Chinese
故；是心如怨，家所作不可故；是心如罗刹，常乐求便故；是心如憎嫉，常乐求过故；是心不可爱，恩爱痴故；是心如贼，断一切善根故；是心着色，如蛾投火故；是心爱声，如军乐战鼓音故；是心爱香，如豕乐臭秽故；是心着味，如使人乐余食故；是心爱更乐，如蝇乐膻故。求心无有亦不可得；设无不可得者，则无过去、未来、现在；设无过去、未来、现在者，则过三世；设过三世者，是则不有、亦不无；若不有、不无者，是为不生；若不生者，是为无性；若无性者，是为无起；若不起者，是亦不灭；若不灭者，则无败坏；若无败坏者，则无来无去；若无来去者，则无有生死；若无去来、无生死者，是则无行；若无行者，则是无为；若无为者，则是圣贤之性；若圣性者，则无戒不戒；若无戒不戒者，则无威仪行亦无不威仪；若无行、无威仪、不威仪者，是则无心、无心数法；若无心、心数法者，则无业无报；若无报者，则无苦无乐；若无苦乐者，是圣贤之性；若圣贤性者，则无业无作。如此性中无作身业，亦无作口意业。此性平等无上、中、下，亦无差别，一切诸法悉平等故。 “如是迦叶！此性远离，舍身口故；此性无为，顺涅槃故；此性清净，离于一切诸结垢故；此性无我，离我作故；此性平等，离虚实 现代汉语译本：因此，这心就像怨恨一样，因为执着于家务而无法摆脱；这心就像罗刹（一种恶鬼），总是喜欢寻找机会作恶；这心就像憎恨嫉妒，总是喜欢挑剔别人的过错；这心不可爱，因为它被恩爱和痴迷所束缚；这心就像盗贼，因为它断绝一切善根；这心执着于色相，就像飞蛾扑火一样自取灭亡；这心喜爱声音，就像军队的战鼓声一样令人兴奋；这心喜爱香气，就像猪喜欢臭秽之物一样；这心执着于味道，就像奴仆喜欢吃剩饭一样；这心喜爱享乐，就像苍蝇喜欢腥膻之物一样。去寻找心，你会发现它既不存在也无法得到；如果说心不存在也无法得到，那么就没有过去、未来和现在；如果说没有过去、未来和现在，那么就超越了三世；如果超越了三世，那么心就既不是存在也不是不存在；如果既不是存在也不是不存在，那就是不生；如果不生，那就是无自性；如果无自性，那就是无起；如果不起，那就是不灭；如果不灭，那就没有败坏；如果没有败坏，那就没有来也没有去；如果没有来去，那就没有生死；如果没有来去、没有生死，那就是无行；如果无行，那就是无为；如果无为，那就是圣贤的本性；如果具有圣贤的本性，那就没有戒律和不戒律之分；如果没有戒律和不戒律之分，那就没有威仪的行为也没有不威仪的行为；如果没有行为、没有威仪、没有不威仪，那就是无心、无心数法；如果没有心、心数法，那就没有业也没有报应；如果没有报应，那就没有痛苦也没有快乐；如果没有痛苦和快乐，那就是圣贤的本性；如果具有圣贤的本性，那就没有业也没有造作。在这种本性中，没有造作身业，也没有造作口业和意业。这种本性平等无上、无中、无下，也没有差别，因为一切诸法都是平等的。 ‘迦叶（佛陀弟子名）啊！这种本性是远离的，因为它舍弃了身口意；这种本性是无为的，因为它顺应涅槃（佛教的最高境界）；这种本性是清净的，因为它远离了一切烦恼的束缚；这种本性是无我的，因为它远离了自我的造作；这种本性是平等的，因为它远离了虚妄和真实。’
English
English version: Therefore, this mind is like resentment, because it is attached to household affairs and cannot be freed; this mind is like a Rakshasa (a type of demon), always delighting in seeking opportunities to do evil; this mind is like hatred and jealousy, always delighting in finding fault with others; this mind is not lovable, because it is bound by love and infatuation; this mind is like a thief, because it cuts off all roots of goodness; this mind is attached to form, like a moth throwing itself into the fire to its own destruction; this mind loves sound, like the exciting sound of war drums; this mind loves fragrance, like a pig loves foul odors; this mind is attached to taste, like a servant who enjoys eating leftovers; this mind loves pleasure, like a fly loves the smell of rancid meat. If you seek the mind, you will find that it neither exists nor can be obtained; if the mind neither exists nor can be obtained, then there is no past, future, or present; if there is no past, future, or present, then it transcends the three times; if it transcends the three times, then the mind