English
English version: ‘The first is to slander the scriptures, and the second is to break the precepts. There are also two kinds of Shramanas (monks). What are the two kinds? The first is to completely violate the precepts, and the second is to gain nothing from the Dharma. There are also two things that Shramanas should repent of. What are the two things? The first is that they should not practice but forcibly wear the Kasaya (monk's robe); the second is that they do not uphold the precepts themselves, but instead have the precept-holding Bhikkhus (monks) serve them. There are also two kinds of diseases that are difficult for Shramanas to cure. What are the two kinds? The first is that their minds are evil and confused, and the second is that some people stop others from practicing the Bodhisattva path.’ The Buddha said to Kasyapa (one of the Buddha's ten great disciples), ‘Why is the word ‘Shramana’ used to describe a true Shramana? There are four things that can be called a Shramana. What are the four? The first is that their appearance and clothing are like a Shramana, the second is that they look like a Shramana but harbor theft in their hearts, the third is that they seek fame and are arrogant, and the fourth is that their actions do not violate the true Shramana path. What is it to have an appearance and clothing like a Shramana? It is to shave the head, shave the beard, wear the Kasaya, and carry a bowl, but the mind is not upright, they do not uphold the precepts, they only want to do evil, and they like to learn from external paths. This is to have an appearance like a Shramana. What is it to look like a Shramana but harbor theft in the heart? It is to walk slowly, to go out slowly, and to enter slowly. External paths are crude and live in huts in the mountains. They have no faith in their hearts, and they are attached to ‘I’ and ‘mine’. Those who have faith because of suffering will instead be jealous of them. What is it to seek fame? It is to steal the precepts to have others praise them, to steal the study of scriptures to have others praise them, to steal seclusion to have others praise them, not to reflect on themselves, not to seek liberation, but only to harbor theft. What is it to act without violating the true Shramana path? It is not to cherish life, to harm the body, let alone to seek offerings. If there is a Bhikkhu who guards emptiness, constantly encourages himself, and completely sees that all dharmas are pure and originally without flaws, he has wisdom himself, does not obtain wisdom from others, and is not attached to the Dharma, let alone being attached to form. There is neither bondage nor liberation, there is originally no Nirvana to be seen, there is neither birth nor death, nor is there Nirvana. This is a true Shramana.’ The Buddha said to Kasyapa, ‘A true Shramana should always think like this, he should emulate a true Shramana, and not emulate those Shramanas who seek fame and flatter others. It is like a poor person who calls himself a rich man,’ -------------------------------------------------------------------------------- 但得富名无所有也。” 佛语迦叶：“是人应得为有是字不？” 迦叶言：“不也。”
