English
English version: “Furthermore, Kasyapa! There are two firm bonds for those who have left home to study the Way. What are the two? The first is being bound by wrong views; the second is being bound by greed for wealth and fame. “Furthermore, Kasyapa! There are two obstacles for those who have left home to study the Way. What are the two? The first is associating closely with laypeople; the second is hating and being jealous of teachers and fellow practitioners. There are also two defilements for those who have left home to study. What are the two? The first is arbitrarily accepting the two bonds (referring to the bonds of views and greed); the second is going to the homes of acquaintances to beg for food. “Furthermore, Kasyapa! There are two hailstorms for those who have left home to study the Way. What are the two? The first is slandering the true Dharma; the second is violating precepts and eating the offerings of the faithful. There are also two sores for those who have left home to study. What are the two? The first is observing the faults of others; the second is covering up one's own faults. “Furthermore, Kasyapa! There are two kinds of heat for those who have left home to study. What are the two? The first is having a defiled mind while wearing the monastic robe; the second is desiring that those who uphold the precepts should be subservient to oneself. There are also two illnesses for those who have left home to study. What are the two? The first is being arrogant and not examining one's own mind; the second is disparaging those who study the Mahayana teachings. “Furthermore, Kasyapa! When a Sramana (monk) speaks of a Sramana, what is it that a Sramana speaks of a Sramana? There are four kinds of Sramanas. What are the four? The first is a Sramana in appearance; the second is a Sramana with false demeanor; the third is a Sramana seeking fame; the fourth is a true Sramana. What is a Sramana in appearance? If there is a Sramana who only has the appearance of a Sramana, having shaved his head and beard, wearing monastic robes, and carrying a begging bowl, but his body acts evilly, his mouth speaks evilly, and his mind thinks evilly, not learning to tame his body and mind, nor guarding the precepts, violating the precepts, doing evil deeds, being greedy and not diligent, this is, Kasyapa! a Sramana in appearance. What is a Sramana with false demeanor? If there is a Sramana who outwardly observes the rules of conduct, walks with mindfulness, knows moderation in eating, practices the four noble ways of life (referring to contentment, etc.), does not like to gather in crowds, does not participate in worldly gatherings, speaks little and sleeps little, yet his demeanor is false and not genuine, not seeking a pure mind, not learning to cease wandering thoughts, but clinging to the idea of 'self', and regarding emptiness (Sunyata) as a pit, those monks who practice emptiness will develop resentment towards him.” --------------------------------------------------------------------------------
Chinese
想，是谓，迦叶！诈威仪沙门。云何名誉沙门？若有沙门奉持禁戒，欲令他人知奉持戒；精进学问，欲令他人知精进学；住止山泽中，欲令他人知住山泽；少欲知足精勤独住，欲令他知，不厌至死、不求离欲、不乐尽止、不欲求道、息心梵行不为泥洹，是谓，迦叶！名誉沙门。云何为真实沙门？若有沙门不为身命，况复贪财、著于名誉，乐听空无相无愿之法，闻则欢喜修行如法，不为涅槃而修梵行，况为三界？不作空见，况见我人寿命？依法求道，离结解脱不求外道，观诸法性皆悉究竟清净无秽，而自照察不由于他。如法者，不见如来况有色身，不见无欲法况有文饰，不想无为况有众德，不习断法、不学修法，不住生死、不乐涅槃，不求解脱、亦不求缚，知一切法究竟清净、不生不灭，是谓，迦叶！真实沙门。是故迦叶！当学真实沙门，莫习名誉沙门。譬如贫人外有富名，于意云何，彼名有实不？” 答曰：“不也。世尊！” “如是迦叶！有沙门名、无沙门德，我说此人是为极贫。譬如有人大水所漂渴乏而死；如是迦叶！有沙门梵志习学多法，而不能除淫、怒、痴、渴，彼为法水所漂、结渴而死，生恶趣中，亦复如是。譬如医师，持种种药疗他人病而不自治；如是迦叶！有沙门梵志，多讽诵法而不自除 现代汉语译本：迦叶，所谓‘诈威仪沙门’是指那些虚伪做作、装模作样的修行人。那么，什么叫做‘名誉沙门’呢？如果有的修行人持守戒律，却希望别人知道他持戒；精进学习，却希望别人知道他精进；住在山林中，却希望别人知道他住在山林；少欲知足，勤奋独处，却希望别人知道，甚至到死都不厌倦，不求脱离欲望，不乐于止息烦恼，不追求真理，不为涅槃而修习梵行，这叫做‘名誉沙门’。那么，什么叫做‘真实沙门’呢？如果有的修行人不为自己的生命，更何况贪图钱财、执着名誉，喜欢听闻空、无相、无愿的教法，听闻后欢喜并依法修行，不为涅槃而修习梵行，更何况是为了三界？不执着于空见，更何况执着于我、人、寿命等见解？依法求道，脱离烦恼的束缚，不寻求外道，观察诸法的本性都是究竟清净、没有污垢，并且自我观察，不依赖他人。所谓‘如法’，就是不见如来，更何况执着于色身；不见无欲之法，更何况执着于外在的装饰；不执着于无为之法，更何况执着于各种功德；不修习断灭之法，也不修习生起之法；不住于生死，也不乐于涅槃；不求解脱，也不求束缚；知道一切法都是究竟清净、不生不灭的，这叫做‘真实沙门’。所以，迦叶，应当学习成为真实的修行人，不要学习成为名誉的修行人。譬如一个贫穷的人，却有富有的名声，你认为，这个名声是真实的吗？” 回答说：‘不是的，世尊！’ ‘迦叶，就像这样，有的修行人有名声，却没有修行的德行，我说这种人是极其贫穷的。譬如有人被大水冲走，口渴而死；迦叶，就像这样，有的修行人学习很多教法，却不能去除淫欲、嗔怒、愚痴、渴求，他们被教法的洪水冲走，因烦恼的渴求而死，堕入恶道，也是这样。譬如医生，拿着各种药物治疗别人的疾病，却不能治疗自己的疾病；迦叶，就像这样，有的修行人诵读很多教法，却不能去除自己的烦恼。’