is neither existent nor non-existent; if it is neither existent nor non-existent, then it is unborn; if it is unborn, then it is without self-nature; if it is without self-nature, then it is without arising; if it is without arising, then it is without ceasing; if it is without ceasing, then there is no decay; if there is no decay, then there is no coming and no going; if there is no coming and going, then there is no birth and death; if there is no coming and going, no birth and death, then there is no action; if there is no action, then there is no doing; if there is no doing, then it is the nature of the sages; if it has the nature of the sages, then there is no precept and no non-precept; if there is no precept and no non-precept, then there is no dignified behavior and no undignified behavior; if there is no behavior, no dignity, no undignity, then there is no mind, no mental phenomena; if there is no mind, no mental phenomena, then there is no karma and no retribution; if there is no retribution, then there is no suffering and no joy; if there is no suffering and joy, then it is the nature of the sages; if it has the nature of the sages, then there is no karma and no action. In this nature, there is no action of body karma, nor is there action of speech and mind karma. This nature is equal, supreme, without middle, without lower, and without difference, because all dharmas are equal. ‘Kasyapa (name of a disciple of the Buddha)! This nature is remote, because it abandons body, speech, and mind; this nature is non-active, because it accords with Nirvana (the highest state in Buddhism); this nature is pure, because it is free from all the bonds of defilement; this nature is without self, because it is free from the creation of self; this nature is equal, because it is free from falsehood and truth.’ --------------------------------------------------------------------------------
Chinese
故；此性真出，要第一义故；此性无不尽至竟不起，常如法故；此性乐无为，悉同等故；此性清洁，至竟无垢故；此性非我，求我不可得故；此性洁白，至竟净故。 “汝等，迦叶！当应求内，反去求外。当来之世，当有比丘驰走如犬。云何比丘驰走如犬？譬如有犬搏掷令怖，反走逐之不趣掷者。如是迦叶！当有沙门、婆罗门，畏色、声、香、味、细滑、法，而反乐中不观于内，不知何由得离色、声、香、味、细滑、法，不知不觉遂入人间，复为色、声、香、味、细滑、法而得其便。彼在山泽而命终者，因持俗戒得生天中，复为天上色、声、香、味、细滑、法而得便也，身坏命终生四恶趣。云何为四？地狱、畜生、饿鬼、阿须罗中。是谓迦叶！比丘驰走亦复如犬。云何比丘不走如犬？若人挝骂，默受不报；呵责瞋怒，比丘不报怒，但观内身、骂谁？打谁？谁受恚责？是谓迦叶！如此比丘不走如犬。譬如御者，若马放逸即能制之；修行比丘亦复如是，若心驰散，即随制止、令顺不乱。譬如绞人，必断其命。如是迦叶！一切诸见有计我者，必断慧命。譬如有人，随其所缚则悉解之；比丘如是，随心所缚当即除之。 “如是迦叶！出家学道有二重缚。云何为二？一者，学世经典；二者，执持衣钵而不精进。 