Chinese
佛言：“如是，迦叶！虽有沙门字，不行沙门法也，亦如贫人自称大富。譬如人为水所没溺反渴欲死，沙门如是多讽经，高才不去情欲，于情欲中渴欲死，坐入泥犁、禽兽、薜荔中。譬如医满一具器药，不能自愈其病，虽多讽经而不持戒，譬如人病得王家药，不自护坐死，虽多讽经而不持戒如是。譬如摩尼珠堕于屎中，虽多讽经而不持戒。譬如死人着金傅饰，不持戒反被袈裟，像如持戒沙门。譬如长者子服饰，着新衣着新傅饰，多讽经持戒好亦如是。” 佛语迦叶：“有四事，不持戒像类持戒人。何等为四？一者若有比丘禁戒所说不犯缺也，虽有是有着呼有人；二者若比丘悉知律经，着行是我所行；三者若有比丘着我是我所；四者常行等心，等心于人着怖畏于死生；是为沙门不持戒名持戒。” 佛语迦叶言：“禁戒无形不着三界，何因名为戒？无吾无我、无人无命、无意无名、无种无化无教、无有作者、无所来无所去、无制无灭、无身所犯无口所犯无心所犯、无世无计无世所住，亦无有戒亦不无戒，亦无所念亦无败坏亦无坐立，是故为禁戒矣。” 尔时佛说曰：“戒无瑕秽着也，戒者无奢无 ‘只是得到了一个虚假的名声，实际上什么也没有。’ 佛陀问迦叶：‘这个人应该被认为是真实存在的吗？’ 迦叶回答说：‘不应该。’ 佛陀说：‘是的，迦叶！虽然有沙门（shamen，出家修道者）的称号，却没有修行沙门应有的行为，就像一个贫穷的人自称富有一样。譬如一个人被水淹没，溺水将死反而感到口渴，沙门也是如此，虽然诵读很多经典，却不舍弃情欲，在情欲中渴求而死，最终堕入地狱、畜生、饿鬼道中。又如医生装满一器具的药，却不能治愈自己的疾病，虽然诵读很多经典却不持守戒律，就像一个人得了王家的药，却不保护自己而坐等死亡，虽然诵读很多经典却不持守戒律也是如此。又如摩尼珠（manizhu，宝珠）掉进粪便中，虽然诵读很多经典却不持守戒律。又如死人穿着金饰，不持戒反而披着袈裟，外表像持戒的沙门。又如长者的儿子穿着华丽的衣服和新的装饰品，诵读很多经典并持守戒律，这样才是好的。’ 佛陀告诉迦叶：‘有四种情况，虽然不持戒却像持戒的人。是哪四种呢？第一种，如果比丘（biqiu，出家男子）所说的戒律没有犯任何错误，虽然如此，却执着于‘有’，并呼喊‘有人’；第二种，如果比丘完全了解律经，却执着于‘这是我所修行的’；第三种，如果比丘执着于‘这是我’和‘这是我所拥有的’；第四种，常常保持平等心，对人平等，却执着于对死亡和生命的恐惧；这就是沙门不持戒却被称为持戒的情况。’ 佛陀告诉迦叶说：‘戒律没有固定的形态，不执着于三界（san jie，欲界、色界、无色界），为什么称之为戒呢？它没有我，没有自我，没有人，没有生命，没有意念，没有名称，没有种类，没有变化，没有教导，没有作者，没有来处，没有去处，没有限制，没有灭亡，没有身体所犯的错误，没有口中所犯的错误，没有心中所犯的错误，没有世界，没有计算，没有世界所居住的地方，也没有戒律，也不是没有戒律，也没有念头，也没有败坏，也没有坐立，所以这才是戒律。’ 这时，佛陀说道：‘戒律没有瑕疵和污垢，戒律是无欲无求的。’
English
'But only gets a false name, and has nothing at all.' The Buddha said to Kāśyapa (迦叶): 'Should this person be considered as having existence?' Kāśyapa said: 'No, he should not.' The Buddha said: 'So it is, Kāśyapa! Although there is the name of a śrāmaṇa (沙门, a renunciate), he does not practice the dharma of a śrāmaṇa, just like a poor person who claims to be rich. For example, a person who is drowned in water, about to die, is instead thirsty. A śrāmaṇa is like this, although he recites many scriptures, he does not abandon his desires. In his desires, he thirsts to death, and eventually falls into hell, the animal realm, and the realm of pretas (hungry ghosts). It is like a doctor who has a full container of medicine, but cannot cure his own illness. Although he recites many scriptures, he does not uphold the precepts. It is like a person who receives medicine from the royal family, but does not protect himself and sits waiting for death. Although he recites many scriptures, he does not uphold the precepts. It is like a maṇi jewel (摩尼珠, wish-fulfilling jewel) that falls into excrement. Although he recites many scriptures, he does not uphold the precepts. It is like a dead person wearing gold ornaments, not upholding the precepts, but instead wearing a kāṣāya (袈裟, monastic robe), appearing like a precept-holding śrāmaṇa. It is like the son of an elder, wearing fine clothes and new ornaments, reciting many scriptures and upholding the precepts, this is good.' The Buddha told Kāśyapa: 'There are four situations where