English
English version: 'Kashyapa, those who are called 'shameless ascetics' are those who are hypocritical and pretentious in their conduct. Now, what is meant by 'ascetics of reputation'? If an ascetic upholds precepts, but desires others to know that he upholds precepts; diligently studies, but desires others to know that he is diligent; dwells in the mountains and forests, but desires others to know that he dwells in the mountains and forests; has few desires, is content, and diligently lives alone, but desires others to know, even to the point of not being weary until death, not seeking to be free from desires, not delighting in the cessation of afflictions, not seeking the truth, and not practicing the Brahma-faring for Nirvana, this is called an 'ascetic of reputation'. Now, what is meant by a 'true ascetic'? If an ascetic does not do things for the sake of his own life, let alone being greedy for wealth or attached to fame, delights in hearing the teachings of emptiness, non-form, and non-desire, rejoices upon hearing them and practices according to the Dharma, does not practice the Brahma-faring for Nirvana, let alone for the sake of the three realms? Does not cling to the view of emptiness, let alone clinging to the views of self, person, or lifespan? Seeks the path according to the Dharma, is free from the bonds of afflictions, does not seek external paths, observes that the nature of all dharmas is ultimately pure and without defilement, and observes himself without relying on others. What is meant by 'according to the Dharma' is not seeing the Tathagata, let alone being attached to the physical body; not seeing the Dharma of non-desire, let alone being attached to external adornments; not being attached to the unconditioned, let alone being attached to various merits; not practicing the Dharma of annihilation, nor practicing the Dharma of arising; not dwelling in birth and death, nor delighting in Nirvana; not seeking liberation, nor seeking bondage; knowing that all dharmas are ultimately pure, neither arising nor ceasing, this is called a 'true ascetic'. Therefore, Kashyapa, you should learn to be a true ascetic, and not learn to be an ascetic of reputation. For example, a poor person has a reputation for being wealthy, what do you think, is that reputation real?' The answer was: 'No, World Honored One!' 'Just like that, Kashyapa, some ascetics have a reputation but do not have the virtues of practice, I say that such a person is extremely poor. For example, a person is swept away by a great flood and dies of thirst; just like that, Kashyapa, some ascetics and Brahmins study many teachings, but cannot remove lust, anger, ignorance, and craving, they are swept away by the flood of teachings, die from the thirst of afflictions, and fall into evil realms, it is the same. For example, a doctor holds various medicines to treat the diseases of others, but cannot treat his own diseases; just like that, Kashyapa, some ascetics and Brahmins recite many teachings, but cannot remove their own afflictions.' --------------------------------------------------------------------------------
Chinese
