not that it does not exist, although it does not exist, it is because it is not born from anything, although it is not born from anything, it also does not come from anywhere, although it does not come from anywhere, it also does not perish, although it does not perish, there is also no death and no birth, although there is no birth and no death, there is originally no cause, although birth and death originally have no cause, no birth also has no wish, although there is no wish, there is also nothing to cling to, although there is nothing to cling to, this is the extinction of an Arhat, this is the extinction of an Arhat, without the constraints of precepts. If birth and death and the sins committed originally do not exist, this is no birth and no death, this is the extinction of an Arhat, the extinction of an Arhat also has no bodily action, no verbal action, no mental action, this extinction has no difference. Why? Because all scriptures have one flavor, this extinction is all equal like the void, this extinction has nothing lacking, it is also not what I possess, nor is it what I do not possess, this truth of extinction originally has no truth, this extinction is originally pure, without the defilement of desire, originally extinct, separated from the original extinction, this extinction gradually reaches Nirvana.' --------------------------------------------------------------------------------
Chinese
洹，是灭无尽也，本无有生也，是灭安隐用至泥洹，故安隐是灭也。常灭常经无本，是灭好去本无死生。” 佛语迦叶言：“自求身事莫忧外事，后当来世比丘辈，譬如持块掷狗，狗但逐块不逐人。当来比丘亦尔，欲于山中空闲之处，常欲得安隐快乐，不肯内自观身也。如是为不晓色耳鼻舌身，从是何缘得脱乎？从是入城乞丐，若至聚邑，见色声香味细软欲得者，便为堕衰于山中，若多少持戒不内观，死则天上生，从天上来下生世间，从是以后不离三恶道。” 佛语迦叶言：“比丘如狗逐块，人骂亦复骂之，人挝亦复挝之，不制心者亦如是。譬如调马师，马有𨅨遁者，当数数教之久后调好；比丘时时法观制心调，亦不见其恶如是。譬如人病喉咽痛，举一身皆为痛；人心系于是我所非我所，随外道亦如是。” 佛语迦叶言：“沙门有二事，堕牢狱中：一者言是我所，二者求人欲得供养。沙门复有二事缚。何谓二事？一者学外道，二者多欲积衣被及袈裟钵。沙门复有二事中道断。何等为二事？一者与白衣厚善，二者见好持戒沙门反憎。沙门复有二事堕垢浊中。何谓二事？一者常念爱欲，二者喜交结知友。沙门复有二事着。何等为二事？自有过不肯悔，反念他人恶。沙门复有二事，堕泥犁中。何等为二事 现代汉语译本： ‘洹’（Nirvana），意味着灭尽无余，本无生起。这是达到涅槃（Nirvana）的安稳之境，所以安稳即是灭尽。常灭常经，没有根本，这样的灭尽是美好的，本无生死。 佛陀告诉迦叶（Kasyapa）说：‘要专注于自身修行，不要忧虑外在的事。未来的比丘们，就像拿着土块扔狗，狗只会追逐土块而不会追逐扔土块的人。未来的比丘也是这样，想要在山中空闲的地方，常常得到安稳快乐，却不肯向内观察自身。像这样不了解色、耳、鼻、舌、身，又怎么能从中解脱呢？他们从山中出来到城里乞食，如果到了村落，看到美好的色、声、香、味、触，就想要得到，这样就从山中的修行堕落了。如果他们只是稍微持戒而不向内观察，死后就会生到天上，从天上下来又会生到世间，从此以后就无法脱离三恶道。’ 佛陀告诉迦叶说：‘比丘就像追逐土块的狗，别人骂他，他也骂回去；别人打他，他也打回去。不能控制自己心的人也是这样。就像调马师，马有不听话的，要多次教导才能调好；比丘也要时时用法来观察，控制自己的心，这样才能不犯错。就像人喉咙痛，全身都会感到疼痛；人心如果执着于‘我’和‘我所’，就会像外道一样。’ 佛陀告诉迦叶说：‘沙门（Sramana）有两件事会使他们堕入牢狱：一是执着于‘我所’，二是追求别人的供养。沙门还有两件事会束缚他们。哪两件事呢？一是学习外道，二是贪求积聚衣服、被子和袈裟钵。沙门还有两件事会使他们偏离中道。哪两件事呢？一是与在家居士过于亲近，二是看到持戒精严的沙门反而憎恨。沙门还有两件事会使他们堕入污浊之中。哪两件事呢？一是常常想着爱欲，二是喜欢结交朋友。沙门还有两件事会使他们执着。哪两件事呢？自己有了过错不肯忏悔，反而想着别人的过错。沙门还有两件事会使他们堕入地狱。哪两件事呢？’
English
English version: 'Nirvana (洹)' means the complete cessation, originally without arising. It is the peaceful state of reaching Nirvana, so peace is cessation. Constant cessation, constant passage, without a root, such cessation is good, originally without birth and death. The Buddha said to Kasyapa: 'Focus on your own practice, do not worry about external matters. Future monks will be like someone throwing a clod of earth at a dog; the dog will only chase the clod and not the person who threw it. Future monks will also be like this, wanting to be in a quiet place in the mountains, always seeking peace and happiness, but unwilling to look inward at themselves. If they do not understand form, ear, nose, tongue, and body, how can they be liberated from them? They