one does not uphold the precepts but appears to be upholding them. What are these four? First, if a bhikṣu (比丘, a monk) does not violate any of the precepts, but is attached to 'existence' and calls out 'there is someone'; second, if a bhikṣu fully understands the Vinaya (律, monastic code), but is attached to 'this is what I practice'; third, if a bhikṣu is attached to 'this is me' and 'this is mine'; fourth, he always maintains equanimity, is equal to all people, but is attached to the fear of death and life; this is a śrāmaṇa who does not uphold the precepts but is called a precept-holder.' The Buddha told Kāśyapa: 'Precepts have no fixed form, and are not attached to the three realms (三界, the realm of desire, the realm of form, and the formless realm). Why are they called precepts? They have no 'I', no self, no person, no life, no intention, no name, no kind, no change, no teaching, no author, no place of origin, no place of destination, no restriction, no extinction, no errors committed by the body, no errors committed by the mouth, no errors committed by the mind, no world, no calculation, no place where the world resides, and there are neither precepts nor the absence of precepts, neither thoughts nor destruction, neither sitting nor standing, therefore, these are the precepts.' At that time, the Buddha said: 'Precepts have no flaws or defilements, precepts are without desire or seeking.' --------------------------------------------------------------------------------
Chinese
瞋恚，安定就泥洹，如是为持戒。不爱身亦不爱命，不乐于五道，悉晓了人于法，于佛法中是故为戒，适不在中边止也，中边不着不着不缚，譬空中风，是为持戒名及种无所止也。人定心无所著，无我想无人想，晓是者是为净持戒也。不轻于禁戒不自贡高，常欲守道持戒，如是无有能过者。离我所想，自我及是我所，都无有是也，信于空及佛法行，不沾污于世、不著于世间，从冥入明适无所因，不著于三界，是为持戒。” 时佛说是经法，二万二千诸天人，及世间人民、诸龙鬼神，皆得须陀洹道，八百沙门皆得阿罗汉道。五百沙门素皆行守意得禅道，闻佛说深经皆不解不信，便从众坐避易亡去。迦叶比丘白佛言：“是五百守禅比丘，闻深经不解不信摩诃而去。” 佛语迦叶：“是五百守禅比丘信余众多，闻深法教不解不信。” 佛语迦叶：“是五百比丘者，乃前迦叶佛时皆作婆罗门道，于迦叶佛所，一返闻经道心意乐喜，即时五百人自说言：‘迦叶佛所说快。’乃尔五百人得是福祐，寿终皆生忉利天上。”佛言：“五百比丘得是福已，后于我法中作沙门，今闻深经不解不信。” 佛语迦叶言：“是五百比丘持是所闻深经，得不堕恶道，于今世皆当得阿罗汉般泥洹去。” 佛语须菩提言 现代汉语译本： 嗔恚（chēn huì，愤怒）平息，便可达到涅槃（ní huán，佛教的最高境界），这就是持戒的意义。不执着于身体，也不执着于生命，不贪恋五道（wǔ dào，指地狱、饿鬼、畜生、人、天），完全明了人与法的关系，在佛法中，这就是戒律的意义，不执着于中边，不执着于中边就不会被束缚，就像空中的风一样，这就是持戒的真正含义，没有固定的处所。人心安定，没有执着，没有我相（wǒ xiàng，执着于自我的观念），没有人相（rén xiàng，执着于他人的观念），明白这些就是清净持戒。不轻视禁戒，也不自高自大，常常想要守护正道，持守戒律，这样就没有人能超越。远离我所想（wǒ suǒ xiǎng，执着于属于自己的事物），自我以及我所，这些都是不存在的，相信空性（kōng xìng，佛教认为一切事物没有固定不变的实体）和佛法，不被世俗污染，不执着于世间，从黑暗走向光明，没有原因，不执着于三界（sān jiè，指欲界、色界、无色界），这就是持戒的意义。” 当时佛陀宣讲这部经法时，二万二千位天人和世间人民、龙鬼神都证得了须陀洹道（xū tuó huán dào，佛教初果），八百位沙门（shā mén，佛教出家修行者）都证得了阿罗汉道（ā luó hàn dào，佛教最高果位）。五百位沙门平时都修习守意禅定，听闻佛陀宣讲深奥的经典，却不理解也不相信，便从座位上起身逃离。迦叶（jiā yè，佛陀的弟子）比丘（bǐ qiū，佛教出家男众）对佛陀说：“这五百位修习禅定的比丘，听闻深奥的经典，不理解也不相信就离开了。” 佛陀告诉迦叶：“这五百位修习禅定的比丘相信其他众多，听闻深奥的佛法教诲，却不理解也不相信。” 佛陀告诉迦叶：“这五百位比丘，在前世迦叶佛（jiā yè fó，过去佛之一）时期都修习婆罗门道（pó luó mén dào，古印度的一种宗教），在迦叶佛那里，一次听闻经道，内心欢喜，当时五百人就说：‘迦叶佛所说的真好。’因此五百人得到这样的福报，寿命终结后都转生到忉利天（dāo lì tiān，佛教欲界第二天）。佛陀说：‘这五百位比丘得到这样的福报后，后来在我的佛法中出家为沙门，现在听闻深奥的经典，却不理解也不相信。’” 佛陀告诉迦叶说：“这五百位比丘持守所听闻的深奥经典，不会堕入恶道，在今生都将证得阿罗汉果，进入涅槃。” 佛陀对须菩提（xū pú tí，佛陀的弟子）说