因此，此自性真实显现，是因为它具有第一义谛的缘故；此自性无所不尽，最终不会生起，因为它恒常如法；此自性乐于无为，一切都平等无异；此自性清净，最终没有污垢；此自性非我，因为求我不可得；此自性洁白，最终清净。 ‘你们，迦叶（Kasyapa，佛陀的弟子）！应当向内寻求，反过来却向外寻求。在未来的时代，将会有比丘像狗一样奔走。什么样的比丘像狗一样奔走呢？譬如有一只狗，被投掷的东西吓到，反而追逐投掷者而不去追逐被投掷的东西。像这样，迦叶！将会有沙门（Sramana，出家修行者）、婆罗门（Brahmana，古印度祭司），他们害怕色（rupa，物质）、声（sabda，声音）、香（gandha，气味）、味（rasa，味道）、细滑（sprastavya，触感）、法（dharma，思想），反而乐于其中，不观察内心，不知道如何才能脱离色、声、香、味、细滑、法，不知不觉就进入人间，又被色、声、香、味、细滑、法所利用。他们在山泽中死去，因为持守世俗的戒律而得生天界，又被天上的色、声、香、味、细滑、法所利用，身坏命终后堕入四恶趣。哪四种呢？地狱（naraka）、畜生（tiryak）、饿鬼（preta）、阿修罗（asura）。这就是迦叶！比丘像狗一样奔走。什么样的比丘不像狗一样奔走呢？如果有人打骂，默默承受而不还报；呵斥瞋怒，比丘不报怒，只是观察自身，骂的是谁？打的是谁？谁在承受怒责？这就是迦叶！这样的比丘不像狗一样奔走。譬如驾车的人，如果马匹放纵，就能制止它；修行比丘也是这样，如果心念散乱，就立即制止，使其顺从而不混乱。譬如绞刑的人，必定断其性命。像这样，迦叶！一切持有我见的人，必定断绝慧命。譬如有人，被什么束缚就解开什么；比丘也是这样，被心所束缚就应当立即解除。’ ‘像这样，迦叶！出家学道有两重束缚。哪两种呢？第一，学习世俗经典；第二，执着于衣钵而不精进。’
English
Therefore, this nature truly manifests because it possesses the ultimate meaning; this nature is all-encompassing and ultimately does not arise, because it is always in accordance with the Dharma; this nature delights in non-action, and all are equal and without difference; this nature is pure, ultimately without defilement; this nature is not self, because seeking a self is unattainable; this nature is immaculate, ultimately pure. 'You, Kasyapa (a disciple of the Buddha)! Should seek inwardly, but instead seek outwardly. In the future, there will be monks who run about like dogs. What kind of monks run about like dogs? For example, a dog, frightened by something thrown, instead chases the thrower and not the thrown object. Likewise, Kasyapa! There will be Sramanas (ascetic practitioners) and Brahmanas (ancient Indian priests) who fear form (rupa, material), sound (sabda), smell (gandha), taste (rasa), touch (sprastavya), and thought (dharma), yet delight in them, not observing their inner selves, not knowing how to detach from form, sound, smell, taste, touch, and thought, unknowingly entering the human realm, and being exploited by form, sound, smell, taste, touch, and thought. Those who die in the mountains and marshes, because of upholding worldly precepts, are reborn in the heavens, and are again exploited by the form, sound, smell, taste, touch, and thought of the heavens. After their bodies break and their lives end, they fall into the four evil realms. Which four? Hell (naraka), animals (tiryak), hungry ghosts (preta), and asuras (asura). This is what it means, Kasyapa! for monks to run about like