come out of the mountains to beg for food in the city, and if they go to villages and see beautiful forms, sounds, smells, tastes, and touches, they will want to obtain them, and thus fall from their practice in the mountains. If they only slightly observe the precepts and do not look inward, after death they will be born in the heavens, and from the heavens they will descend to be born in the world, and from then on they will not be able to escape the three evil paths.' The Buddha said to Kasyapa: 'Monks are like dogs chasing clods of earth; if someone scolds them, they scold back; if someone hits them, they hit back. Those who cannot control their minds are also like this. It is like a horse trainer; if a horse is disobedient, it must be taught many times before it is trained well. Monks must also constantly use the Dharma to observe and control their minds, so that they do not make mistakes. It is like a person with a sore throat; the whole body feels pain. If the mind is attached to 'I' and 'mine,' it will be like the external paths.' The Buddha said to Kasyapa: 'There are two things that cause Sramanas (沙门) to fall into prison: one is attachment to 'mine,' and the other is seeking offerings from others. There are also two things that bind Sramanas. What are these two things? One is studying external paths, and the other is greedily accumulating clothes, blankets, and robes. There are also two things that cause Sramanas to deviate from the middle path. What are these two things? One is being too close to lay people, and the other is hating monks who strictly observe the precepts. There are also two things that cause Sramanas to fall into defilement. What are these two things? One is constantly thinking about desire, and the other is liking to make friends. There are also two things that cause Sramanas to be attached. What are these two things? They do not repent of their own faults, but instead think about the faults of others. There are also two things that cause Sramanas to fall into hell. What are these two things?' --------------------------------------------------------------------------------
Chinese
？一者诽谤经道，二者毁戒。沙门复有二事。何等为二事？一者都犯戒，二者于法中无所得。沙门复有二事悔。何等为二事？一者不应行强披袈裟；二者身不自持戒，持戒比丘反承事。沙门复有二事病难愈，何等为二事？一者心邪乱，二者人有作菩萨道者止断。” 佛语迦叶：“沙门何故正字沙门？有四事字为沙门。何等为四？一者形容被服像如沙门，二者外如沙门内怀偷𡣽，三者求索哗名自贡高，四者行不犯真沙门也。何等为形容被服如沙门者？髡头剔须，着袈裟持钵，心不正不持戒，但欲作恶喜学外道，是为被服如沙门。何因外如沙门内怀偷𡣽者？安徐而行，安徐而出安徐而入，外道粗恶于山间草屋为庐，内无信着我着我所，中有因苦直信者反自嫉妒。何因为求索哗名者？偷𡣽持戒令他人称誉，偷𡣽学经令他人称誉，偷𡣽僻处令人称誉，不自克责求度脱，但有偷𡣽。何等为行不犯真沙门？不惜寿命损身，何况索归遗供养者。若有比丘守空行，常劝乐追，及悉见诸法净洁本无瑕秽，自作黠明不从他人持黠明，于佛法亦不着，何况常着色，亦无结者亦无脱者，本无不见泥洹，亦无死生亦无泥洹，是为真沙门。” 佛语迦叶：“至诚沙门常当作是念，当效真沙门，莫效哗名谀訑沙门也。譬如贫人号名大富， 现代汉语译本： “第一种是诽谤佛经教义，第二种是毁坏戒律。沙门（出家修道的人）还有两种情况。是哪两种情况呢？第一种是完全违犯戒律，第二种是在佛法中没有获得任何成就。沙门还有两种需要忏悔的情况。是哪两种情况呢？第一种是不应该修行却强行披上袈裟，第二种是自己不持守戒律，反而让持戒的比丘来侍奉自己。沙门还有两种难以治愈的疾病。是哪两种情况呢？第一种是心怀邪念，思想混乱，第二种是有人在修行菩萨道时却加以阻止。” 佛陀告诉迦叶（佛陀的十大弟子之一）说：“为什么‘沙门’这个词可以称为真正的沙门呢？有四种情况可以称为沙门。是哪四种呢？第一种是外表穿着打扮像沙门，第二种是外表像沙门内心却怀有偷盗之心，第三种是追求虚名，自我贡高，第四种是行为不违背真正的沙门之道。什么是外表穿着打扮像沙门呢？就是剃光头发，刮掉胡须，穿着袈裟，拿着钵，内心却不正，不持守戒律，只想作恶，喜欢学习外道，这就是外表像沙门。什么叫做外表像沙门内心却怀有偷盗之心呢？就是行动缓慢，出入都慢条斯理，外道在山间草屋里粗俗地生活，内心没有信仰，执着于‘我’和‘我的’，中间有因为苦难而产生信仰的人，反而会嫉妒他们。什么叫做追求虚名呢？就是偷盗戒律，让别人称赞自己，偷盗学习佛经，让别人称赞自己，偷盗隐居，让别人称赞自己，不自我反省，不求得解脱，只是怀有偷盗之心。什么是行为不违背真正的沙门呢？就是不爱惜生命，损害身体，更何况是索取供养呢。如果有比丘守护空性，经常劝勉自己，并且完全看清一切法都是清净的，本来就没有瑕疵，自己有智慧，不从他人那里获得智慧，对于佛法也不执着，更何况是执着于色相呢，既没有束缚也没有解脱，本来就没有涅槃的可见，也没有生死，也没有涅槃，这就是真正的沙门。” 佛陀告诉迦叶说：“真正的沙门应该常常这样想，应当效法真正的沙门，不要效法那些追求虚名，阿谀奉承的沙门。譬如一个贫穷的人却号称自己是大富翁，”