淫怒痴病，亦复如是。譬如病人服王妙药，不自将节而致终没；如是迦叶！多有沙门梵志，行不如法、起诸结病，终生恶趣，亦复如是。譬如摩尼珠堕不净中，无所复直；如是迦叶！多有沙门梵志贪着财利，当知亦如摩尼珠堕不净中，无所复直。譬如死人着金花鬘；如是迦叶！人不持戒被着袈裟，亦复如是。譬如长者子净自澡浴，被白净衣着薝卜华鬘；如是迦叶！多闻持戒被着袈裟，亦复如是。 “复次迦叶！有四不持戒、似如持戒。云何为四？若有比丘护持禁戒、成就威仪，至微小事当畏惧之，持比丘净戒，成就威仪礼节，身、口、意行正令清净，而计吾我；是谓，迦叶！一不持戒、似如持戒。复次比丘，诵律通利、察住律法、不断身见；是谓，迦叶！二不持戒、似如持戒。复次比丘，行慈众生、闻说诸法不起不灭，而怀恐怖，是谓，迦叶！三不持戒、似如持戒。复次比丘，行十二法净功德行，而起见我有我所；是谓，迦叶！四不持戒、似如持戒。如是迦叶！戒称戒者，谓无我亦无我所，无作不作，无事非事；亦无威仪、无行不行，无名色相，亦无非相，无息不息，无取无舍，无可取者亦无不可舍。不施设众生，亦不施设无众生。无有口行、无不口行，无心不心，无倚不倚，无戒不戒，是谓，迦叶！无漏圣戒 现代汉语译本：贪欲、嗔怒、愚痴这三种病，也是如此。譬如病人服用珍贵的药物，却不加以节制，最终导致死亡；迦叶（佛陀弟子名）！许多沙门（出家修道者）和梵志（婆罗门教修行者），行为不符合佛法，产生各种烦恼，最终堕入恶道，也是如此。譬如摩尼珠（珍贵的宝珠）掉入污秽之中，就失去了价值；迦叶！许多沙门和梵志贪图财利，应当知道他们也像摩尼珠掉入污秽之中，失去了价值。譬如死人佩戴金花环；迦叶！不持戒的人披上袈裟，也是如此。譬如长者的儿子洗净身体，穿上洁白的衣服，佩戴薝卜花环；迦叶！多闻佛法、持守戒律、披上袈裟的人，也是如此。 再者，迦叶！有四种不持戒却看似持戒的情况。哪四种呢？如果有的比丘（佛教出家男众）守护戒律、行为庄重，即使是微小的事情也心怀畏惧，持守比丘的清净戒律，行为庄重有礼，身、口、意行为端正清净，却执着于‘我’的观念；迦叶！这是一种不持戒却看似持戒的情况。再者，比丘诵读戒律通达流畅、观察并安住于戒律，却不断除身见（认为身体是真实存在的错误观念）；迦叶！这是第二种不持戒却看似持戒的情况。再者，比丘对众生行慈悲，听到诸法不生不灭的道理却心怀恐惧；迦叶！这是第三种不持戒却看似持戒的情况。再者，比丘修行十二种清净功德，却产生‘我’和‘我所’的见解；迦叶！这是第四种不持戒却看似持戒的情况。迦叶！真正的戒律，是指无‘我’也无‘我所’，无‘作’也无‘不作’，无‘事’也无‘非事’；也无威仪、无行不行，无名色相，也无非相，无息不息，无取无舍，无可取者也无不可舍。不施设众生，也不施设无众生。无有口行、无不口行，无心不心，无倚不倚，无戒不戒，迦叶！这才是无漏的圣戒。
English
English version: The diseases of lust, anger, and ignorance are also like this. For example, a sick person takes a wonderful medicine but does not control their intake, leading to their death. Similarly, Kashyapa (a disciple of the Buddha)! Many Shramanas (ascetics) and Brahmins (Brahmin religious practitioners) act contrary to the Dharma, develop various afflictions, and ultimately fall into evil realms. It is also like this. For example, a Mani jewel (a precious gem) falls into filth and loses its value. Similarly, Kashyapa! Many Shramanas and Brahmins are greedy for wealth and profit. Know that they are like a Mani jewel fallen into filth, losing their value. For example, a dead person wears a golden flower garland. Similarly, Kashyapa! A person who does not uphold the precepts and wears the Kasaya (monk's robe) is also like this. For example, the son of an elder washes himself clean, puts on pure white clothes, and wears a Champaka flower garland. Similarly, Kashyapa! A person who has heard much of the Dharma, upholds the precepts, and wears the Kasaya is also like this. Furthermore, Kashyapa! There are four types of non-observance of precepts that appear to be observance. What are the four? If a Bhikshu (Buddhist monk) guards the precepts, is dignified in conduct, and is fearful even of minor matters, upholds the pure precepts of a Bhikshu, is dignified and courteous, and is upright and pure in body, speech, and mind, yet clings to the concept of 'I'; Kashyapa! This is one type of non-observance of precepts that appears to be observance. Furthermore, a Bhikshu recites the Vinaya (monastic code) fluently, observes and abides by the Vinaya, but does not break free from the view of self (the mistaken view that the body is real); Kashyapa! This is the second type of non-observance of precepts that appears to be observance. Furthermore, a Bhikshu practices loving-kindness towards all beings, but when hearing the doctrine of the non-arising and non-ceasing of all dharmas, becomes fearful; Kashyapa! This is the third type of non-observance of precepts that appears to be observance. Furthermore, a Bhikshu practices the twelve pure meritorious practices, but develops the view of 'I' and 'mine'; Kashyapa! This is the fourth type of non-observance of precepts that appears to be observance. Kashyapa! The true meaning of precepts is that there is no 'I' and no 'mine,' no 'doing' and no 'not-doing,' no 'matter' and no 'non-matter'; there is also no dignity, no acting or not acting, no form or appearance, and no non-appearance, no cessation or non-cessation, no grasping or relinquishing, nothing to grasp and nothing not to relinquish. There is no establishment of beings, and no establishment of non-beings. There is no verbal action, no non-verbal action, no mind, no non-mind, no reliance, no non-reliance, no precepts, no non-precepts. Kashyapa! This is the undefiled holy precept.