dogs. What kind of monks do not run about like dogs? If someone strikes or scolds, they silently endure without retaliation; if someone rebukes with anger, the monk does not respond with anger, but observes their own body, who is being scolded? Who is being struck? Who is enduring the anger? This is what it means, Kasyapa! for such monks not to run about like dogs. For example, a charioteer, if the horses are unruly, can restrain them; a practicing monk is also like this, if the mind wanders, they immediately restrain it, making it obedient and not chaotic. For example, a person being strangled will surely have their life ended. Likewise, Kasyapa! all those who hold views of self will surely end their wisdom life. For example, if someone is bound by something, they untie it; a monk is also like this, if bound by the mind, they should immediately release it.' 'Like this, Kasyapa! there are two kinds of bonds for those who leave home to study the Way. What are the two? First, studying worldly scriptures; second, clinging to robes and bowls without diligent practice.' --------------------------------------------------------------------------------
Chinese
“复次迦叶！出家学道有二坚缚。云何为二？一者，见缚；二者，贪财名誉所缚。 “复次迦叶！出家学道有二法障碍。云何为二？一者，狎习白衣；二者，憎嫉师友。出家学者复有二垢。云何为二？一者，任取二结；二者，诣知友家而从乞食。 “复次迦叶！出家学道有二雹雨。云何为二？一者，诽谤正法；二者，犯戒而食信施。出家学者复有二疮。云何为二？一者，观他短；二者，自覆己短。 “复次迦叶！出家学者有二烦热。云何为二？一者，藏浊持袈裟。二者，欲令有戒行者承顺于己。出家学者复有二病。云何为二？一者，憍慢不观其心；二者，毁呰学摩诃衍者。 “复次迦叶！沙门称说沙门者，云何沙门称说沙门？有四沙门。云何为四？一者，色像沙门；二者，诈威仪沙门；三者，名誉沙门；四者，真实沙门。云何色像沙门？若有沙门成就色像，剔除须发、被着法服、手持应器，彼身恶行、口意恶行，不习调御、亦不守护，犯戒作恶、贪不精进，是谓，迦叶！色像沙门。云何诈威仪沙门？若有沙门，成就礼节，游步正智，食知止足，行四圣种，不乐众聚道俗之会，少言少睡，然彼威仪诈不真实，不期净心，不习止息、而有见想，于空便起如坑之想，诸有比丘习行空者，发怨家 现代汉语译本： “再者，迦叶（Kasyapa）！出家修道有两种坚固的束缚。哪两种呢？第一种是，被错误的见解所束缚；第二种是，被贪图钱财和名誉所束缚。 “再者，迦叶！出家修道有两种障碍。哪两种呢？第一种是，亲近俗人；第二种是，憎恨嫉妒师长和道友。出家修行的人还有两种污垢。哪两种呢？第一种是，随意接受两种束缚（指见缚和贪缚）；第二种是，到熟识的居士家去乞食。 “再者，迦叶！出家修道有两种冰雹般的灾难。哪两种呢？第一种是，诽谤正法；第二种是，违犯戒律而食用信徒的布施。出家修行的人还有两种疮疤。哪两种呢？第一种是，观察别人的缺点；第二种是，掩盖自己的缺点。 “再者，迦叶！出家修行的人有两种烦热。哪两种呢？第一种是，内心污浊却穿着袈裟；第二种是，希望有戒行的人顺从自己。出家修行的人还有两种疾病。哪两种呢？第一种是，骄傲自满而不反省自己的内心；第二种是，诋毁学习大乘佛法的人。 “再者，迦叶！沙门（Sramana）称说沙门，什么是沙门称说沙门呢？有四种沙门。哪四种呢？第一种是，外表像沙门；第二种是，虚伪做作的沙门；第三种是，追求名誉的沙门；第四种是，真实的沙门。什么是外表像沙门呢？如果有的沙门只是外表像沙门，剃除须发、穿着法衣、手持钵盂，但他身行恶事、口说恶语、心怀恶念，不学习调伏自己的身心，也不守护戒律，违犯戒律、作恶多端、贪婪而不精进，这就是，迦叶！外表像沙门。什么是虚伪做作的沙门呢？如果有的沙门，表面上遵守礼节，行走时保持正念，吃饭时知道适可而止，奉行四圣种（指少欲知足等四种修行方式），不喜欢聚集在人群中，不参与世俗的聚会，少说话少睡觉，然而他的威仪是虚假的，不是真心清净，不学习止息妄念，却执着于有‘我’的观念，对于空性（Sunyata）反而产生像深坑一样的恐惧，那些修习空性的比丘，反而会对他产生怨恨。”